THE CLERK.—These books of Chronicles be written in Latin, and Latin is used and understood on this half Greece in all the nations and lands of Europe. And commonly English is not so wide understood, ne known; and the English translation should no man understand but English men alone; then how should the more men understand the Chronicles, though they were translated out of Latin, that is so wide used and known, into English, that is not used and known but of English men alone?

THE LORD.—This question and doubt is easy to assail. For if these Chronicles were translated out of Latin into English, then by that so many the more men should understand them as understand English, and no Latin.

THE CLERK.—Ye can speak, read, and understand Latin; then it needeth not to have such an English translation.

THE LORD.—I deny this argument; for though I can speak, read, and understand Latin, there is much Latin in these books of Chronicles that I can not understand, neither thou, without studying, avisement, and looking of other books. Also, though it were not needful for me, it is needful for other men that understand no Latin.

THE CLERK.—Men that understand no Latin may learn and understand.

THE LORD.—Not all; for some may not for other manner business, some for age, some for default of wit, some for default of chattel, other of friends to find them to school, and some for other divers defaults and lets.

THE CLERK.—It needeth not that all such know the Chronicles.

THE LORD.—Speak not too straitly of thing that needeth; for straitly to speak of thing that needeth, only thing that is, and may not fail, needeth to be. And so it needeth that God be, for God is, and may not fail. And, so for to speak, no man needeth for to know the Chronicles, for it might and may be that no man them knoweth. Otherwise to speak of thing that needeth; somewhat needeth for to sustain or to have other things thereby, and so meat and drink needeth for keeping and sustenance of life. And, so for to speak, no man needeth for to know the Chronicles. But in the third manner to speak of thing that needeth, all that is profitable needeth, and, so for to speak, all men need to know the Chronicles.

THE CLERK.—Then they that understand no Latin may ask and be informed and ytaught of them that understand Latin.

THE LORD.—Thou speakest wonderly, for the lewd man wots not what he should ask, and namely of lore of deeds that come never in his mind; nor wots of whom commonly he should ask. Also, not all men that understand Latin have such books to inform lewd men; also some can not, and some may not, have while, and so it needeth to have an English translation.

THE CLERK.—The Latin is both good and fair, therefore it needeth not to have an English translation.

THE LORD.—The reason is worthy to be plunged in a pludde and laid in powder of lewdness and of shame. It might well be that thou makest only in mirth and in game.

THE CLERK.—The reason must stand but it be assoiled.

THE LORD.—A blear-eyed man, but he were all blind of wit, might see the solution of this reason; and though he were blind he might grope the solution, but if his feeling him failed. For if this reason were aught worth, by such manner arguing men might prove that the three score and ten interpreters, and Aquila, Symachus, Theodocion, and Origines were lewdly occupied when they translated holy writ out of Hebrew into Greek; and also that Saint Jerome was lewdly occupied when he translated holy writ out of Hebrew into Latin, for the Hebrew is both good and fair and y-written by inspiration of the Holy Ghost; and all these for their translations be highly praised of all Holy Church. Then the foresaid lewd reason is worthy to be powdered, laid a-water and y-soused. Also holy writ in Latin is both good and fair, and yet for to make a sermon of holy writ all in Latin to men that can English and no Latin, it were a lewd deed, for they be never the wiser for the Latin, but it be told them in English what it is to mean; and it may not be told in English what the Latin is to mean without translation out of Latin into English. Then it needeth to have an English translation, and for to keep it in mind that it be not forgeten, it is better that such a translation be made and written than said and not written. And so this foresaid lewd reason should move no man that hath any wit to leave the making of English translation.

THE CLERK—A great deal of these books standeth much by holy writ, by holy doctors, and by philosophy; then these books should not be translated into English.

THE LORD—It is wonder that thou makest so feeble arguments, and hast gone so long to school. Aristotle's books and other books also of logic and of philosophy were translated out of Greek into Latin. Also at praying of King Charles, John Scott translated Deny's books out of Greek into Latin, and then out of Latin into French; then what hath English trespassed that it might not be translated into English? Also King Alured, that founded the University of Oxford, translated the best laws into English tongue, and a great deal of the Psalter out of Latin into English, and caused Wyrefrith, Bishop of Worcester, to translate Saint Gregory's books, the dialogues, out of Latin into Saxon. Also Caedmon of Whitby was inspired of the Holy Ghost, and made wonder poesies in English nigh of all the stories of holy writ. Also the holy man Beda translated St. John's gospel out of Latin into English. Also thou wotest where the Apocalypse is written in the walls and roof of a chapel, both in Latin and in French. Also the gospel, and prophecy, and the right faith of holy church must be taught and preached to English men that can no Latin. Then the gospel, and prophecy, and the right faith of holy church must be told them in English, and that is not done but by English translation, for such English preaching is very translation, and such English preaching is good and needful; then English translation is good and needful.

THE CLERK—If a translation were made that might be amended in any point, some men it would blame.

THE LORD—If men blame that is not worthy to be blamed, then they be to blame. Clerks know well enough that no sinful man doth so well that it ne might do better, ne make so good a translation that he ne might be better. Therefore Origines made two translations, and Jerome translated thrice the Psalter. I desire not translation of these the best that might be, for that were an idle desire for any man that is now alive, but I would have a skilful translation, that might be known and understood.

THE CLERK—Whether is you liefer have, a translation of these chronicles in rhyme or in prose?

THE LORD—In prose, for commonly prose is more clear than rhyme, more easy and more plain to know and understand.

THE CLERK—Then God grant us grace grathly to gin, wit and wisdom wisely to work, might and mind of right meaning to make translation trusty and true, pleasing to the Trinity, three persons and one God, in majesty, that ever was and ever shall be, and made heaven and earth, and light for to shine, and departed light and darkness, and called light, day, and darkness, night; and so was made eventide and morrowtide one day, that had no morrowtide. The second day He made the firmament between waters, and departed waters that were under the firmament fro the waters that were above the firmament, and called the firmament heaven. The third day He gathered waters that be under the firmament into one place and made the earth unheled, and named the gathering of waters, seas, and dry earth, land; and made trees and grass. The fourth day he made sun and moon and stars, and set them in the firmament of heaven there for to shine, and to be tokens and signs to depart times and years, night and day. The fifth day He made fowls and birds in the air, and fishes in the water. The sixth day He made beasts of the land, and man of the earth, and put them in Paradise, for he should work and wone therein. But man brake God's hest and fell into sin, and was put out of Paradise into woe and sorrow, worthy to be damned to the pain of hell without any end. But the Holy Trinity had mercy of man, and the Father sent the Son, and the Holy Ghost alight on a maid, and the Son took flesh and blood of that blissful maid, and died on the Rood to save mankind, and arose the third day, glorious and blissful, and taught his disciples, and ascended into heaven when it was time; and shall come at the day of Doom and deem quick and dead. Then all they that be written in the Book of Life shall wend with Him into the bliss of heaven, and be there in body and soul, and see and know His Godhead and Manhood in joy without any end.

Thus endeth the Dialogue.



The Epistle of Sir John Trevisa, Chaplain unto Lord Thomas of Barkley, upon the translation of Polychronicon into our English tongue.

Wealth and worship to my worthy and worshipful Lord Sir Thomas, Lord of Barkley! I, John Trevisa, your priest and beadsman, obedient and buxom to work your will, hold in heart, think in thought, and mean in mind your needful meaning and speech that ye spake and said, that ye would have English translation of Ranulphus of Chester's books of chronicles. Therefore I will fond to take that travail, and make English translation of the same books, as God granteth me grace, for blame of backbiters will I not blinne; for envy of enemies, for evil spiting and speech of evil speakers will I not leave to do this deed; for travail will I not spare. Comfort I have in meedful making and pleasing to God, and in knowing that I wot that it is your will for to make this translation clear and plain to be known and understood. In some place I shall set word for word, and active for active, and passive for passive, a-row right as it standeth, without changing of the order of words. But in some place I must change the order of words, and set active for passive, and again-ward. And in some place I must set a reason for a word, and tell what it meaneth. But for all such changing, the meaning shall stand and not be changed. But some words and names of countries, of lands, of cities, of waters, of rivers, of mountains and hills, of persons, and of places, must be set and stand for themselves in their own kind, as Asia, Europe, Africa, and Syria, Mount Atlas, Sindi, and Oreb, Marach, Jordan, and Arnon, Bethlehem, Nazareth, Jerusalem, and Damascus, Hannibal, Rasin, Ahasuerus, and Cyrus, and many such words and names. If any man make of these books of chronicles a better English translation, and more profitable, God do him meed! And because ye make me do this meedful deed, He that quiteth all good deeds quite your meed in the bliss of heaven, in wealth and liking, with all the holy saints of mankind and the nine orders of angels; as Angels, Archangels, Principates, Potestates, Virtutes, Dominations, Thrones, Cherubim and Seraphim, to see God in his blissful face, in joy without any end. Amen.

Thus endeth he his epistle.



_Certain

Prefaces and Epilogues by_

WILLIAM CAXTON.

1475-1490.



WILLIAM CAXTON.

1475?

The Recuyell of the Histories of Troy.

Title and Prologue to Book I.

Here beginneth the volume entitled and named the Recuyell of the Histories of Troy, composed and drawn out of divers books of Latin into French by the right venerable person and worshipful man, Raoul le Feure, priest and chaplain unto the right noble, glorious, and mighty prince in his time, Philip, Duke of Burgundy, of Brabant, etc., in the year of the Incarnation of our Lord God a thousand four hundred sixty and four, and translated and drawn out of French into English by William Caxton, mercer, of the city of London, at the commandment of the right high, mighty, and virtuous Princess, his redoubted Lady, Margaret, by the grace of God Duchess of Burgundy, of Lotrylk, of Brabant, etc.; which said translation and work was begun in Bruges in the County of Flanders, the first day of March, the year of the Incarnation of our said Lord God a thousand four hundred sixty and eight, and ended and finished in the holy city of Cologne the 19th day of September, the year of our said Lord God a thousand four hundred sixty and eleven, etc.

And on that other side of this leaf followeth the prologue.

When I remember that every man is bounden by the commandment and counsel of the wise man to eschew sloth and idleness, which is mother and nourisher of vices, and ought to put myself unto virtuous occupation and business, then I, having no great charge of occupation, following the said counsel took a French book, and read therein many strange and marvellous histories, wherein I had great pleasure and delight, as well for the novelty of the same as for the fair language of French, which was in prose so well and compendiously set and written, which methought I understood the sentence and substance of every matter. And for so much as this book was new and late made and drawn into French, and never had seen it in our English tongue, I thought in myself it should be a good business to translate it into our English, to the end that it might be had as well in the royaume of England as in other lands, and also for to pass therewith the time, and thus concluded in myself to begin this said work. And forthwith took pen and ink, and began boldly to run forth as blind Bayard in this present work, which is named "The Recuyell of the Trojan Histories." And afterward when I remembered myself of my simpleness and unperfectness that I had in both languages, that is to wit in French and in English, for in France was I never, and was born and learned my English in Kent, in the Weald, where I doubt not is spoken as broad and rude English as in any place of England; and have continued by the space of 30 years for the most part in the countries of Brabant, Flanders, Holland, and Zealand. And thus when all these things came before me, after that I had made and written five or six quires I fell in despair of this work, and purposed no more to have continued therein, and those quires laid apart, and in two years after laboured no more in this work, and was fully in will to have left it, till on a time it fortuned that the right high, excellent, and right virtuous princess, my right redoubted Lady, my Lady Margaret, by the grace of God sister unto the King of England and of France, my sovereign lord, Duchess of Burgundy, of Lotryk, of Brabant, of Limburg, and of Luxembourg, Countess of Flanders, of Artois, and of Burgundy, Palatine of Hainault, of Holland, of Zealand and of Namur, Marquesse of the Holy Empire, Lady of Frisia, of Salins and of Mechlin, sent for me to speak with her good Grace of divers matters, among the which I let her Highness have knowledge of the foresaid beginning of this work, which anon commanded me to show the said five or six quires to her said Grace; and when she had seen them anon she found a default in my English, which she commanded me to amend, and moreover commanded me straitly to continue and make an end of the residue then not translated; whose dreadful commandment I durst in no wise disobey, because I am a servant unto her said Grace and receive of her yearly fee and other many good and great benefits, (and also hope many more to receive of her Highness), but forthwith went and laboured in the said translation after my simple and poor cunning, also nigh as I can following my author, meekly beseeching the bounteous Highness of my said Lady that of her benevolence list to accept and take in gree this simple and rude work here following; and if there be anything written or said to her pleasure, I shall think my labour well employed, and whereas there is default that she arette it to the simpleness of my cunning which is full small in this behalf; and require and pray all them that shall read this said work to correct it, and to hold me excused of the rude and simple translation.

And thus I end my prologue.

Epilogue to Book II.

Thus endeth the second book of the Recule of the Histories of Troy. Which bookes were late translated into French out of Latin by the labour of the venerable person Raoul le Feure, priest, as afore is said; and by me indigne and unworthy, translated into this rude English by the commandment of my said redoubted Lady, Duchess of Burgundy. And for as much as I suppose the said two books be not had before this time in our English language, therefore I had the better will to accomplish this said work; which work was begun in Bruges and continued in Ghent and finished in Cologne, in the time of the troublous world, and of the great divisions being and reigning, as well in the royaumes of England and France as in all other places universally through the world; that is to wit the year of our Lord a thousand four hundred seventy one. And as for the third book, which treateth of the general and last destruction of Troy, it needeth not to translate it into English, for as much as that worshipful and religious man, Dan John Lidgate, monk of Bury, did translate it but late; after whose work I fear to take upon me, that am not worthy to bear his penner and ink-horn after him, to meddle me in that work. But yet for as much as I am bound to contemplate my said Lady's good grace, and also that his work is in rhyme and as far as I know it is not had in prose in our tongue, and also, peradventure, he translated after some other author than this is; and yet for as much as divers men be of divers desires, some to read in rhyme and metre and some in prose; and also because that I have now good leisure, being in Cologne, and have none other thing to do at this time; in eschewing of idleness, mother of all vices, I have delibered in myself for the contemplation of my said redoubted lady to take this labour in hand, by the sufferance and help of Almighty God; whom I meekly supplye to give me grace to accomplish it to the pleasure of her that is causer thereof, and that she receive it in gree of me, her faithful, true, and most humble servant, etc.

Epilogue to Book III.

Thus end I this book, which I have translated after mine Author as nigh as God hath given me cunning, to whom be given the laud and praising. And for as much as in the writing of the same my pen is worn, my hand weary and not steadfast, mine eyne dimmed with overmuch looking on the white paper, and my courage not so prone and ready to labour as it hath been, and that age creepeth on me daily and feebleth all the body, and also because I have promised to divers gentlemen and to my friends to address to them as hastily as I might this said book, therefore I have practised and learned at my great charge and dispense to ordain this said book in print, after the manner and form as ye may here see, and is not written with pen and ink as other books be, to the end that every man may have them at once. For all the books of this story, named "The Recule of the Histories of Troy" thus imprinted as ye here see, were begun in one day and also finished in one day, which book I have presented to my said redoubted Lady, as afore is said. And she hath well accepted it, and largely rewarded me, wherefore I beseech Almighty God to reward her everlasting bliss after this life, praying her said Grace and all them that shall read this book not to disdain the simple and rude work, neither to reply against the saying of the matters touched in this book, though it accord not unto the translation of others which have written it. For divers men have made divers books which in all points accord not, as Dictes, Dares, and Homer. For Dictes and Homer, as Greeks, say and write favourably for the Greeks, and give to them more worship than to the Trojans; and Dares writeth otherwise than they do. And also as for the proper names, it is no wonder that they accord not, for some one name in these days have divers equivocations after the countries that they dwell in; but all accord in conclusion the general destruction of that noble city of Troy, and the death of so many noble princes, as kings, dukes, earls, barons, knights, and common people, and the ruin irreparable of that city that never since was re-edified; which may be example to all men during the world how dreadful and jeopardous it is to begin a war, and what harms, losses, and death followeth. Therefore the Apostle saith: "All that is written is written to our doctrine," which doctrine for the common weal I beseech God may be taken in such place and time as shall be most needful in increasing of peace, love, and charity; which grant us He that suffered for the same to be crucified on the rood tree. And say we all Amen for charity!



Dictes and Sayings of the Philosophers.

First edition (1477). Epilogue.

Here endeth the book named The Dictes or Sayings of the Philosophers, imprinted by me, William Caxton, at Westminster, the year of our Lord 1477. Which book is late translated out of French into English by the noble and puissant Lord Lord Antony, Earl of Rivers, Lord of Scales, and of the Isle of Wight, defender and director of the siege apostolic for our holy father the Pope in this royaume of England, and governor of my Lord Prince of Wales. And it is so that at such time as he had accomplished this said work, it liked him to send it to me in certain quires to oversee, which forthwith I saw, and found therein many great, notable, and wise sayings of the philosophers, according unto the books made in French which I had often before read; but certainly I had seen none in English until that time. And so afterward I came unto my said Lord, and told him how I had read and seen his book, and that he had done a meritorious deed in the labour of the translation thereof into our English tongue, wherein he had deserved a singular laud and thanks, &c. Then my said Lord desired me to oversee it, and where I should find fault to correct it; whereon I answered unto his Lordship that I could not amend it, but if I should so presume I might apaire it, for it was right well and cunningly made and translated into right good and fair English. Notwithstanding, he willed me to oversee it, and shewed me divers things, which, as seemed to him, might be left out, as divers letters missives sent from Alexander to Darius and Aristotle, and each to other, which letters were little appertinent unto dictes and sayings aforesaid, forasmuch as they specify of other matters. And also desired me, that done, to put the said book in imprint. And thus obeying his request and commandment, I have put me in devoir to oversee this his said book, and behold as nigh as I could how it accordeth with the original, being in French. And I find nothing discordant therein, save only in the dictes and sayings of Socrates, wherein I find that my said Lord hath left out certain and divers conclusions touching women. Whereof I marvel that my Lord hath not written them, ne what hath moved him so to do, ne what cause he had at that time; but I suppose that some fair lady hath desired him to leave it out of his book; or else he was amorous on some noble lady, for whose love he would not set it in his book; or else for the very affection, love, and good will that he hath unto all ladies and gentlewomen, he thought that Socrates spared the sooth and wrote of women more than truth; which I cannot think that so true a man and so noble a philosopher as Socrates was should write otherwise than truth. For if he had made fault in writing of women, he ought not, ne should not, be believed in his other dictes and sayings. But I perceive that my said Lord knoweth verily that such defaults be not had ne found in the women born and dwelling in these parts ne regions of the world. Socrates was a Greek, born in a far country from hence, which country is all of other conditions than this is, and men and women of other nature than they be here in this country. For I wot well, of whatsoever condition women be in Greece, the women of this country be right good, wise, pleasant, humble, discreet, sober, chaste, obedient to their husbands, true, secret, steadfast, ever busy, and never idle, attemperate in speaking, and virtuous in all their works—or at least should be so. For which causes so evident my said Lord, as I suppose, thought it was not of necessity to set in his book the sayings of his author Socrates touching women. But forasmuch as I had commandment of my said Lord to correct and amend where I should find fault, and other find I none save that he hath left out these dictes and sayings of the women of Greece, therefore in accomplishing his commandment—forasmuch as I am not certain whether it was in my Lord's copy or not, or else, peradventure, that the wind had blown over the leaf at the time of translation of his book—I purpose to write those same sayings of that Greek Socrates, which wrote of the women of Greece and nothing of them of this royaume, whom, I suppose, he never knew; for if he had, I dare plainly say that he would have reserved them specially in his said dictes. Always not presuming to put and set them in my said Lord's book but in the end apart in the rehearsal of the works, humbly requiring all them that shall read this little rehearsal, that if they find any fault to arette it to Socrates, and not to me, which writeth as hereafter followeth.

Socrates said that women be the apparels to catch men, but they take none but them that will be poor or else them that know them not. And he said that there is none so great empechement unto a man as ignorance and women. And he saw a woman that bare fire, of whom he said that the hotter bore the colder. And he saw a woman sick, of whom he said that the evil resteth and dwelleth with the evil. And he saw a woman brought to the justice, and many other women followed her weeping, of whom he said the evil be sorry and angry because the evil shall perish. And he saw a young maid that learned to write, of whom he said that men multiplied evil upon evil. And he said that the ignorance of a man is known in three things, that is to wit, when he hath no thought to use reason; when he cannot refrain his covetise; and when he is governed by the counsel of women, in that he knoweth that they know not. And he said unto his disciples: "Will ye that I enseign and teach you how ye shall now escape from all evil?" And they answered, "Yea." And then he said to them, "For whatsoever thing that it be, keep you and be well ware that ye obey not women." Who answered to him again, "And what sayest thou by our good mothers, and of our sisters?" He said to them, "Suffice you with that I have said to you, for all be semblable in malice." And he said, "Whosoever will acquire and get science, let him never put him in the governance of a woman." And he saw a woman that made her fresh and gay, to whom he said, "Thou resemblest the fire; for the more wood is laid to the fire the more will it burn, and the greater is the heat." And on a time one asked him what him semed of women; he answered that the women resemble a tree called Edelfla, which is the fairest tree to behold and see that may be, but within it is full of venom. And they said to him and demanded wherefore he blamed so women? and that he himself had not come into this world, ne none other men also, without them. He answered, "The woman is like unto a tree named Chassoygnet, on which tree there be many things sharp and pricking, which hurt and prick them that approach unto it; and yet, nevertheless, that same tree bringeth forth good dates and sweet." And they demanded him why he fled from the women? And he answered, "Forasmuch as I see them flee and eschew the good and commonly do evil." And a woman said to him, "Wilt thou have any other woman than me?" And he answered to her, "Art not ashamed to offer thyself to him that demandeth nor desireth thee not?"

So, these be the dictes and sayings of the philosopher Socrates, which he wrote in his book; and certainly he wrote no worse than afore is rehearsed. And forasmuch as it is accordant that his dictes and sayings should be had as well as others', therefore I have set it in the end of this book. And also some persons, peradventure, that have read this book in French would have arette a great default in me that I had not done my devoir in visiting and overseeing of my Lord's book according to his desire. And some other also, haply, might have supposed that Socrates had written much more ill of women than here afore is specified, wherefore in satisfying of all parties, and also for excuse of the said Socrates, I have set these said dictes and sayings apart in the end of this book, to the intent that if my said lord or any other person, whatsoever he or she be that shall read or hear it, that if they be not well pleased withal, that they with a pen race it out, or else rend the leaf out of the book. Humbly requiring and beseeching my said lord to take no displeasure on me so presuming, but to pardon whereas he shall find fault; and that it please him to take the labour of the imprinting in gree and thanks, which gladly have done my diligence in the accomplishing of his desire and commandment; in which I am bounden so to do for the good reward that I have received of his said lordship; whom I beseech Almighty God to increase and to continue in his virtuous disposition in this world, and after this life to live everlastingly in Heaven. Amen.



Boethius de Consolatione Philosophiae.

Epilogue (1478).

Thus endeth this book, which is named "The Book of Consolation of Philosophy," which that Boecius made for his comfort and consolation, he being in exile for the common and public weal, having great heaviness and thoughtes, and in manner of despair, rehearsing in the said book how Philosophy appeared to him shewing the mutability of this transitory life, and also informing how fortune and hap should be understood, with the predestination and prescience of God as much as may and is possible to be known naturally, as afore is said in this said book. Which Boecius was an excellent author of divers books, craftily and curiously made in prose and metre; and also had translated divers books out of Greek into Latin, and had been senator of that noble and famous city Rome; and also his two sons senators for their prudence and wisdom. And forasmuch as he withstood to his power the tyranny of Theodoric, then Emperor, and would have defended the said city and senate from his wicked hands, whereupon he was convicted and put in prison; in which prison he made this foresaid book of consolation for his singular comfort. And forasmuch as the style of it is hard and difficult to be understood of simple persons, therefore the worshipful father and first founder and embellisher of ornate eloquence in our English, I mean Master Geoffrey Chaucer, hath translated this said work out of Latin into our usual and mother tongue, following the Latin as nigh as is possible to be understood; wherein in mine opinion he hath deserved a perpetual laud and thank of all this noble royaume of England, and especially of them that shall read and understand it. For in the said book they may see what this transitory and mutable world is, and whereto every man living in it ought to intend. Then forasmuch as this said book so translated is rare and not spread ne known as it is digne and worthy, for the erudition and learning as such as be ignorant and not knowing of it, at request of a singular friend and gossip of mine, I, William Caxton, have done my devoir and pain to imprint it in form as is here afore made; in hoping that it shall profit much people to the weal and health of their souls, and for to learn to have and keep the better patience in adversities. And furthermore I desire and require you that of your charity ye would pray for the soul of the said worshipful man Geoffrey Chaucer, first translator of this said book into English, and embellisher in making the said language ornate and fair, which shall endure perpetually; and therefore he ought eternally to be remembered, of whom the body and corpse lieth buried in the Abbey of Westminster beside London, to-fore the chapel of Saint Benedict, by whose sepulchre is written on a table hanging on a pillar his Epitaph, made by a Poet Laureate, whereof the copy followeth &c.

Epitaphium Galfridi Chaucer. per poetam laureatum Stephanum surigonum Mediolanensem in decretis licenciatum.

Pyerides muse si possunt numina fletus Fundere, diuinas atque rigare genas, Galfridi vatis Chaucer crudelia fata Plangite; sit lacrimis abstinuisse nefas. Uos coluit viuens: at vos celebrate sepultum; Reddatur merito gracia digna viro. Grande decus vobis, en docti musa Maronis Qua didicit melius lingua latina loqui. Grande nouumque decus Chaucer famamque parauit; Heu quantum fuerat prisca britanna rudis. Reddidit insignem maternis versibus, vt iam Aurea splendescat, ferrea facta prius.

Hunc latuisse virum nil si tot opuscula vertes Dixeris, egregiis quae decorata modis. Socratis ingenium. vel fontes philosophie Quitquid et arcani dogmata sacra ferunt Et quascunque velis tenuit dignissimus artes Hic vates, paruo conditus hoc tumulo. Ah laudis quantum preclara britannia perdis Dum rapuit tantum mors odiosa virum. Crudeles parcae, crudelia fila sorores! Non tamen extincto corpore fama perit Uiuet in eternum, viuent dum scripta poetae, Uiuant eterno tot monimenta die. Si qua bonos tangit pietas, si carmine dignus Carmina qui cecinit tot cumulata modis, Haec sibi marmoreo scribantur verba sepulchro, Haec maneat laudis sarcina summa suae: Galfridus Chaucer vates et fama poesis Materne, hac sacra sum tumulatus humo.

Post obitum Caxton voluit te viuere cura Willelmi, Chaucer, clare poeta, tui: Nam tua non solum compressit opuscula formis, Has quoque sed laudes iussit his esse tuas.



Golden Legend.

First Edition (1483). Prologue.

The Holy and blessed doctor Saint Jerome saith this authority, "Do always some good work to the end that the devil find thee not Idle." And the holy doctor Saint Austin saith in the book of the labour of monks, that no man strong or mighty to labour ought to be idle; for which cause when I had performed and accomplished divers works and histories translated out of French into English at the request of certain lords, ladies, and gentlemen, as the Recuyel of the History of Troy, the Book of the Chess, the History of Jason, the history of the Mirror of the World, the 15 books of Metamorphoses in which be contained the fables of Ovid, and the History of Godfrey of Boulogne in the conquest of Jerusalem, with other divers works and books, I ne wist what work to begin and put forth after the said works to-fore made. And forasmuch as idleness is so much blamed, as saith Saint Bernard, the mellifluous doctor, that she is mother of lies and step-dame of virtues, and it is she that overthroweth strong men into sin, quencheth virtue, nourisheth pride, and maketh the way ready to go to hell; and John Cassiodorus saith that the thought of him that is idle thinketh on none other thing but on licorous meats and viands for his belly; and the holy Saint Bernard aforesaid saith in an epistle, when the time shall come that it shall behove us to render and give accounts of our idle time, what reason may we render or what answer shall we give when in idleness is none excuse; and Prosper saith that whosoever liveth in idleness liveth in manner of a dumb beast. And because I have seen the authorities that blame and despise so much idleness, and also know well that it is one of the capital and deadly sins much hateful unto God, therefore I have concluded and firmly purposed in myself no more to be idle, but will apply myself to labour and such occupation as I have been accustomed to do. And forasmuch as Saint Austin aforesaid saith upon a psalm that good work ought not to be done for fear of pain, but for the love of righteousness, and that it be of very and sovereign franchise, and because me-seemeth to be a sovereign weal to incite and exhort men and women to keep them from sloth and idleness, and to let to be understood to such people as be not lettered the nativities, the lives, the passions, the miracles, and the death of the holy saints, and also some other notorious deeds and acts of times past, I have submised myself to translate into English the legend of Saints, which is called Legenda Aurea in Latin, that is to say, the Golden Legend; for in like wise as gold is most noble above all other metals, in like wise is this legend holden most noble above all other works. Against me here might some persons say that this legend hath been translated before, and truth it is; but forasmuch as I had by me a legend in French, another in Latin, and the third in English, which varied in many and divers places, and also many histories were comprised in the two other books which were not in the English book; and therefore I have written one out of the said three books, which I have ordered otherwise than the said English legend is, which was so to-fore made, beseeching all them that shall see or hear it read to pardon me where I have erred or made fault, which, if any be, is of ignorance and against my will; and submit it wholly of such as can and may, to correct it, humbly beseeching them so to do, and in so doing they shall deserve a singular laud and merit; and I shall pray for them unto Almighty God that He of His benign grace reward them, etc., and that it profit to all them that shall read or hear it read, and may increase in them virtue, and expel vice and sin, that by the example of the holy saints amend their living here in this short life, that by their merits they and I may come to everlasting life and bliss in Heaven. Amen.



Caton (1483).

Prologue.

Here beginneth the prologue or proem of the book called Caton, which book hath been translated into English by Master Benet Burgh, late Archdeacon of Colchester, and high canon of St. Stephen's at Westminster, which ful craftily hath made it in ballad royal for the erudition of my lord Bousher, son and heir at that time to my lord the Earl of Essex. And because of late came to my hand a book of the said Cato in French, which rehearseth many a fair learning and notable examples, I have translated it out of French into English, as all along hereafter shall appear, which I present unto the city of London.

Unto the noble, ancient, and renowned city, the city of London, in England, I, William Caxton, citizen and conjury of the same, and of the fraternity and fellowship of the mercery, owe of right my service and good will, and of very duty am bounden naturally to assist, aid, and counsel, as far forth as I can to my power, as to my mother of whom I have received my nurture and living, and shall pray for the good prosperity and policy of the same during my life. For, as me-seemeth, it is of great need, because I have known it in my young age much more wealthy, prosperous, and richer, than it is at this day. And the cause is that there is almost none that intendeth to the common weal, but only every man for his singular profit. Oh! when I remember the noble Romans, that for the common weal of the city of Rome they spent not only their moveable goods but they put their bodies and lives in jeopardy and to the death, as by many a noble example we may see in the acts of Romans, as of the two noble Scipios, African and Asian, Actilius, and many others. And among all others the noble Cato, author and maker of this book, which he hath left for to remain ever to all the people for to learn in it and to know how every man ought to rule and govern him in this life, as well for the life temporal as for the life spiritual. And as in my judgement it is the best book for to be taught to young children in school, and also to people of every age, it is full convenient if it be well understood. And because I see that the children that be born within the said city increase, and profit not like their fathers and elders, but for the most part after that they be come to their perfect years of discretion and ripeness of age, how well that their fathers have left to them great quantity of goods yet scarcely among ten two thrive, [whereas] I have seen and known in other lands in divers cities that of one name and lineage successively have endured prosperously many heirs, yea, a five or six hundred years, and some a thousand; and in this noble city of London it can unneth continue unto the third heir or scarcely to the second,—O blessed Lord, when I remember this I am all abashed; I cannot judge the cause, but fairer ne wiser ne better spoken children in their youth be nowhere than there be in London, but at their full ripening there is no kernel ne good corn found, but chaff for the most part. I wot well there be many noble and wise, and prove well and be better and richer than ever were their fathers. And to the end that many might come to honour and worship, I intend to translate this said book of Cato, in which I doubt not, and if they will read it and understand they shall much the better con rule themselves thereby; for among all other books this is a singular book, and may well be called the regiment or governance of the body and soul.

There was a noble clerk named Pogius of Florence, and was secretary to Pope Eugene and also to Pope Nicholas, which had in the city of Florence a noble and well-stuffed library which all noble strangers coming to Florence desired to see; and therein they found many noble and rare books. And when they had asked of him which was the best book of them all, and that he reputed for best, he said that he held Cato glosed for the best book of his library. Then since that he that was so noble a clerk held this book for the best, doubtless it must follow that this is a noble book and a virtuous, and such one that a man may eschew all vices and ensue virtue. Then to the end that this said book may profit unto the hearers of it, I beseech Almighty God that I may achieve and accomplish it unto his laud and glory, and to the erudition and learning of them that be ignorant, that they may thereby profit and be the better. And I require and beseech all such that find fault or error, that of their charity they correct and amend it, and I shall heartily pray for them to Almighty God, that he reward them.



Aesop. (1483).

Epilogue.

Now then I will finish all these fables with this tale that followeth, which a worshipful priest and a parson told me lately. He said that there were dwelling in Oxford two priests, both masters of art, of whom that one was quick and could put himself forth, and that other was a good simple priest. And so it happened that the master that was pert and quick, was anon promoted to a benefice or twain, and after to prebends and for to be a dean of a great prince's chapel, supposing and weening that his fellow the simple priest should never have been promoted, but be alway an Annual, or at the most a parish priest. So after long time that this worshipful man, this dean, came riding into a good parish with a ten or twelve horses, like a prelate, and came into the church of the said parish, and found there this good simple man sometime his fellow, which came and welcomed him lowly; and that other bad him "good morrow, master John," and took him slightly by the hand, and asked him where he dwelt. And the good man said, "In this parish." "How," said he, "are ye here a soul priest or a parish priest?" "Nay, sir," said he, "for lack of a better, though I be not able ne worthy, I am parson and curate of this parish." And then that other availed his bonnet and said, "Master parson, I pray you to be not displeased; I had supposed ye had not been beneficed; but master," said he, "I pray you what is this benefice worth to you a year?" "Forsooth," said the good simple man, "I wot never, for I make never accounts thereof how well I have had it four or five years." "And know ye not," said he, "what it is worth? it should seem a good benefice." "No, forsooth" said he, "but I wot well what it shall be worth to me." "Why" said he, "what shall it be worth?" "Forsooth" said he, "if I do my true diligence in the cure of my parishioners in preaching and teaching, and do my part longing to my cure, I shall have heaven therefore; and if their souls be lost, or any of them by my default, I shall be punished therefore, and hereof am I sure." And with that word the rich dean was abashed, and thought he should do the better and take more heed to his cures and benefices than he had done. This was a good answer of a good priest and an honest. And herewith I finish this book, translated and printed by me, William Caxton, at Westminster in the Abbey, and finished the 26th day of March, the year of our Lord 1484, and the first year of the reign of King Richard the Third.



Chaucer's Canterbury Tales.

Second Edition. (1484).

Proem.

Great thanks, laud, and honour ought to be given unto the clerks, poets, and historiographs that have written many noble books of wisedom of the lives, passions, and miracles of holy saints, of histories of noble and famous acts and faites, and of the chronicles since the beginning of the creation of the world unto this present time, by which we be daily informed and have knowledge of many things of whom we should not have known if they had not left to us their monuments written. Among whom and in especial before all others, we ought to give a singular laud unto that noble and great philosopher Geoffrey Chaucer, the which for his ornate writing in our tongue may well have the name of a laureate poet. For to-fore that he by labour embellished, ornated, and made fair our English, in this realm was had rude speech and incongruous, as yet it appeareth by old books, which at this day ought not to have place ne be compared among, ne to, his beauteous volumes and ornate writings, of whom he made many books and treatises of many a noble history, as well in metre as in rhyme and prose; and them so craftily made that he comprehended his matters in short, quick, and high sentences, eschewing prolixity, casting away the chaff of superfluity, and shewing the picked grain of sentence uttered by crafty and sugared eloquence; of whom among all others of his books I purpose to print, by the grace of God, the book of the tales of Canterbury, in which I find many a noble history of every state and degree; first rehearsing the conditions and the array of each of them as properly as possible is to be said. And after their tales which be of nobleness, wisdom, gentleness, mirth, and also of very holiness and virtue, wherein he finisheth this said book, which book I have diligently overseen and duly examined, to that end it be made according unto his own making. For I find many of the said books which writers have abridged it, and many things left out; and in some place have set certain verses that he never made ne set in his book; of which books so incorrect was one brought to me, 6 years past, which I supposed had been very true and correct; and according to the same I did do imprint a certain number of them, which anon were sold to many and divers gentlemen, of whom one gentleman came to me and said that this book was not according in many place unto the book that Geoffrey Chaucer had made. To whom I answered that I had made it according to my copy, and by me was nothing added ne minished. Then he said he knew a book which his father had and much loved, that was very true and according unto his own first book by him made; and said more, if I would imprint it again he would get me the same book for a copy, howbeit he wist well that his father would not gladly depart from it. To whom I said, in case that he could get me such a book, true and correct, yet I would once endeavour me to imprint it again for to satisfy the author, whereas before by ignorance I erred in hurting and defaming his book in divers places, in setting in some things that he never said ne made, and leaving out many things that he made which be requisite to be set in it. And thus we fell at accord, and he full gently got of his father the said book and delivered it to me, by which I have corrected my book, as hereafter, all along by the aid of Almighty God, shall follow; whom I humbly beseech to give me grace and aid to achieve and accomplish to his laud, honour, and glory; and that all ye that shall in this book read or hear, will of your charity among your deeds of mercy remember the soul of the said Geoffrey Chaucer, first author and maker of this book. And also that all we that shall see and read therein may so take and understand the good and virtuous tales, that it may so profit unto the health of our souls that after this short and transitory life we may come to everlasting life in Heaven. Amen.

BY WILLIAM CAXTON.



Malory's King Arthur. (1485).

Prologue.

After that I had accomplished and finished divers histories, as well of contemplation as of other historical and worldly acts of great conquerors and princes, and also certain books of ensamples and doctrine, many noble and divers gentlemen of this realm of England came and demanded me many and oft times wherefore that I have not done made and printed the noble history of the Saint Graal, and of the most renowned Christian King, first and chief of the three best Christian and worthy, Arthur, which ought most to be remembered among us Englishmen before all other Christian Kings. For it is notoyrly known through the universal world that there be nine worthy and the best that ever were; that is to wit three Paynims, three Jews, and three Christian men. As for the Paynims, they were to-fore the Incarnation of Christ, which were named—the first, Hector of Troy, of whom the history is come both in ballad and in prose—the second, Alexander the Great; and the third, Julius Caesar, Emperor of Rome, of whom the histories be well known and had. And as for the three Jews, which also were before the Incarnation of our Lord of whom the first was Duke Joshua, which brought the children of Israel into the land of behest; the second, David, King of Jerusalem; and the third Judas Maccabaeus; of these three the Bible rehearseth all their noble histories and acts. And since the said Incarnation have been three noble Christian men, installed and admitted through the universal world into the number of the nine best and worthy, of whom was first the noble Arthur, whose noble acts I purpose to write in this present book here following. The second was Charlemagne, or Charles the Great, of whom the history is had in many places both in French and English; and the third and last was Godfrey of Boulogne, of whose acts and life I made a book unto the excellent prince and king of noble memory, King Edward the Fourth. The said noble gentlemen instantly required me to print the history of the said noble king and conqueror, King Arthur, and of his knights, with the history of the Saint Graal, and of the death and ending of the said Arthur, affirming that I ought rather to print his acts and noble feats than of Godfrey of Boulogne or any of the other eight, considering that he was a man born within this realm, and king and emperor of the same; and that there be in French divers and many noble volumes of his acts, and also of his knights. To whom I answered that divers men hold opinion that there was no such Arthur, and that all such books as be made of him be but feigned and fables, because that some chronicles make of him no mention, ne remember him nothing, ne of his knights; whereto they answered, and one in special said, that in him that should say or think that there was never such a king called Arthur, might well be aretted great folly and blindness; for he said that there were many evidences of the contrary. First ye may see his sepulchre in the monastery of Glastonbury; and also in 'Polychronicon,' in the fifth book, the sixth chapter, and in the seventh book, the twenty-third chapter, where his body was buried, and after found and translated into the said monastery. Ye shall see also in the history of Boccaccio, in his book 'De casu principum,' part of his noble acts and also of his fall. Also Galfridus in his British book recounteth his life, and in divers places of England many remembrances be yet of him, and shall remain perpetually, and also of his knights. First in the Abbey of Westminster at Saint Edward's shrine remaineth the print of his seal in red wax closed in beryl, in which is written 'Patricius Arthurus, Britanniae Galliae Germaniae Daciae Imperator.' Item, in the castle of Dover ye may see Gawain's skull and Caradoc's mantle; at Winchester the round table; in other places Lancelot's sword, and many other things. Then all these things considered, there can no man reasonably gainsay but here was a king of this land named Arthur; for in all places, Christian and heathen, he is reputed and taken for one of the nine worthy, and the first of the three Christian men. And also he is more spoken of beyond the sea; more books made of his noble acts than there be in England, as well in Dutch, Italian, Spanish, and Greek as in French; and yet of record remain in witness of him in Wales in the town of Camelot the great stones and marvellous works of iron lying under the ground, and royal vaults, which divers now living hath seen. Wherefore it is a marvel why he is no more renowned in his own country, save only it accordeth to the word of God, which saith that no man is accepted for a prophet in his own country. Then all these things aforesaid alleged, I could not well deny but that there was such a noble king named Arthur, and reputed one of the nine worthy, and first and chief of the Christian men; and many noble volumes be made of him and of his noble knights in French, which I have seen and read beyond the sea, which be not had in our maternal tongue, but in Welsh be many, and also in French, and some in English, but nowhere nigh all. Wherefore such as have lately been drawn out briefly into English, I have, after the simple cunning that God hath sent to me, under the favour and correction of all noble lords and gentlemen, emprised to imprint a book of the noble histories of the said King Arthur and of certain of his knights, after a copy unto me delivered, which copy Sir Thomas Mallory did take out of certain books of French and reduced it into English. And I according to my copy have down set it in print, to the intent that noble men may see and learn the noble acts of chivalry, the gentle and virtuous deeds that some knights used in those days, by which they came to honour, and how they that were vicious were punished and oft put to shame and rebuke; humbly beseeching all noble lords and ladies and all other estates, of what estate or degree they be of, that shall see and read in this said book and work, that they take the good and honest acts in their remembrance and to follow the same, wherein they shall find many joyous and pleasant histories and noble and renowned acts of humanity, gentleness, and chivalry. For herein may be seen noble chivalry, courtesy, humanity, friendliness, hardyhood, love, friendship, cowardice, murder, hate, virtue, and sin. Do after the good and leave the evil, and it shall bring you to good fame and renown. And for to pass the time this book shall be pleasant to read in; but for to give faith and believe that all is true that is contained herein, ye be at your liberty. But all is written for our doctrine, and for to beware that we fall not to vice ne sin, but to exercise and follow virtue, by which we may come and attain to good fame and renown in this life, and after this short and transitory life to come unto everlasting bliss in heaven; the which He grant us that reigneth in Heaven, the Blessed Trinity. Amen.

Then to proceed forth in this said book which I direct unto all noble princes, lords and ladies, gentlemen or gentlewomen, that desire to read or hear read of the noble and joyous history of the great conqueror and excellent king, King Arthur, sometime King of this noble realm then called Britain, I, William Caxton, simple person, present this book following, which I have emprised to imprint. And treateth of the noble acts, feats of arms, of chivalry, prowess, hardihood, humanity, love, courtesy, and very gentleness, with many wonderful histories and adventures. And for to understand briefly the contents of this volume, I have divided it into 21 books, and every book chaptered, as hereafter shall by God's grace follow. The first book shall treat how Uther Pendragon begat the noble conqueror, King Arthur, and containeth 28 chapters. The second book treateth of Balyn the noble knight, and containeth 19 chapters. The third book treateth of the marriage of King Arthur to Queen Guinevere, with other matters, and containeth 15 chapters. The fourth book how Merlin was assotted, and of war made to King Arthur, and containeth 29 chapters. The fifth book treateth of the conquest of Lucius the emperor, and containeth 12 chapters. The sixth book treateth of Sir Lancelot and Sir Lionel, and marvellous adventures, and containeth 18 chapters. The seventh book treateth of a noble knight called Sir Gareth, and named by Sir Kay 'Beaumains,' and containeth 36 chapters. The eighth book treateth of the birth of Sir Tristram the noble knight, and of his acts, and containeth 41 chapters. The ninth book treateth of a knight named by Sir Kay, 'Le cote mal taille,' and also of Sir Tristram, and containeth 44 chapters. The tenth book treateth of Sir Tristram, and other marvellous adventures, and containeth 83 chapters. The eleventh book treateth of Sir Lancelot and Sir Galahad, and containeth 14 chapters. The twelfth book treateth of Sir Lancelot and his madness, and containeth 14 chapters. The thirteenth book treateth how Galahad came first to King Arthur's court, and the quest how the Sangreal was begun, and containeth 20 chapters. The fourteenth book treateth of the quest of the Sangreal, and containeth 10 chapters. The fifteenth book treateth of Sir Lancelot, and containeth 6 chapters. The sixteenth book treateth of Sir Boris and Sir Lionel his brother, and containeth 17 chapters. The seventeenth book treateth of the Sangreal, and containeth 23 chapters. The eighteenth book treateth of Sir Lancelot and the Queen, and containeth 25 chapters. The nineteenth book treateth of Queen Guinevere, and Lancelot, and containeth 13 chapters. The twentieth book treateth of the piteous death of Arthur, and containeth 22 chapters. The twenty-first book treateth of his last departing, and how Sir Lancelot came to revenge his death, and containeth 13 chapters. The sum is 21 books, which contain the sum of five hundred and seven chapters, as more plainly shall follow hereafter.



Eneydos (1490).

Prologue.

After divers work made, translated, and achieved, having no work in hand, I sitting in my study whereas lay many divers pamphlets and books, happened that to my hand came a little book in French, which lately was translated out of Latin by some noble clerk of France, which book is named Aeneidos, made in Latin by that noble poet and great clerk, Virgil. Which book I saw over, and read therein how, after the general destruction of the great Troy, Aeneas departed, bearing his old father Anchises upon his shoulders, his little son Iulus on his hand, his wife with much other people following, and how he shipped and departed, with all the history of his adventures that he had ere he came to the achievement of his conquest of Italy, as all along shall be shewed in his present book. In which book I had great pleasure because of the fair and honest terms and words in French; which I never saw before like, ne none so pleasant ne so well ordered; which book as seemed to me should be much requisite to noble men to see, as well for the eloquence as the histories. How well that many hundred years past was the said book of Aeneidos, with other works, made and learned daily in schools, especially in Italy and other places; which history the said Virgil made in metre. And when I had advised me in this said book, I delibered and concluded to translate it into English; and forthwith took a pen and ink and wrote a leaf or twain, which I oversaw again to correct it. And when I saw the fair and strange terms therein, I doubted that it should not please some gentlemen which late blamed me, saying that in my translations I had over curious terms, which could not be understood of common people, and desired me to use old and homely terms in my translations. And fain would I satisfy every man, and so to do took an old book and read therein, and certainly the English was so rude and broad that I could not well understood it. And also my Lord Abbot of Westminster did do show to me lately certain evidences written in old English, for to reduce it into our English now used. And certainly it was written in such wise that it was more like to Dutch than English, I could not reduce ne bring it to be understood. And certainly our language now used varieth far from that which was used and spoken when I was born. For we Englishmen be born under the domination of the moon, which is never steadfast but ever wavering, waxing one season and waneth and decreaseth another season. And that common English that is spoken in one shire varieth from another, insomuch that in my days happened that certain merchants were in a ship in Thames for to have sailed over the sea into Zealand, and for lack of wind they tarried at Foreland, and went to land for to refresh them. And one of them named Sheffield, a mercer, came into a house and asked for meat, and especially he asked after eggs; and the goodwife answered that she could speak no French, and the merchant was angry, for he also could speak no French, but would have had eggs, and she understood him not. And then at last another said, that he would have "eyren"; then the goodwife said that she understood him well. Lo, what should a man in these days now write, eggs or eyren? Certainly it is hard to please every man because of diversity and change of language. For in these days every man that is in any reputation in his country will utter his communication and matters in such manners and terms that few men shall understand them. And some honest and great clerks have been with me and desired me to write the most curious terms that I could find; and thus between plain, rude and curious I stand abashed. But in my judgment the common terms that be daily used be lighter to be understood than the old and ancient English. And forasmuch as this present book is not for a rude uplandish man to labour therein ne read it, but only for a clerk and a noble gentleman that feeleth and understandeth in feats of arms, in love and in noble chivalry. Therefore in a mean between both I have reduced and translated this said book into our English, not over-rude ne curious; but in such terms as shall be understood, by God's grace, according to my copy. And if any man will intermit in reading of it, and findeth such terms that he cannot understand, let him go read and learn Virgil or the pistles of Ovid, and there he shall see and understand lightly all, if he have a good reader and informer. For this book is not for every rude and uncunning man to see, but to clerks and very gentlemen that understand gentleness and science. Then I pray all them that shall read in this little treatise to hold me for excused for the translating of it, for I acknowledge myself ignorant of cunning to emprise on me so high and noble a work. But I pray Master John Skelton, late created poet laureate in the University of Oxenford, to oversee and correct this said book, and to address and expound, wherever shall be found fault, to them that shall require it.

For him I know for sufficient to expound and English every difficulty that is therein; for he hath lately translated the Epistles of Tully, and the book of Diodorus Siculus, and divers other works out of Latin into English, not in rude and old language, but in polished and ornate terms craftily, as he that hath read Virgil, Ovid, Tully, and all the other noble poets and orators to me unknown. And also he hath read the nine Muses, and understands their musical sciences, and to whom of them each science is appropred. I suppose he hath drunken of Helicon's well. Then I pray him and such others to correct, add, or minish whereas he or they shall find fault; for I have but followed my copy in French as nigh as to me is possible. And if any word be said therein well, I am glad; and if otherwise, I submit my said book to their correction. Which book I present unto the high born, my to-coming natural and sovereign lord Arthur, by the grace of God Prince of Wales, Duke of Cornwall and Earl of Chester, first-begotten son and heir unto our most dread natural and sovereign lord and most Christian King, Henry the VII., by the grace of God King of England and of France, and lord of Ireland; beseeching his noble Grace to receive it in thank of me his most humble subject and servant. And I shall pray unto Almighty God for his prosperous increasing in virtue, wisedom, and humanity, that he may be equal with the most renowned of all his noble progenitors; and so to live in this present life that after this transitory life he and we all may come to everlasting life in Heaven. Amen.



A Miracle Play of the Nativity.

[The Pageant of the Shearmen and Tailors, from the Coventry Corpus Christi Plays.]



A Miracle Play of the Nativity.

[The Pageant of the Shearmen and Tailors, from the Coventry Corpus Christi Plays.]

Written before 1500.

ISAYE. The Sovereign that seeth every secret, He save you all and make you perfect and strong, And give us grace with His mercy for to meet! For now in great misery mankind is bound; The serpent hath given us so mortal a wound That no creature is able us for to release Till the right Unction of Judah doth cease.

Then shall much mirth and joy increase, And the right root in Israel spring, That shall bring forth the grain of holiness; And out of danger He shall us bring Into that region where He is King Which above all other far doth abound, And that cruel Satan he shall confound.

Wherefore I come here upon this ground To comfort every creature of birth; For I, Isaye the prophet, hath found Many sweet matters whereof we may make mirth On this same wise; For, though that Adam he deemed to death With all his childer, as Abel and Seth, Yet Ecce virgo concipiet,— Lo where a remedy shall rise.

Behold, a maid shall conceive a child And get us more grace than ever men had, And her maidenhood nothing defiled. She is deputed to bear the Son, Almighty God. Lo! sovereignties, now may you be glad. For of this maiden all we may be fain; For Adam, that now lies in sorrows full sad, Her glorious birth shall redeem him again From bondage and thrall. Now be merry every mon, For this deed briefly in Israel shall be done, And before the Father in throne, That shall glad us all.

More of this matter fain would I move, But longer time I have not here for to dwell. That Lord that is merciful his mercy so in us may prove For to save our souls from the darkness of hell; And to His bliss He us bring As He is Both Lord and King And shall be everlasting In secula seculorum, Amen. [Exit ISAIAH; enter GABRIEL to MARY.]

GABRIEL. Hail, Mary, full of grace! Our Lord God is with thee; Above all women that ever was, Lady, blessed mote thou be!

MARY. Almighty Father and King of bliss, From all disease thou save me now! For inwardly my spirits troubled is, That I am amazed and know not how.

GABRIEL. Dread thee nothing, maiden, of this; From heaven above hither am I sent Of embassage from that King of bliss Unto thee, Lady and Virgin reverent! Saluting thee here as most excellent, Whose virtue above all other doth abound. Wherefore in thee grace shall be found; For thou shalt conceive upon this ground The Second Person of God in throne; He will be born of thee alone; Without sin thou shalt him see. Thy grace and thy goodness will never be gone, But ever to live in virginity.

MARY. I marvel sore how that may be. Man's company knew I never yet, Nor never to do, cast I me, While that our Lord sendeth me my wit.

GABRIEL. The Holy Ghost in thee shall light, And shadow thy soul so with virtue From the Father that is on height. These words, turtle, they be full true.

This child that of thee shall be born Is the Second Person in Trinity; He shall save that was forlorn, And the fiend's power destroy shall He.

These words, Lady, full true they been, And further, Lady, here in thine own lineage Behold Elizabeth, thy cousin clean, The which was barren and past all age,

And now with child she hath been Six months and more, as shall be seen; Wherefore, discomfort thee not, Mary! For to God impossible nothing may be.

MARY. Now, and it be that Lord's will Of my body to be born and for to be, His high pleasures for to fulfil As his own handmaid I submit me.

GABRIEL. Now blessed be the time set That thou wast born in thy degree! For now is the knot surely knit, And God conceived in Trinity.

Now farewell, Lady of mightes most! Unto the Godhead I thee beteach. MARY. That Lord thee guide in every coast, And lowly He lead me and be my leech! Here the angel departeth, and Joseph cometh in and saith:

JOSEPH. Mary, my wife so dear, How do ye, dame, and what cheer Is with you this tide? MARY. Truly, husband, I am here Our Lord's will for to abide.

JOSEPH. What! I trow that we be all shent! Say, woman; who hath been here sith I went, To rage with thee? MARY. Sir, here was neither man nor man's even, But only the sond of our Lord God in heaven. JOSEPH. Say not so, woman; for shame, let be!

Ye be with child so wonders great, Ye need no more thereof to treat, Against all right. Forsooth, this child, dame, is not mine. Alas, that ever with mine eyne I should see this sight!

Tell me, woman; whose is this child? MARY. None but yours, husband so mild, And that shall be seen, [i-wis]. JOSEPH. But mine? alas! alas! why say ye so? Well-away! woman, now may I go, Beguiled, as many another is.

MARY. Nay, truly, sir, ye be not beguiled, Nor yet with spot of sin I am not defiled; Trust it well, husband. JOSEPH. Husband, in faith! and that a-cold! Ah! well-away, Joseph, as thou art old! Like a fool now may I stand And truss.

But, in faith, Mary, thou art in sin; So much as I have cherished thee, dame, and all thy kin, Behind my back to serve me thus!

All old men, example take by me,— How I am beguiled here may you see!— To wed so young a child. Now farewell, Mary, I leave thee here alone,— [Woe] worth thee, dame, and thy works each one!— For I will no more be beguiled For friend nor foe. Now of this deed I am so dull, And of my life I am so full, No further may I go. [Lies down to sleep; to him enters an Angel.]

FIRST ANGEL. Arise up, Joseph, and go home again Unto Mary, thy wife, that is so free. To comfort her look that thou be fain, For, Joseph, a clean maiden is she: She hath conceived without any train The Second Person in Trinity; Jesu shall be his name, certain, And all this world save shall He; Be not aghast. JOSEPH. Now, Lord, I thank thee with heart full sad, For of these tidings I am so glad That all my care away is cast; Wherefore to Mary I will in haste. [Returns to MARY.]

Ah! Mary, Mary, I kneel full low; Forgive me, sweet wife, here in this land! Mercy, Mary! for now I know Of your good governance and how it doth stand.

Though that I did thee mis-name, Mercy Mary! while I live, Will I never sweet wife thee grieve In earnest nor in game.

MARY. Now, that Lord in Heaven, sir, He you forgive! And I do forgive you in His name For evermore. JOSEPH. Now truly, sweet wife, to you I say the same.

But now to Bethlehem must I wind, And show myself, so full of care; And I to leave you, thus great, behind,— God wot, the while, dame, how you should fare.

MARY. Nay, hardily, husband, dread ye nothing; For I will walk with you on the way. I trust in God, Almighty King, To speed right well in our journey.

JOSEPH. Now, I thank you, Mary, of your goodness, That ye my words will not blame; And sith that to Bethlehem we shall us dress, Go we together in God's holy name. [They set out and travel awhile.]

Now to Bethlehem have we leagues three; The day is nigh spent, it draweth toward night; Fain at your ease, dame, I would that ye should be, For you groan all wearily, it seemeth in my sight.

MARY. God have mercy, Joseph, my spouse so dear; All prophets hereto doth bear witness, The weary time now draweth near That my child will be born, which is King of bliss.

Unto some place, Joseph, hendly me lead, That I might rest me with grace in this tide. The light of the Father over us both spread, And the grace of my Son with us here abide!

JOSEPH. Lo! blessed Mary, here shall ye lend, Chief chosen of our Lord and cleanest in degree; And I, for help to town will I wend. Is not this the best, dame? what say ye?

MARY. God have mercy, Joseph, my husband so meek! And heartily I pray you, go now from me. JOSEPH. That shall be done in haste, Mary so sweet! The comfort of the Holy Ghost leave I with thee.

Now to Bethlehem straight will I wend To get some help for Mary so free. Some help of women God may me send, That Mary, full of grace, pleased may be. [In another part of the place a shepherd begins to speak.]

FIRST PASTOR. Now God, that art in Trinity, Thou save my fellows and me! For I know not where my sheep nor they be, This night it is so cold. Now is it nigh the midst of the night; These weathers are dark and dim of light, That of them can I have no sight, Standing here on this wold.

But now to make their heartes light, Now will I full right Stand upon this lo, And to them cry with all my might,— Full well my voice they know: What ho! fellows! ho! ho! ho! [Two other shepherds appear (in the street).]

SECOND PASTOR. Hark, Sim, hark! I hear our brother on the lo. This is his voice, right well I know; Therefore toward him let us go, And follow his voice aright. See, Sim, see, where he doth stand! I am right glad we have him fand! Brother where hast thou been so lang, And it is so cold this night?

FIRST PASTOR. Eh! friends, there came a pirie of wind with a mist suddenly, That forth of my ways went I And great heaviness then made I! And was full sore afright. Then forth to go wist I not whither, But travelled on this lo hither and thither; I was so weary of this cold weather That near past was my might.

THIRD PASTOR. Brethren now we be past that fright, And it is far within the night, Full soon will spring the daylight, It draweth full near the tide. Here awhile let us rest, And repast ourselves of the best; Till that the sun rise in the east Let us all here abide.

There the shepherds draws forth their meat and doth eat and drink and as they drink, they find the star and say thus:

THIRD PASTOR. Brethren, look up and behold! What thing is yonder that shineth so bright? As long as ever I have watched my fold, Yet saw I never such a sight In field. Aha! now is come the time that old fathers hath told, That in the winter's night so cold, A child of maiden born be He would In whom all prophecies shall be fulfilled.

FIRST PASTOR. Truth it is without nay, So said the prophet Isaye, That a child should be born of a maid so bright In winter nigh the shortest day, Or else in the midst of the night.

SECOND PASTOR. Loved be God, most of might, That our grace is to see that sight; Pray we to Him as it is right, If that His will it be, That we may have knowledge of this signification And why it appeareth on this fashion; And ever to Him let us give laudation, In earth while that we be. There the Angels sing "Gloria in excelsis Deo."

THIRD PASTOR. Hark! They sing above in the clouds clear! Heard I never of so merry a quere. Now, gentle brethren, draw we near To hear their harmony.

FIRST PASTOR.—Brother, mirth and solace is come us among; For by the sweetness of their song, God's Son is come, whom we have looked for long, As signifieth this star that we do see. SECOND PASTOR. "Glory, gloria in excelsis," that was their song; How say ye, fellows, said they not thus? FIRST PASTOR. That is well said; now go we hence To worship that child of high magnificence, And that we may sing in His presence "Et in terra pax hominibus." There the shepherds sings "As I out rode," and Joseph saith:

JOSEPH. Now, Lord, this noise that I do hear, With this great solemnity, Greatly amended hath my cheer; I trust high news shortly will be. There the Angels sing "Gloria in excelsis" again.

MARY. Ah! Joseph, husband, come hither anon; My child is born that is King of bliss. JOSEPH. Now welcome to me, the maker of mon, With all the homage that I con; Thy sweet mouth here will I kiss. MARY. Ah! Joseph, husband, my child waxeth cold, And we have no fire to warm him with. JOSEPH. Now in mine arms I shall him fold, King of all kings by field and by frith; He might have had better, and Himself would, Than the breathing of these beasts to warm him with.

MARY. Now, Joseph, my husband, fetch hither my child, The Maker of man, and high King of bliss. JOSEPH. That shall be done anon, Mary so mild, For the breathing of these beasts hath warmed [Him] well, i-wis. [Angels appear to the shepherds.]

FIRST ANGEL. Herd-men hend, Dread ye nothing Of this star that ye do see; For this same morn God's Son is born In Bethlehem of a maiden free.

SECOND ANGEL. Hie you thither in haste; It is His will ye shall Him see Lying in a crib of poor repast, Yet of David's line come is He. [The Shepherds approach and worship the Babe.]

FIRST PASTOR. Hail, maid, mother, and wife so mild! As the angel said, so have we fand. I have nothing to present with thy child But my pipe; hold, hold, take it in thy hand; Wherein much pleasure that I have fand; And now, to honour thy glorious birth, Thou shalt it have to make thee mirth.

SECOND PASTOR. Now, hail be thou, child, and thy dame! For in a poor lodging here art thou laid, So the angel said and told us thy name; Hold, take thou here my hat on thy head! And now of one thing thou art well sped, For weather thou hast no need to complain, For wind, ne sun, hail, snow and rain.

THIRD PASTOR. Hail be thou, Lord over water and lands! For thy coming all we may make mirth. Have here my mittens to put on thy hands, Other treasure have I none to present thee with.

MARY. Now, herdmen hend, For your coming, To my child shall I pray, As He is heaven King, To grant you His blessing, And to His bliss that ye may wend At your last day.

There the shepherds singeth again and goth forth of the place, and the two prophets cometh in and saith thus:

FIRST PROPHET. Novels, novels, Of wonderful marvels Very high and diffuse unto the hearing! As Scripture tells, These strange novels To you I bring.

SECOND PROPHET. Now heartily, sir, I desire to know, If it would please you for to show Of what manner a thing. FIRST PROPHET. Very mystical unto your hearing,— Of the nativity of a King.

SECOND PROPHET. Of a King? Whence should he come? FIRST PROPHET. From that region royal and mighty mansion, The Seed celestial and heavenly wisdom, The Second Person and God's own Son, For our sake now is man become.

This goodly sphere Descended here Into a Virgin clear, She undefiled.

* * * * *

By whose work obscure Our frail nature Is now beguiled. Second Prophet. Why, hath she a child?

FIRST PROPHET. Eh! trust it well; And never-the-less Yet is she a maiden even as she was, And her Son the King of Israel.

SECOND PROPHET. A wonderful marvel How that may be, And far doth excell All our capacity: How that the Trinity, Of so high regality, Should joined be Unto our mortality!

FIRST PROPHET. Of his own great mercy, As ye shall see the exposition, Through whose humanity All Adam's progeny Redeemed shall be out of perdition.

Sith man did offend, Who should amend But the said man, and none other? For the which cause He Incarnate would be And live in misery as man's own brother.

SECOND PROPHET. Sir, unto the Deity, I believe perfectly, Impossible to be there is nothing; Howbeit this wark Unto me is dark In the operation or working. FIRST PROPHET. What more reprief Is unto belief Than to be doubting?

SECOND PROPHET. Yet doubts oft-times hath derivation. FIRST PROPHET. That is by the means of communication Of truths to have a due probation By the same doubts reasoning. SECOND PROPHET. Then to you this one thing: Of what noble and high lineage is she That might this veritable prince's mother be?

FIRST PROPHET. Undoubted she is come of high parage, Of the house of David and Solomon the sage; And one of the same line joined to her by marriage; Of whose tribe We do subscribe This child's lineage.

SECOND PROPHET. And why in that wise? FIRST PROPHET. For it was the guise To count the parent on the man's line, And not on the feminine, Amongst us here in Israel.

SECOND PROPHET. Yet can I not espy by no wise How this child born should be without nature's prejudice. FIRST PROPHET. Nay, no prejudice unto nature, I dare well say; For the King of nature may Have all at His own will. Did not the power of God Make Aaron's rod Bear fruit in one day?

SECOND PROPHET. Truth it is indeed. FIRST PROPHET. Then look you and read. SECOND PROPHET. Ah! I perceive the seed Whereupon that you spake. It was for our need That He frail nature did take, And His blood He should shed Amends for to make For our transgression; As it is said in prophecy That of the line of Judee Should spring a right Messee By whom all we Shall have redemption.

FIRST PROPHET. Sir, now is the time come, And the date thereof run, Of His nativity. SECOND PROPHET. Yet I beseech you heartily That ye would show me how That this strange novelty Were brought unto you.

FIRST PROPHET. This other night so cold, Hereby upon a wold, Shepherds watching their fold, In the night so far To them appeared a star, And ever it drew them nar; Which star they did behold Brighter, they say, in fold, Than the sun so clear In his midday sphere, And they these tidings told.

SECOND PROPHET. What, secretly? FIRST PROPHET. Nay, nay, hardily; They made thereof no counsel; For they sang as loud As ever they could, Praising the King of Israel.

SECOND PROPHET. Yet do I marvel In what pile or castle These herdmen did Him see.

FIRST PROPHET. Neither in halls nor yet in bowers Born would He not be, Neither in castles nor yet in towers That seemly were to see;

But at His Father's will, The prophecy to fulfil, Betwixt an ox and an ass Jesu, this King, born he was. Heaven He bring us till!

SECOND PROPHET. Sir, ah! but when these shepherds had seen him there, Into what place did they repair? FIRST PROPHET. Forth they went and glad they were, Going they did sing; With mirth and solace they made good cheer For joy of that new tiding;

And after, as I heard them tell, He rewarded them full well: He grant them heaven therein to dwell; In are they gone with joy and mirth, And their song it is "Noel."

There the prophets goeth forth and HEROD cometh in, and the messenger.

NUNTIUS. Faites paix, dominies, barons de grande renom! Paix, seigneurs, chevaliers de noble puissance! Paix, gentils hommes, compagnons petits et grands! Je vous command de garder, trestous, silence! Paix, tant que votre noble Roi seit ici present! Que nulle personne ici non fasse point de difference, N' ici harde de frapper; mais gardez toute patience,— Mais gardez [a] votre seigneur toute reverence; Car il est votre Roi tout puissant. Au nom de lui, paix tous! je vous command, Et le roi Herod le grand-diable vous emporte!

HEROD. Qui statis in Jude et Rex Israel, And the mightiest conqueror that ever walked on ground; For I am even he that made both heaven and hell, And of my mighty power holdeth up this world round. Magog and Madroke, both them did I confound, And with this bright brand their bones I brake asunder, That all the wide world on those raps did wonder.

I am the cause of this great light and thunder; It is through my fury that they such noise doth make. My fearful countenance the clouds so doth encumber That off-times for dread thereof the very earth doth quake. Look, when I with malice this bright brand doth shake, All the whole world from the north to the south I may them destroy with one word of my mouth!

To recount unto you mine innumerable substance, That were too much for any tongue to tell; For all the whole Orient is under mine obedience, And prince am I of Purgatory and chief captain of hell; And those tyrannous traitors by force may I compel, Mine enemies to vanquish and even to dust them drive, And with a twinkle of mine eye not one to be left alive.

Behold my countenance and my colour, Brighter than the sun in the midst of the day. Where can you have a more greater succour Than to behold my person that is so gay? My falcon and my fashion, with my gorgeous array— He that had the grace alway thereon to think, Live he might alway without either meat or drink.

And this my triumphant fame most highliest doth abound Throughout this world in all regions abroad, Resembling the favour of that most mighty Mahound; From Jupiter by descent and cousin to the great God, And named the most renowned King Herod, Which that all princes hath under subjection, And all their whole power under my protection.

And therefore, my herald, here, called Calchas, Warn thou every port that no ships arrive, Nor also alien stranger through my realm pass, But they for their truage do pay marks five. Now speed thee forth hastily, For they that will the contrary, Upon a gallows hanged shall be, And, by Mahound, of me they get no grace.

NUNTIUS. Now, lord and master, in all the hast Thy worthy will it shall be wrought, And thy royal countries shall be past. In as short time as can be throught.

HEROD. Now shall our regions throughout be sought In every place both east and west; If any caitiffs to me be brought, It shall be nothing for their best. And the while that I do rest, Trumpets, viols, and other harmony Shall bless the waking of my majesty. Here HEROD goeth away and the three kings speaketh in the street.

FIRST REX. Now blessed be God of his sweet sond, For yonder a fair bright star I do see! Now is he comen us among, As the prophet said that it should be.

A said there should a babe be born, Coming of the root of Jesse, To save mankind that was forlorn; And truly comen now is He.

Reverence and worship to Him will I do, As God and man, that all made of nought. All the prophets accorded and said even so, That with his precious blood mankind should be bought.

He grant me grace, By yonder star that I see, And into that place Bring me, That I may Him worship with humility And see His glorious face.

SECOND REX. Out of my way I deem that I am, For tokens of this country can I none see; Now God, that on earth madest man, Send me some knowledge where that I be!

Yonder, me-thinks, a fair bright star I see, The which betokeneth the birth of a child That hither is come to make man free; He born of a maid, and she nothing defiled.

To worship that child is mine intent; Forth now will I take my way. I trust some company God hath me sent, For yonder I see a king labour on the way;

Toward him now will I ride. Hark! comely King, I you pray, Into what coast will ye this tide Or whither lies your journey?

FIRST REX. To seek a child is mine intent, Of whom the prophetes hath meant; The time is come, now is he sent, By yonder star here may [I] see. SECOND REX.—Sir, I pray you, with your license, To ride with you unto His presence; To Him will I offer frankincense, For the Head of all Holy Church shall He be.

THIRD REX. I ride wandering in wayes wide, Over mountains and dales; I wot not where I am. Now, King of all Kings, send me such guide That I might have knowledge of this country's name.

Ah! yonder I see a sight, by seeming all afar, The which betokens some news, as I trow; As, me-think, a child pearing in a star. I trust He be come that shall defend us from woe.

Two Kings yonder I see, And to them will I ride For to have their company; I trust they will me abide. Hail comely Kings and gent! Good sirs, I pray you, whither are ye meant?

FIRST REX. To seek a child is our intent, Which betokens yonder star, as ye may see. SECOND REX. To Him I purpose this present. THIRD REX. Sirs, I pray you, and that right humbly, With you that I may ride in company. To Almighty God now pray we That His precious person we may see.

Here HEROD cometh in again and the messenger saith:

NUNTIUS.—Hail, lord most of might! Thy commandement is right; Into thy land is come this night Three kings, and with them a great company. HEROD. What make those kings in this country? NUNTIUS. To seek a king and a child, they say. HEROD. Of what age should he be? NUNTIUS. Scant twelve days old fully.

HEROD. And was he so late born? NUNTIUS. Eh, sir, so they showed me, this same day in the morn. HEROD. Now, in pain of death bring them me beforn.

And therefore, herald, now hie thee in haste, In all speed that thou were dight, Or that those kings the country be past; Look thou bring them all three before my sight.

And in Jerusalem inquire more of that child; But I warn thee that thy words be mild, For there must thou heed and craft wield How to fordo his power, and those three kings shall be beguiled.

NUNTIUS. Lord, I am ready at your bidding, To serve thee as my lord and king; For joy thereof, lo, how I spring With light heart and fresh gambolling, Aloft here on this mould!

HEROD. Then speed thee forth hastily, And look that thou bear thee evenly; And also, I pray thee heartily, That thou do commend me Both to young and old. [The Messenger goes to the Kings.]

NUNTIUS. Hail, sir kings, in your degree! Herod, king of these countries wide, Desireth to speak with you all three, And for your coming he doth abide.

FIRST REX. Sir, at his will we be right bain. Hie us, brethren, unto that lord's place; To speak with him we would be fain; That child that we seek, He grant us of His grace! [They go to HEROD.]

NUNTIUS. Hail, lord without peer! These three kings here have we brought. HEROD. Now welcome, sir kings, all in-fere! But of my bright blee, sirs, abash ye not!

Sir kings, as I understand, A star hath guided you into my land, Wherein great hearting ye have found By reason of her beams bright.

Wherefore I pray you heartily The very truth that ye would certify, How long it is surely Since of that star you had first sight.

FIRST REX. Sir king, the very truth to say, And for to show you as it is best, This same is even the twelfth day Sith it appeared to us to be west.

HEROD. Brethren, then is there no more to say, But with heart and will keep ye your journey, And come home by me this same way, Of your news that I might know.

You shall triumph in this country, And with great concord banquet with me, And that child myself then will I see, And honour him also.

SECOND REX. Sir, your commandment we will fulfil, And humbly obey ourself theretill. He that wieldeth all things at will The ready way us teach, Sir King, that we may pass your land in peace! HEROD. Yes, and walk softly even at your own ease.

Your passport for a hundred days Here shall you have of clear command, Our realm to labour any ways Here shall you have by special grant.

THIRD REX. Now farewell, king of high degree! Humbly of you our leave we take. HEROD. Then adieu, sir kings all three! And while I live be bold of me. There is nothing in this country But for your own ye shall it take. [Exeunt the Three Kings.]

Now these three kings are gone on their way; Unwisely and unwittily have they all wrought. When they come again they shall die that same day, And thus these vile wretches to death they shall be brought. Such is my liking. He that against my laws will hold, Be he king or kaiser never so bold, I shall them cast into cares cold, And to death I shall them bring. There Herod goeth his ways and the three kings come in again.

FIRST REX. O blessed God, much is thy might! Where is this star that gave us light?

SECOND REX. Now kneel we down here in this presence, Beseeching that Lord of high magnificence That we may see his high excellence, If that his sweet will be.

THIRD REX. Yonder, brother, I see the star, Whereby I know He is not far; Therefore, lords, go we nar Into this poor place. There the Three Kings goes in to the jesen, to MARY and her Child.

FIRST REX. Hail, Lord, that all this world hath wrought! Hail, God and man together in-fere! For thou hast made all thing of nought, Albeit that Thou liest poorly here. A cupfull [of] gold here have I thee brought, In tokening Thou art without peer.

SECOND REX. Hail be Thou, Lord of high magnificence! In tokening of priesthood and dignity of office, To Thee I offer a cupfull of incense, For it behoveth thee to have such sacrifice.