Wont, be wanting, B. 739. Wony, dwell, abide, live, A. 284; B. 431; C. 462. See Won. Wonyande, dwelling, living, B. 293. Wonys, dwells, A. 47. Worche, vb. work, labour, A. 511. Worcher = worker, maker, B. 1501. Worchyp, honour, B. 1802. Worded, spoken, uttered, C. 421. Wore, were, A. 142, 232; B. 928. Worme, reptile, B. 533. Worre, weaker, literally, worse, B. 719. O.N. verr. Sw. vrre. O.Sc. war. O.E. werr, worse. Worschyp, honour, A. 394. Worte[gh], herbs, A. 42. See Werte. Wore, to be, C. 22. {Worely, Worelych, Worly, Worlych, Woryly,} worthy, A. 47, 846, 1073; B. 471, 651, 1298, 1351; beautiful, C. 475. Worloker, more worthy (comp. of worelych), C. 464. {Wost, Woste,} knowest, A. 293, 411; B. 875. See Wot. Wot, know, A. 47, 1107; C. 129. Wote, knows, C. 397. Woe, hurt, harm, B. 855. This word occurs under the forms quathe, wathe, and seems to be related to O.E. qued. Low Ger. quat, bad. O.E. wathe, bad; wathely, badly. "Ffor woe of e worse." —(T.B. 1223.) Woe, path, A. 151, 375. A.S. wth, wthu. O.E. wathe, away, path. See extract under the word Wasturne. {Wowe, Wo[gh]e,} wall, A. 1049; B. 832, 839, 1403, 1531. A.S. wh. "Wowe or wal, murus." (Prompt. Parv.) Wrache, vengeance, B. 204, 229; C. 185. A.S. wrec, wracu. Wrak (pret. of wreke), avenged, B. 570. Wrake, vengeance, B. 213, 235, 718, 970, 1225. Wrakful, angry, bitter, B. 302, 541. Wrang, wrong, A. 15; B. 76; wrongly, A. 488, 631; bad, C. 384. Wraste (pret. of wreste), raised, uplifted, B. 1166, 1403; thrust, 1802; C. 80. {Wrastel, Wrastle,} wrestle, B. 949; C. 141. Wrae, become angry, B. 230; C. 74; make angry, B. 719. Wra[gh]te, wrought, A. 56. Wrech = wrache, vengeance, B. 230. {Wrech, Wreche, Wrechche,} wretch, B. 84, 828; C. 113. Wrech, wretched, C. 258. A.S. wrec, wretched. With wrech and wretched, cf. wik and wikked. {Wrek, Wreke,} avenged, B. 198. Wrenche, device, B. 292. A.S. wrence. Wro, passage; literally, corner, A. 866. O.Sw. wraa. Dan. vraa. Wroken, (pret. of wreke), banished, exiled, A. 375. A.S. wrecan, to exile, banish. Wrot (pret. of wrote), grubbed up, C. 467. A.S. wrtan, to turn up with the snout; wrt, asnout. "With wrathe he begynnus to wrote, He ruskes vppe mony a rote With tusshes of iij. fote." —(Avowynge of Arthur, xii. 13.) Wroe, fierce, B. 1676. A.S. wrth, wroth, enraged. Wroeloker (comp. of wroely), more fiercely, angrily, C. 132. {Wroely, Wroly,} angrily, fiercely, B. 280, 949; C. 132. Wroer (comp. of wroe), fiercer, C. 162. {Wro[gh]t, Wro[gh]te,} wrought, worked, A. 525, 748. Wruxeled, raised, B. 1381. Wrixle = change, turn, occurs in T.B. 445. "is unwarnes of wit wrixlis hys mynd." Wryst, B. 1535. Wryt, B. 1552. Wrye, turn, A. 350, 488; wriggle, B. 533; toil, A. 511; bind, thrust, C. 80. A.S. writhan, to writhe, bind, twist. "Writhen like a wilde eddur." T.B. 4432. Wunder, B. 1390. Wunnen, won, B. 1305. Wyche, B. 1577. Wyche-crafte, B. 1560. Wyddere, wither, C. 468. Wydowande (wyndowande), withering, dry, B. 1048; wyndowand = burnt up. N.Prov.E. winny, to dry, burn up. Wyke, member, part, B. 1690. O.N. vik. {Wykke, Wyk,} wicked, B. 908, 1063. A.S. wcan, to become weak, to yield. O.N. vkia. {Wykket, Wyket,} wicket, gate, door, B. 501, 857. {Wyl, Wylle,} wandering, C. 473; forlorn, B. 76. O.N. villa, error; villa, to lead astray, beguile. Phrase, wille o wan, astray from abode, uncertain where to go; wil-sum, wil-ful, lonely, solitary, desert. "So I wilt in the wod." —(T.B. 2359.) "Adam went out ful wille o wan." —(Cott. MS. Vesp. A. iii. fol. 7a.) "All wery I wex and wyle of my gate." —(T.B. 2369.) "Sone ware thay willid fra the way the wod was so thick." —(K. Alex. p. 102.) "Sorful bicom at fals file (the devil) And thoght how he moght man bi-wille; Agains God wex he sa gril, at alle his werk he wend to spil." —(Cott. MS. Vesp. A. iii. fol. 5b.) "His suns at (we) of forwit melt, Al e werld bituix am delt; Asie to Sem, to Cham Affrik, To Japhet Europ at wilful wike: Al er re ai war ful rike." —(Ibid. fol. 13a.) Wyldren = wyldern (?), waste, wilderness, C. 297. A.S. wild, wild, and rn, aplace (?). See Wasturne. "In wildrin land and in wastin, I wil tham (the Israelites) bring of air nocin; Bot wel I wat he (Pharaoh) is ful thra, Lath sal him think to let am ga." —(Cott. MS. Vesp. A. iii. fol. 33a.) Wylsfully, wilfully, B. 268. Wylger, wild, fierce, B. 375. See extract under the word Note. Wylle, forlorn, B. 76. See Wyl. Wylnes, apostacy, B. 231. Wylne[gh], desirest (2d pers. sing of wylne), A. 318. A.S. wilnian. Wyly, curiously, craftily, B. 1452. A.S. wile, a device. Wyndas, windlass, C. 103. Wyndowe, B. 453. Wynne, joyful, A. 154. A.S. wyn, pleasure, delight. Wynne, obtain, get, A. 579; B. 617. A.S. winnan. See T.B. 1165. Wynnelych, gracious, B. 1807, Cp. wynly = dexterously, 1165. Wyrde, fate, destiny, A. 249, 273; B. 1224. Sc. wird. A.S. wyrd. Wyrle, flew, B. 475. Wyschande, hoping for, wishing, A. 14. Wyse, manner, A. 1095; wyses, B. 1805. {Wyse, Wysse,} show, appear, A. 1135, B. 1564; direct, send out, B.453; instruct, C. 60. A.S. wissian. {Wyst, Wyste,} knew, A. 376; B. 152. Wyt, wisdom, B. 348; C. 129. Wyt, know, learn, B. 1319, 1360. A.S. witan. Wyte, blame, B. 76; C. 501. A.S. wtian. Wyte, pass away (?), C. 397. A.S. wtan. Wyter, true, truly, B. 1552. O.N. vitr, wise, prudent. "& her ice wile shwenn [gh]aw Summ ing to witter tkenn." —(Ormulum, vol. i. p. 115.) "Ne e nedder was noght bitter an, owf he was ever witter; Ffor of alle, als sheus e boke, Mast he cuth o crafte and crok." —(Cott. MS. Vesp. A. iii. fol. 5b.) Wytered, informed, B. 1587. Wyterly, truly, B. 171, 1567. Dan. vitterlig, known, manifest. Wye, gentle, soft, C. 454. A.S. wthe, soft, pleasant. Wyer, contrary, opposite, A. 230; adverse, hostile, C. 48. S.Sax. witherr, adverse, evil. A.S. witherian, to oppose, resist. Cf. wetheruns = wetherings, enemies, T.B. 5048. "Ga, witherr gast, o bacch fra me." —(Ormulum, vol. ii. p. 41.) Wyerly, fiercely, angrily, B. 198; C. 74. Wyth-halde, withhold, B. 740. Wythouten, without, A. 390. Wytles, foolish, B. 1585; C. 113. Wytte, meaning, B. 1630; wit, A. 294; wytte[gh], devices, B. 515. {Wy[gh], Wy[gh]e,} person, being, A. 131, 579; B. 545. A.S. wiga, awarrior, soldier; wig, war. Wy[gh]t, quick, quickly, B. 617; C. 103. O.E. wight. Sw. vig, active. Wy[gh]tly, quickly, B. 908. "He waites vmbe hym wightly." —(T.B. 876.)

Ydropike, dropsical, B. 1096. Yle, isle, A. 693. Ylle, bad, evil, C. 8. Ynde, blue, A. 1016; B. 1411. "e toier heu neist (to grennes) for to find, Es al o bleu, men cals it ynd." —(Cott. MS. Vesp. A. iii. fol. 53a.) Yow, you, A. 287. Yor, your, A. 761. Yre, anger, B. 775, 1240. Ye, wave, B. 430; C. 147. A.S. ythu, a wave, flood. S.Sax. uthe. "e roghe yes." —T.B. 1045. Y[gh]e, eye (pl. y[gh]en), A. 254, 302.

[Gh]are = yare, plainly, accurately, A. 834. A.S. gearo, ready, prepared, accurate. [Gh]ark, adj. select, B. 652; prepare, B. 1708; vb. to grant, B. 758. A.S. gearcian, to prepare, make ready. See T.B. 414. [Gh]arm, cry, B. 971. As the character [gh] in these poems always represents g or gh, [gh]arm is evidently not derived from the A.S. cyrm, noise, retained in O.E. charm, ahumming noise, the cry of birds, etc., but is from the Welsh garm, shout, outcry; garmio, to set up a cry, from which the A.S. cyrm, is itself derived. [Gh]ate, gate, A. 1034. [Gh]e, ye, A. 381. [Gh]ede (pret. of go), went, A. 526, 1049; B. 432. [Gh]ederly, quickly, soon, B. 463. O.N. gedugr, exceedingly. The adjective [gh]eder does not occur in the poems, but was not unknown to O.E. literature. It occurs in the glossary to the Romance of King Alexander, ed. Stevenson, but is left unexplained by the editor. "Then bownes agayn the bald kyng, baldly he wepis, That he so skitly suld skifte and fo his skars terme; So did his princes, sais the profe, for pete of himselfe, With [gh]edire [gh]oskinges and [gh]erre [gh]ette out to grete." (p.172.) "[Gh]edire [gh]oskinges = great (frequent) sobbings." [Gh]elde, yield, perform, B. 665. [Gh]ellyng = yelling, outcry, B. 971. A.S. geallian, to yell. "[Gh]ellyn' or hydowsly cryin', Vociferor." (Prompt. Parv.) [Gh]eme, protect, guard, B. 1242, 1493. A.S. gman, to care for, take care of. [Gh]emen, yeomen, A. 535. [Gh]ender, yonder, B. 1617. {[Gh]ep, [Gh]epe,} quick, active, bold, B. 796, 881. A.S. gp. "So yonge & so [gh]epe." T.B. 357. [Gh]eply, quickly, B. 665, 1708. See T.B. 414. {[Gh]er, [Gh]ere,} year, A. 483, 588. [Gh]erne = yearn, desire, A. 1190; B. 66, 758. [Gh]estande, B. 846. If from the A.S. gston, "afflicted," we may render this term "afflicting," but if, as is more probable, it is from the A.S. gist, froth, yeast, we may explain it as "frothing," "overflowing." Cf. the phrase, "the yesty waves." [Gh]ete, offer, give, A. 558. O.E. yate (pret. yatte). O.N. gta. "He yatte hir freli al hir bone (prayer)." —(Cott. MS. Vesp. A. iii. fol. 47a.) Gate, in T.B. 979, seems to mean a request. "And he hir graunted at gate with a good wille." [Gh]ete, yet, A. 1061. [Gh]e[gh]ed, spoke, B. 846. Prov. Ger. gaggen, to stutter, gabble. [Gh]if, if, B. 758. [Gh]ise, truly, yes, C. 117. [Gh]isterday, yesterday, B. 463. [Gh]okke, yoke, B. 66. [Gh]olden, restored, B. 1708. [Gh]olpe, vb. boast, B. 846. A.S. gilpan. [Gh]omerly, sorrowful, lamentable, B. 971. A.S. geomor, sad; geomorlc, doleful. Cf. [gh]omeryng, T.B. 1722. [Gh]on, yon, A. 693; B. 772. [Gh]onde, yonder, B. 721. {[Gh]ong, [Gh]onge,} young, A. 412, 474; B. 783. [Gh]ore, before, A. 586. A.S. geara. [Gh]ore-fader, forefather, A. 322. [Gh]ore-whyle, ere-while, B. 842. [Gh]ornen (3rd pers. pl. pret.), ran, B. 881. A.S. ge-yrnan, to run. [Gh]yrd, go, hasten, A. 635. The original meaning of [gh]yrd is perhaps a sudden sting, blow, hence to strike, then to start forward. Goth. gazd, asting, goad. Lat. hasta. O.E. gird, to strike. "Gird out the grete teth of the grym best." —(T.B. 177.)



Errata (noted by transcriber)

Typographical Errors

"Bacus he was brayne-wode for bebbing of wynes." [ofwynes] Comyne, B. . See T.B. 12863. [printed as shown: the word "comynes" appears at B. 1747] [The only number that fits the space is 111. This entry is not in the 1864 edition; the editor may have left a space, intending to come back and fill in the correct line number.] {Endure, Endeure,} A. 476, 1082. ["Eudeure" but body text and 1864 edition both have "Endeure"] Harlot, underling ... To "do harlottry, scurrari." [open quote conjectural: also missing in 1864 edition] Soerly, an error for Soberly, B. 117. ["on error" but 1864 edition has "an error"] {Sulp, Sulpe,} ... M.H.D. be-sulwen. [printed as shown: error for "M.H.G."?] Sty[gh]tle ... stightill the Realme." ["the / the" at line break]

Punctuation and Mechanics

Abate, lessen, put an end to, A. 123; B. 1356. [end to.] Atlyng ... (T.B. 855.) [(T.B., 855).] Attled ... (T.B. 394.) [T.B.,] Aunter, adventure, marvel, B. 1600. See T.B. 1899. [T.B.,] Bagge, baggage. C. 158. [C. 158,] Babtem, A. 627. See Baptem. [cross-reference not italicized] Baronage, nobility, B. 1424. See T.B. 211. [T.B.,] {Ben, Bene,} are 3rd. pers. pl. A. 572. [A 572.] "The kyng was full curteus, calt on a maiden." [" missing] Bityde, betide; pret. bitydde, C. 61. [. missing] Brych ... B. 848. ... Ger. brechen [B. 848, ... Gr.] Byde, abide ... B. 449, 622. [B. 449, 622,] Bysyde, beside, B. 673. [B. 673,] {Cheuetayn, Cheuentayn,} ... O.Fr. chevetaine. [chevetaine,] {Childer, Chylder,} children, A. 718; B. 1300. [A. 718:] Enquylen, obtain, C. 39. See Aquyle. [Aquyle..] Fest, Feste, feast, A. 283; B. 642, 1758. [1758..] Flyte, to quarrel, strive ... flitan. [flitan,] Founce ... See Founs. [cross-reference not italicized] Grymme, horrible ... grimm, fury, rage; [rage,;] Haspe, fasten, B. 419 ... Cf. "haspyng in armys" [" missing] {Hatel, Hattel,} ... S.Saxon hatel, hetel [S.Saxon,] Heuen ... Or heuen his harme with foli mare." [" missing] Hyre, sb. hire, wages, A. 534, 539. [wages.,] Jauele ... —missing (MS. Lansd. 1033, in Hall.) [open ( missing] {Ky, Kye,} ... (T.B. 103.) [T.B.,] Lefsel ... Sw. lfsal [ printed as small e over o] Lote ... See T.B. 1900. [T.B.,] {Ne[gh], Ne[gh]e, Ne[gh]en,} approach, B. 32, 143, 805, 1017, 1754. [805 1017, 1754,] Pray, sb. prey, B. 1297; vb. to plunder, B. 1624. [Pray.] Rowtande, rushing, B. 354. "A routond rayn," T.B. 1986. [" missing] Ruchen ... "[The king] Ricchis his reynys." [. invisible] Rwe, to pity, C. 176, 502 [C, 176,] Ryche, kingdom, A. 601, 722. A.S. rce. [A, 601,] Schauen, shaven, scraped, B. 1134. [B, 1134.] Soberly, quietly ... B. 117, 799, 1497. [799.] Stalle ... "Lia he (Jacob) stalle until his bedd." [. invisible] Stour, conflict ... The folk al fled of Israel." [. invisible] Strot ... (... Cott. MS. Vesp. A. iii.) [final . missing] Swap ... "He swynges out with a swerd and swappis him to dethe." [" missing] Tenfully, sorrowfully, bitterly, B. 160. [B. B.] Towche ... A. 898; B. 1437. [. missing] Vglokest ... T.B. 877. [T.B.,] Wafte ... same origin with wafte. [wafte,] Waken ... (T.B. 404.) [(T.B. 404).] {Wale, Walle,} ... T. 386, 4716 [text unchanged] {Walt, Walte,} ... Prov.E. walt, welt. [walt.] {Wast, Waste,} destroy, B. 326, 431 [326, .431] {Worely ... Woryly,} ... beautiful, C. 475. [beautiful;] Wyldren ... (Cott. MS. Vesp. A. iii. fol. 33a.) [a in "33a" not italicized] Wy[gh]tly ... (T.B. 876.) [(T.B. 876).] [Gh]ete, offer, give ... O.N. gta. [O.N,] [Gh]yrd ... (T.B. 177.) [(T.B. 177).]

* * * * * * * * * * * * * *

The Pearl: Sidenotes

I. Description of a lost pearl (i.e. a beloved child). The father laments the loss of his pearl. He often visits the spot where his pearl disappeared, and hears a sweet song. Where the pearl was buried there he found lovely flowers. Each blade of grass springs from a dead grain. In the high season of August the parent visits the grave of his lost child. Beautiful flowers covered the grave. From them came a delicious odour. The bereaved father wrings his hands for sorrow, falls asleep upon the flowery plot, and dreams.

II. In spirit he is carried to an unknown region, where the rocks and cliffs gleamed gloriously. The hill sides were decked with crystal cliffs. The leaves of the trees were like burnished silver. The gravel consisted of precious pearls. The father forgets his sorrow. He sees birds of the most beautiful hues, and hears their sweet melody. No tongue could describe the beauty of the forest. All shone like gold. The dreamer arrives at the bank of a river, which gave forth sweet sounds. In it, stones glittered like stars in the welkin on a winter night.

III. His grief abates, and he follows the course of the stream. No one could describe his great joy. He thought that Paradise was on the opposite bank. The stream was not fordable. More and more he desires to see what is beyond the brook. But the way seemed difficult. The dreamer finds new marvels. He sees a crystal cliff, at the foot of which, sits a maiden clothed in glistening white. He knows that he has seen her before. He desires to call her but is afraid, at finding her in such a strange place.

IV. So he stands still, like a well trained hawk. He fears lest she should escape before he could speak to her. His long lost one is dressed in royal array—decked with precious pearls. She comes along the stream towards him. Her kirtle is composed of 'sute,' ornamented with pearls. She wore a crown of pearls. Her hair hung down about her. Her colour was whiter than whalebone. Her hair shone as gold. The trimming of her robe consisted of precious pearls. A wonderful pearl was set in her breast. No man from here to Greece, was so glad as the father, when he saw his pearl on the bank of the stream. The maiden salutes him.

V. The father enquires of the maiden whether she is his long-lost pearl, and longs to know who has deprived him of his treasure. The maiden tells him that his pearl is not really lost. She is in a garden of delight, where sin and mourning are unknown. The rose that he had lost is become a pearl of price. The pearl blames his rash speech. The father begs the maiden to excuse his speech, for he really thought his pearl was wholly lost to him. The maiden tells her father that he has spoken three words without knowing the meaning of one. The first word. The second. The third.

VI. He is little to be praised who loves what he sees. To love nothing but what one sees is great presumption. To live in this kingdom (i.e. heaven) leave must be asked. This stream must be passed over by death. The father asks his pearl whether she is about to doom him to sorrow again. If he loses his pearl he does not care what happens to him. The maiden tells her father to suffer patiently. Though he may dance as any doe, yet he must abide God's doom. He must cease to strive. All lies in God's power to make men joyful or sad.

VII. The father beseeches the pearl to have pity upon him. He says that she has been both his bale and bliss. And when he lost her, he knew not what had become of her. And now that he sees her in bliss, she takes little heed of his sorrow. He desires to know what life she leads. The maiden tells him that he may walk and abide with her, now that he is humble. All are meek that dwell in the abode of bliss. All lead a blissful life. She reminds her father that she was very young when she died. Now she is crowned a queen in heaven.

VIII. The father of the maiden does not fully understand her. Mary, he says, is the queen of heaven. No one is able to remove the crown from her. The maiden addresses the Virgin. She then explains to her father that each has his place in heaven. The court of God has a property in its own being. Each one in it is a king or queen. The mother of Christ holds the chief place. We are all members of Christ's body. Look that each limb be perfect. The father replies that he cannot understand how his pearl can be a queen. He desires to know what greater honour she can have.

IX. She was only two years old when she died, and could do nothing to please God. She might be a countess or some great lady but not a queen. The maiden informs her father that there is no limit to God's power. The parable of the labourers in the vineyard. The lord of the vineyard hires workmen for a penny a day. At noon the lord hires other men standing idle in the market place. He commands them to go into his vineyard, and he will give them what is right. At an hour before the sun went down the lord sees other men standing idle. Tells them to go into the vineyard.

X. As soon as the sun was gone down the "reeve" was told to pay the workmen. To give each a penny. The first began to complain. Having borne the heat of the day he thinks that he deserves more. The lord tells him that he agreed only to give him a penny. The last shall be first, and the first last. The maiden applies the parable to herself. She came to the vine in eventide, and yet received more than others who had lived longer. The father says that his daughter's tale is unreasonable.

XI. In heaven, the maiden says, each man is paid alike. God is no niggard. The grace of God is sufficient for all. Those who live long on the earth often forfeit heaven by sinning. Innocents are saved by baptism. Why should not God allow their labour. Our first father lost heaven by eating an apple. And all are damned for the sin of Adam. But there came one who paid the penalty of our sins. The water that came from the pierced side of Christ was baptism.

XII. Repentance must be sought by prayer with sorrow and affliction. The guilty may be saved by contrition. Two sorts of people are saved, the righteous and the innocent. The words of David. The innocent is saved by right. The words of Solomon. David says no man living is justified. Pray to be saved by innocence and not by right. When Jesus was on earth, little children were brought unto him. The disciples rebuked the parents. Christ said, "Suffer little children to come unto me," etc.

XIII. No one can win heaven except he be meek as a child. The pearl of price is like the kingdom of heaven, pure and clean. Forsake the mad world and purchase the spotless pearl. The father of the maiden desires to know who formed her figure and wrought her garments. Her beauty, he says, is not natural. Her colour passes the fleur-de-lis. The maiden explains to her father that she is a bride of Christ. She is without spot or blemish. Her weeds are washed in the blood of Christ. The father asks the nature of the Lamb that has chosen his daughter, and why she is selected as a bride.

XIV. The Lamb has one hundred and forty thousand brides. St. John saw them on the hill of Sion in a dream, in the new city of Jerusalem. Isaiah speaks of Christ or the Lamb. He says that He was led as a lamb to the slaughter. In Jerusalem was Christ slain. With buffets was His face flayed. He endured all patiently as a lamb. For us He died in Jerusalem. The declaration of St. John, "Behold the Lamb of God," etc. Who can reckon His generation, that died in Jerusalem? In the New Jerusalem St. John saw the Lamb sitting upon the throne.

XV. The Lamb is without blemish. Every spotless soul is a worthy bride for the Lamb. No strife or envy among the brides. None can have less bliss than another. Our death leads us to bliss. What St. John saw upon the Mount of Sion. About the Lamb he saw one hundred and forty thousand maidens. He heard a voice from heaven, like many floods. He heard the maiden sing a new song. So did the four beasts and the elders "so sad of cheer." This assembly was like the Lamb, spotless and pure. The father replies to the maiden. He says he is but dust and ashes. He wishes to ask one question, whether the brides have their abode in castle-walls or in manor.

XVI. Jerusalem, he says, in Judea. But the dwelling of the brides should be perfect. For such "a comely pack" a great castle would be required. The city in Juda, answers the maiden, is where Christ suffered, and is the Old Jerusalem. The New Jerusalem is where the Lamb has assembled his brides. Jerusalem means the city of God. In the Old city our peace was made at one. In the New city is eternal peace.

XVII. The father prays his daughter to bring him to the blissful bower. His daughter tells him that he shall see the outside, but not a foot may he put in the city.

XVIII. The maiden then tells her father to go along the bank till he comes to a hill. He reaches the hill, and beholds the heavenly city. As St. John saw it, so he beheld it. The city was of burnished gold. Pitched upon gems, the foundation composed of twelve stones. The names of the precious stones. i. Jasper. ii. Sapphire. iii. Chalcedony. iv. Emerald. v. Sardonyx. vi. Ruby. vii. Chrysolite. viii. Beryl. ix. Topaz. x. Chrysoprasus. xi. Jacinth. xii. Amethyst. The city was square. The wall was of jasper. Twelve thousand furlongs in length and breadth.

XIX. Each "pane" had three gates. Each gate adorned with a pearl. Such light gleamed in all the streets, that there was no need of the sun or moon. God was the light of those in the city. The high throne might be seen, upon which the "high God" sat. A river ran out of the throne; it flowed through each street. No church was seen. God was the church; Christ the sacrifice. The gates were ever open. There is no night in the city. The planets, and the sun itself, are dim compared to the divine light. Trees there renew their fruit every month. The beholder of this fair city stood still as a "dased quail."

XX. As the moon began to rise he was aware of a procession of virgins crowned with pearls, in white robes, with a pearl in their breast. As they went along they shone as glass. The Lamb went before them. There was no pressing. The "alder men" fell groveling at the feet of the Lamb. All sang in praise of the Lamb. The Lamb wore white weeds. A wide wound was seen near his breast. Joy was in his looks. The father perceives his little queen.

XIX. Great delight takes possession of his mind. He attempts to cross the stream. It was not pleasing to the Lord. The dreamer awakes, and is in great sorrow. He addresses his pearl; laments his rash curiosity. Men desire more than they have any right to expect. The good Christian knows how to make peace with God. God give us grace to be his servants!

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Cleanness: Sidenotes

I. Cleanness discloses fair forms. God is angry with the unclean worshipper, and with false priests. The pure worshipper receives great reward. The impure will bring upon them the anger of God, Who is pure and holy. It would be a marvel if God did not hate evil. Christ showed us that himself. St. Matthew records the discourse. The clean of heart shall look on our Lord. What earthly noble, when seated at table above dukes, would like to see a lad badly attired approach the table with "rent cockers," his coat torn and his toes out? For any one of these he would be turned out with a "big buffet," and be forbidden to re-enter, and thus be ruined through his vile clothes. The parable of the "Marriage of the King's Son." The king's invitation. Those invited begin to make excuses. One had bought an estate and must go to see it. Another had purchased some oxen and wished to see them "pull in the plough." A third had married a wife and could not come. The Lord was greatly displeased, and commanded his servants to invite the wayfaring, both men and women, the better and the worse, that his palace might be full. The servants brought in bachelors and squires. When they came to the court they were well entertained. The servants tell their lord that they have done his behest, and there is still room for more guests. The Lord commands them to go out into the fields, and bring in the halt, blind, and "one-eyed." For those who denied shall not taste "one sup" to save them from death. The palace soon became full of "people of all plights." They were not all one wife's sons, nor had they all one father. The "brightest attired" had the best place. Below sat those with "poor weeds." All are well entertained "with meat and minstrelsy." Each with his "mate" made him at ease.

II. The lord of the feast goes among his guests. Bids them be merry. On the floor he finds one not arrayed for a holyday. Asks him how he obtained entrance, and how he was so bold as to appear in such rags. Does he take him to be a harlot? The man becomes discomfited. He is unable to reply. The lord commands him to be bound, and cast into a deep dungeon. This feast is likened to the kingdom of heaven, to which all are invited. See that thy weeds are clean. Thy weeds are thy works that thou hast wrought. For many faults may a man forfeit bliss. For sloth and pride he is thrust into the devil's throat. He is ruined by covetousness, perjury, murder, theft, and strife. For robbery and ribaldry, for preventing marriages, and supporting the wicked, for treason, treachery, and tyranny, man may lose eternal bliss.

III. The high Prince of all is displeased with those who work wickedly. For the first fault the devil committed, he felt God's vengeance. He, the fairest of all angels, forsook his sovereign, and boasted that his throne should be as high as God's. For these words he was cast down to hell. The fiends fell from heaven, like the thick snow, for forty days. From heaven to hell the shower lasted. The devil would not make peace with God. Affliction makes him none the better. For the fault of one, vengeance alighted upon all men. Adam was ordained to live in bliss. Through Eve he ate an apple. Thus all his descendants became poisoned. A maiden brought a remedy for mankind.

IV. Malice was merciless. A race of men came into the world, the fairest, the merriest, and the strongest that ever were created. They were sons of Adam. No law was laid upon them. Nevertheless they acted unnaturally. The "fiends" beheld how fair were the daughters of these mighty men, and made fellowship with them and begat a race of giants. The greatest fighter was reckoned the most famous. The Creater of all becomes exceedingly wroth. Fell anger touches His heart. It repents Him that He has made man. He declares that all flesh shall be destroyed, both man and beast. There was at this time living on the earth a very righteous man: Noah was his name. Three bold sons he had. God in great anger speaks to Noah. Declares that He will destroy all "that life has." Commands him to make "a mansion" with dwellings for wild and tame. To let the ark be three hundred cubits in length, and fifty in breadth, and thirty in height, and a window in it a cubit square. Also a good shutting door in the side, together with halls, recesses, bushes, and bowers, and well-formed pens. For all flesh shall be destroyed, except Noah and his family. Noah is told to take into the ark seven pairs of every clean beast, and one of unclean kind, and to furnish the ark with proper food. Noah fills the ark.

V. God asks Noah whether all is ready. Noah replies that all is fully prepared. He is commanded to enter the ark, for God tells him that he will send a rain to destroy all flesh. Noah stows all safely in the ark. Seven days are passed. The deep begins to swell, banks are broken down, and the clouds burst. It rains for forty days, and the flood rises, and flows over the woods and fields. All must drown. The water enters the houses. Each woman with her bairns flees to the hills. The rain never ceases. The valleys are filled. People flock to the mountains. Some swim for their lives. Others roar for fear. Animals of all kinds run to the hills. All pray for mercy. God's mercy is passed from them. Each sees that he must sink. Friends take leave of one another. Forty days have gone by, and all are destroyed. All rot in the mud, except Noah and his family, who are safe in the ark. The ark is lifted as high as the clouds, and is driven about, without mast, bowline, cables, anchors, or sail to guide its course. At the mercy of the winds. Oft it rolled around and reared on end. The age of the patriarch Noah. Duration of the flood. The completeness of the destruction. God remembers those in the ark. He causes a wind to blow, and closes the lakes and wells, and the great deep. The ark settles on Mount Ararat. Noah beholds the bare earth. He opens his window and sends out the raven to seek dry land. The raven "croaks for comfort" on finding carrion. He fills his belly with the foul flesh. The lord of the ark curses the raven, and sends out the dove. The bird wanders about the whole day. Finding no rest, she returns about eventide to Noah. Noah again sends out the dove.

VI. The dove returns with an olive branch in her beak. This was a token of peace and reconciliation. Joy reigns in the ark. The people therein laugh and look thereout. God permits Noah and his sons to leave the ark. Noah offers sacrifice to God. It is pleasing to Him that "all speeds or spoils." God declares that He will never destroy the world for the sin of man. That summer and winter shall never cease. Nor night nor day, nor the new years. God blesses every beast. Each fowl takes its flight. Each fish goes to the flood. Each beast makes for the plain. Wild worms wriggle to their abodes in the earth. The fox goes to the woods. Harts to the heath, and hares to the gorse. Lions and leopards go to the lakes. Eagles and hawks to the high rocks. The four 'frekes' take the empire. Behold what woe God brought on mankind for their hateful deeds! Beware of the filth of the flesh. "One speck of a spot" will ruin us in the sight of God. The beryl is clean and sound,—it has no seam.

VII. When God repented that he had made man, he destroyed all flesh. But afterwards He was sorry, and made a covenant with mankind that He would not again destroy all the living. For the filth of the flesh God destroyed a rich city. God hates the wicked as "hell that stinks." Especially harlotry and blasphemy. Nothing is hidden from God. God is the ground of all deeds. He honours the man that is honest and whole. But for deeds of shame He destroys the mighty ones.

VIII. Abraham is sitting before his house-door under a green oak. He sees three men coming along, and goes toward them. He entreats them to rest awhile, that he may wash their feet, and bring them a morsel of bread. Abraham commands Sarah to make some cakes quickly, and tells his servant to seethe a tender kid. Abraham appears bare-headed before his guests. He casts a clean cloth on the green, and sets before them cakes, butter, milk, and pottage. God praises his friend's feast, and after the meat is removed, He tells Abraham that Sarah shall bear him a son. Sarah, who is behind the door, laughs in unbelief. God tells Abraham that Sarah laughs at His words. Sarah denies that she laughed. Abraham's guests set out towards Sodom, two miles from Mamre. The patriarch accompanies them. God determines to reveal to Abraham his secret purposes.

IX. He informs him of the destruction about to fall upon the cities of the plain, for their great wickedness, in abusing the gifts bestowed upon them. The ordinance of marriage had been made for them, but they foully set it at nought. The flame of love. Therefore shall they be destroyed as an example to all men for ever. Abraham is full of fear, and asks God whether the "sinful and the sinless" are to suffer together. Whether he will spare the cities provided fifty righteous are found in them? For the sake of fifty the cities shall be spared. The patriarch beseeches God to spare the city for the sake of forty-five righteous. For the lack of five the cities shall not be destroyed. For forty the cities shall be spared. Abraham entreats God's forbearance for his speech. Thirty righteous, found in the cities, shall save them from destruction. For the sake of twenty guiltless ones God will release the rest. Or if ten only should be found pure. The patriarch intercedes for Lot. Beseeches Him to "temper His ire," and then departs weeping for sorrow.

X. God's messengers go to Sodom. Lot is sitting alone at the "door of his lodge." Staring into the street he sees two men. Beardless chins they had, and hair like raw silk. Beautifully white were their weeds. Lot runs to meet them. Invites them to remain awhile in his house, and in the morning they may take their way. Lot invites them so long that at last they comply. The wife and daughters of Lot welcome their visitors. Lot admonishes his men to prepare the meat, and to serve no salt with it. Lot's wife disregards the injunction. The guests are well entertained. But before they go to rest the city is up in arms. With "keen clubs" the folk clatter on the walls, and demand that Lot should deliver up his guests. The wind yet stinks with their filthy speech. Lot is in great trouble. He leaves his guests and addresses the Sodomites. He offers to give up to them his two daughters. The rebels raise a great noise, and ask who made him a justice to judge their deeds, who was but a boy when he came to Sodom. The young men bring Lot within doors, and smite those outside with blindness. In vain they try to find the door of Lot's house.

XI. Early in the morning the angels command Lot to depart from Sodom, with his wife and two daughters, and to look straight before him, for Sodom and Gomorrah shall be destroyed. Lot asks what is best to be done, that he may escape. He is told to choose himself a dwelling which shall be saved from destruction. He chooses Zoar. The angels command Lot to depart quickly. He wakes his wife and daughters. All four are hastened on by the angels, who "preach to them the peril" of delay. Before daylight Lot comes to a hill. God aloft raises a storm. A rain falls thick of fire and sulphur. Upon the four cities it comes, and frightens all folks therein. The great bars of the abyss do burst. Cliffs cleave asunder. The cities sink to hell. Such a cry arises that the clouds clatter again. Lot and his companions are frightened, but continue to follow their face. Lot's wife looks behind her, and is turned to a stiff stone "as salt as any sea." Her companions do not miss her till they reach Zoar. By this time all were drowned. The people of Zoar, for dread, rush into the sea and are destroyed. Only Zoar with three therein (Lot and his daughters) are saved. Lot's wife is an image of salt for two faults: 1. She served salt before the Lord at supper. 2. She looked behind her. Abraham is up full early on the morn. He looks towards Sodom, now only a pit filled with pitch, from which rise smoke, ashes and cinders, as from a furnace. A sea now occupies the place of the four cities. It is a stinking pool, and is called the Dead Sea. Nothing may live in it. Lead floats on its surface. A feather sinks to the bottom of it. Lands, watered by this sea, never bear grass or weed. A man cannot be drowned in it. The clay clinging to it is corrosive, as alum, alkaran, sulphur, etc., which fret the flesh and fester the bones. On the shores of this lake grow trees bearing fair fruits, which, when broken or bitten, taste like ashes. All these are tokens of wickedness and vengeance. God loves the pure in heart. Strive to be clean. Jean de Meun tells how a lady is to be loved. By doing what pleases her best. Love thy Lord! Conform to Christ, who is polished as a pearl. By how comely a contrivance did he enter the womb of the virgin! In what purity did he part from her! No abode was better than his. The sorrow of childbirth was turned to joy. Angels solaced the virgin with organs and pipes. The child Christ was so clean that ox and ass worshipped him. He hated wickedness, and would never touch ought that was vile. Yet there came to him lazars and lepers, lame and blind. Dry and dropsical folk. He healed all with kind speech. His handling was so good, that he needed no knife to cut or carve with. The bread he broke more perfectly than could all the tools of Toulouse. How can we approach his court except we be clean? God is merciful. Through penance we may shine as a pearl. Why is the pearl so prized? She becomes none the worse for wear. If she should become dim, wash her in wine. She then becomes clearer than before. So may the sinner polish him by penance. Beware of returning to sin. For then God is more displeased than ever. The reconciled soul God holds as His own. Ill deeds rob Him of it. God forbids us to defile any vessels used in His service. In Belshazzar's time, the defiling of God's vessels brought wrath upon the king.

XII. Daniel in his prophecies tells of the destruction of the Jews. For their unfaithfulness in following other gods, God allowed the heathen to destroy them, in the reign of Zedekiah, who practised idolatry. Nebuchadnezzar becomes his foe. He besieges Jerusalem, and surrounds the walls. The city is stuffed full of men. Brisk is the skirmish. Seven times a day are the gates assailed. For two years the fight goes on, yet the city is not taken. The folk within are in want of food. Meager they become. For so shut up are they that escape seems impossible. But on a quiet night they steal out, and rush through the host. They are discovered by the enemy. A loud alarm is given. They are pursued and overtaken. Their king is made prisoner. His chief men are presented as prisoners to Nebuchadnezzar. His sons are slain. His own eyes are put out. He is placed in a dungeon in Babylon. All for his "bad bearing" against the Lord, who might otherwise have been his friend. Nebuchadnezzar ceased not until he had destroyed Jerusalem. Nebuzaradan was "chief of the chivalry." The best men were taken out of the city. Nevertheless Nebuzaradan spared not those left. Brains of bairns were spilt. Priests pressed to death. Wives and wenches foully killed. All that escaped the sword were taken to Babylon, and were made to drag the cart or milk the kine. Nebuzaradan burst open the temple, and slew those therein. Priests, pulled by the poll, were slain along with deacons, clerks, and maidens. The enemy pillages the temple of its pillars of brass, and the golden candlestick from off the altar. Goblets, basins, golden dishes, all are taken by Nebuzaradan, and hampered together. Solomon had made them with much labour. The temple he beats down, and returns to Babylon. Presents the prisoners to the king, among whom were Daniel and his three companions. Nebuchadnezzar has great joy, because his enemies are slain. Great was his wonder when he saw the sacred jewelry. He praises the God of Israel. Such vessels never before came to Chaldea. They are thrust into the treasury. Nebuchadnezzar reigns as emperor of all the earth, through the "doom of Daniel," who gave him good counsel. Nebuchadnezzar dies and is buried. Belshazzar succeeds him. He holds himself the biggest in heaven or on earth. He honours not God, but worships false phantoms. He promises them rewards if good fortune befal. If they vex him he knocks them in pieces. He has a wife, and many concubines. The mind of the king was fixed upon new meats and other vain things.

XIII. Belshazzar, to exhibit his vainglory, proclaims throughout Babylon, that all the great ones should assemble on a set day, at the Sultan's feast. Kings, dukes, and lords were commanded to attend the court. To do the king honour many nobles came to Babylon. It would take too long to name the number. The city of Babylon is broad and big. It is situated on a plain, surrounded by seven streams, a high wall, and towers. The palace was long and large, each side being seven miles in length. High houses were within the walls. The time of the feast has come. Belshazzar sits upon his throne: the hall floor is covered with knights. When all are seated, service begins. Trumpets sound everywhere. Bread is served upon silver dishes. All sorts of musical instruments are heard in the hall. The king, surrounded by his loves, drinks copiously of wine. It gets into his head and stupifies him. A cursed thought takes possession of him. He commands his marshal to bring him the vessels taken from the temple by Nebuchadnezzar, and to fill them with wine. The marshal opens the chests. Covers the cupboard with vessels. The Jewels of Jerusalem deck the sides of the hall. The altar and crown, blessed by bishop's hands, and anointed with the blood of beasts, are set before the bold Belshazzar. Upon this altar were noble vessels curiously carved, basins of gold, cups arrayed like castles with battlements, and towers with lofty pinnacles. Upon them were pourtrayed branches and leaves, the flowers of which were white pearls, and the fruit flaming gems. The goblets were ornamented with flowers of gold. The candlestick was brought in, with its pillars of brass, and ornamental boughs, upon which sat birds of various hues. Lights shone bright from the candlestick, which once stood before the "Holy of Holies." The pollution of the sacred vessels is displeasing to God. For "a boaster on bench" drinks from them till he is as "drunken as the devil." God is very angry. Before harming the revellers He sends them a warning. Belshazzar commands the sacred vessels to be filled with wine. The cups and bowls are soon filled. Music of all kind is heard in the hall. Dukes, princes, concubines, and knights, all are merry. Drinking of the sweet liquors they ask favours of their gods, who, although dumb, are as highly praised "as if heaven were theirs." A marvel befals the feasters. The king first saw it. Upon the plain wall, "a palm with pointel in fingers" is seen writing. The bold Belshazzar becomes frightened. His knees knock together. He roars for dread, still beholding the hand, as it wrote on the rough wall. The hand vanishes but the letters remain. The king recovers his speech and sends for the "book-learned;" but none of the scholars were wise enough to read it. Belshazzar is nearly mad. Commands the city to be searched throughout for the "wise of witchcraft." He who expounds the strange letters, shall be clothed in "gowns of purple." A collar of gold shall encircle his throat. He shall be the third lord in the realm. As soon as this cry was upcast, to the hall came clerks out of Chaldea, witches and diviners, sorcerers and exorcists. But after looking on the letters they were as ignorant as if they had looked into the leather of the left boot. The king curses them all and calls them churls. He orders the harlots to be hanged. The queen hears the king chide. She inquires the cause. Goes to the king, kneels before him, and asks why he has rent his robes for grief, when there is one that has the Spirit of God, the counsellor of Nebuchadnezzar, the interpreter of his dreams, through the holy Spirit of God. The name of this man is Daniel, who was brought a captive from Juda. The queen tells the king to send for Daniel. Her counsel is accepted. Daniel comes before Belshazzar. The king tells him that he has heard of his wisdom, and his power to discover hidden things, and that he wants to know the meaning of the writing on the wall. Promises him, if he can explain the text of the letters and their interpretation, to clothe him in purple and pall, and put a ring about his neck, and to make him "a baron upon bench." Daniel addresses the king, and reminds him how that God supported his father, and gave him power to exalt or abase whomsoever he pleased. Nebuchadnezzar was established on account of his faith in God. So long as he remained true, no man was greater. But at last pride touches his heart. He forgets the power of God, and blasphemes His name. He says that he is "god of the ground," and the builder of Babylon. Hardly had Nebuchadnezzar spoken, when God's voice is heard, saying, "Thy principality is departed. Thou, removed from men, must abide on the moor, and walk with wild beasts, eat herbs, and dwell with wolves and asses." For his pride he becomes an outcast. He believes himself to be a bull or an ox. Goes "on all fours," like a cow, for seven summers. His thighs grew thick. His hair became matted and thick, from the shoulders to the toes. His beard touched the earth. His brows were like briars. His eyes were hollow, and grey as the kite's. Eagle-hued he was. At last he recovered his "wit," and believed in God. Then soon was he restored to his seat. But thou, Belshazzar, hast disregarded these signs, and hast blasphemed the Lord, defiled his vessels, filling them with wine for thy wenches, and praising thy lifeless gods. For this sin God has sent thee this strange sight, the fist with the fingers writing on the wall. These are the words: "Mene, Tekel, Peres. Mene.— God has counted thy kingdom and finished it. Tekel.— Thy reign is weighed and is found wanting in deeds of faith. Peres.— Thy kingdom is divided, and given to the Persians. The Medes shall be masters here." The king commands Daniel to be clothed in a frock of fine cloth. Soon is he arrayed in purple, with a chain about his neck. A decree is made, that all should bow to him, as the third lord that followed Belshazzar. The decree was made known, and all were glad. The day, however, past. Night came on. Before another day dawned, Daniel's words were fulfilled. The feast lasts till the sun falls. The skies become dark. Each noble hies home to his supper. Belshazzar is carried to bed, but never rises from it, for his foes are seeking to destroy his land, and are assembled suddenly. The enemy is Darius, leader of the Medes. He has legions of armed men. Under cover of the darkness, they cross the river. By means of ladders they get upon the walls, and within an hour enter the city, without disturbing any of the watch. They run into the palace, and raise a great cry. Men are slain in their beds. Belshazzar is beaten to death, and caught by the heels, is foully cast into a ditch. Darius is crowned king, and makes peace with the barons. Thus the land was lost for the king's sin. He was cursed for his uncleanness, and deprived of his honour, as well as of the joys of heaven. Thus in three ways has it been shown, that uncleanness makes God angry. Cleanness is His comfort. The seemly shall see his face. God give us grace to serve in His sight!

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Patience: Sidenotes

I. Patience is often displeasing, but it assuages heavy hearts, and quenches malice. Happiness follows sorrow. It is better to suffer than to be angry. Matthew tells us of the promises made by Christ: Blessed are the poor, for theirs is the kingdom of heaven. Blessed are the meek, for they shall "wield the world." Blessed are the mourners, for they shall be comforted. Blessed are the hungry, for they shall be filled. Blessed are the merciful, for mercy shall be their reward. Blessed are the clean of heart, for they shall see the Saviour. Blessed are the peace-makers, for they shall be called God's sons. Blessed are they that live aright, for theirs is the kingdom of heaven. These blessings are promised to those who follow poverty, pity, penance, meekness, mercy, chastity, peace and patience. Poverty and patience are to be treated together. They are "fettled in one form," and have one meed. Poverty will dwell where she lists, and man must needs suffer. Poverty and patience are play-fellows. What avails impatience, if God send affliction? Patience is best. Did not Jonah incur danger by his folly?

II. Jonah was a prophet of the gentiles. God's word came to him, saying, "Rise quickly, take the way to Nineveh. Say that which I shall put in thine heart. Wickedness dwells in that city. Go swiftly and carry my message." Jonah is full of wrath. He is afraid that the shrews will put him in the stocks, or put out his eyes. He thinks that God desires his death. He determines not to go near the city, but fly to Tarshish. Grumbling, he goes to port Joppa. He says that God will not be able to protect him. Jonah reaches the port, finds a ship ready to sail. The seamen catch up the cross-sail, fasten the cables, weigh their anchors, and spread sail. A gentle wind wafts the ship along. Was never a Jew so joyful as was Jonah then. He has, however, put himself in peril, in fleeing from God. The words of David. Does He not hear, who made all ears? He is not blind that formed each eye. Jonah is now in no dread. He is, however, soon overtaken. The wielder of all things has devices at will. He commands Eurus and Aquilo to blow. The winds blow obedient to His word. Out of the north-east the noise begins. Storms arose, winds wrestled together, the waves rolled high, and never rested. Then was Jonah joyless. The boat reeled around. The gear became out of order. Ropes and mast were broken. A loud cry is raised, Many a lad labours to lighten the ship. They throw overboard their bags and feather beds. But still the wind rages, and the waves become wilder. Each man calls upon his god. Some called upon Vernagu, Diana, and Neptune, to the sun and to the moon. Then said one of the sailors: "Some lawless wretch, that has grieved his God, is in the ship. I advise that we lay lots upon each man. When the guilty is gone the tempest may cease." This is agreed to. All are assembled, from all corners of the ship, save Jonah the Jew, who had fled into the bottom of the boat. There he falls asleep. Soon he is aroused, and brought on board. Full roughly is he questioned. The lot falls upon Jonah. Then quickly they said: "What the devil hast thou done, doted wretch? What seekest thou on the sea? Hast thou no God to call upon? Of what land art thou? Thou art doomed for thy ill deeds." Jonah says: "I am a Hebrew, a worshipper of the world's Creator. All this mischief is caused by me, therefore cast me overboard." He proves to them that he was guilty. The mariners are exceedingly frightened. They try to make way with their oars, but their endeavours are useless. Jonah must be doomed to death. They pray to God, that they may not shed innocent blood. Jonah is cast overboard. The tempest ceases and the sea settles. The stiff streams drive the ship about. At last they reach a bank. The seamen thank God, and perform solemn vows. Jonah is in great dread.

III. Jonah is shoved from the ship. A wild whale swims by the boat. He opens his swallow, and seizes the prophet. It is not to be wondered at that Jonah suffered woe. The prophet is without hope. Cold was his comfort. Jonah was only a mote in the whale's jaws. He entered in by the gills, and by means of one of the intestines of the fish, came into a space as large as a hall. The prophet fixes his feet firmly in the belly of the whale. He searches into every nook of its navel. The prophet calls upon God. He cries for mercy. He sits safely in a recess, in a bowel of the beast, for three days and three nights. The whale passes through many a rough region. Jonah makes the whale feel sick. The prophet prays to God in this wise:

IV. "Lord! to thee have I cried out of hell's womb. Thou dippedst me in the sea. Thy great floods passed over me. The streams drive over me. I am cast out from thy sight. The abyss binds me. The rushing waves play on my head. Thou possessest my life. In my anguish I remembered my God, and besought His pity. When I am delivered from this danger, I will obey thy commands." God speaks fiercely to the whale, and he vomits out the prophet on a dry space. Jonah has need to wash his clothes. God's word comes to the prophet. He is told to preach in Nineveh. By night Jonah reaches the city. Nineveh was a very great city. Jonah delivers his message; "Yet forty days and Nineveh shall come to an end. It shall be turned upside down, and swallowed quickly by the black earth." This speech spreads throughout the city. Great fear seizes all. The people mourn secretly, clothe themselves in sackcloth, and cast ashes upon their heads. The message reaches the ears of the king. He rends his robes, clothes himself in sackloth, and mourns in the dust. He issues a decree, that all in the city, men, beasts, women and children, prince, priest, and prelates, should fast for their sins. Children are to be weaned from the breast. The ox is to have no hay, nor the horse any water. Who can tell if God will have mercy? Though He is mighty, He is merciful, and may forgive us our guilt. All believed and repented. God forgave them through his goodness.

V. Much sorrow settles upon Jonah. He becomes very angry. He prays to God and says: "Was not this my saying, when Thy message reached me in my own country? I knew Thy great goodness, Thy long-suffering, and Thy mercy. I knew these men might make their peace with Thee, therefore I fled unto Tarshish. Take my life from me, O Lord! It is better for me to die than live." God upbraids Jonah, saying: "Is this right to be so wroth?" Jonah, jangling, uprises, and makes himself a bower, of hay and ever-fern, to shield him from the sun. He slept heavily all night. God prepared a woodbine. Jonah awakes, and is exceedingly glad of the bower. The prophet, under its gracious leaves, is protected from the sun's rays. Jonah wishes he had such a lodge in his own country. God prepared a worm, that made the woodbine wither. Jonah awakes and finds his woodbine destroyed. The leaves were all faded. The sun beat upon the head of Jonah. He is exceedingly angry, and prays God that he may die. God rebukes the prophet. "Dost thou well," He says, "to be angry for the gourd?" Jonah replies, "I would I were dead." God asks if it is to be wondered at that He should help His handy work. Is not Jonah angry that his woodbine is destroyed, which cost him no labour? God is not to be blamed for taking pity upon people that He made. Should He destroy Nineveh the sorrow of such a sweet place would sink to His heart. In the city there are little bairns who have done no wrong. And there are others who cannot discern between their right hand and their left hand. There are also dumb beasts in the city incapable of sinning. Judgment must be tempered with mercy. He that is too hasty to rend his clothes must afterwards sit with worse ones to sew them together. Poverty and pain must be endured. Patience is a noble point, though it displeases oft.

THE END