A Short Sketch of his Life and History by Frederick J. Furnivall, M.A.\nThe Project Gutenberg EBook of Arthur, Copied And Edited From The Marquis of Bath's MS\nTRANSCRIBER'S NOTE: This text contains the character yogh (ȝ and Ȝ).\nTypically, it will display as a ? or a box if your browser's font does not support it. One suggested font that seems to support the characters (and is free for use) is the Caslon Roman font. This is available from the font creator's website (http://bibliofile.mc.duke.edu/gww/fonts/Caslon/Caslon.html).\nby Trübner & Co., 60, Paternoster Row.\nAs one of the chief objects of the Early English Text Society is to print every Early English Text relating to Arthur, the Committee have decided that this short sketch of the British hero's life shall form one of the first issue of the Society's publications. The six hundred and forty-two English lines here printed occur in an incomplete Latin Chronicle of the Kings of Britain, bound up with many other valuable pieces in a MS. belonging to the Marquis of Bath. The old chronicler has dealt with Uther Pendragon, and Brounsteele (Excalibur), and is narrating Arthur's deeds, when, as if feeling that Latin prose was no fit vehicle for telling of Arthur, king of men, he breaks out into English verse,\n"Herkeneþ, þat loueþ honour,\nOf kyng Arthour & hys labour."\nThe story he tells is an abstract, with omissions, of the earlier version of Geoffry of Monmouth, before the love of Guinevere for Lancelot was introduced by the French-writing English romancers of the Lionheart's time (so far as I know), into the Arthur tales. The fact of Mordred's being Arthur's son, begotten by him on his sister, King Lot's wife, is also omitted; so that the story is just that of a British king founding the Round Table, conquering Scotland, Ireland, Gothland, and divers parts of France, killing a giant from Spain, [pg vi] beating Lucius the Emperor of Rome, and returning home to lose his own life, after the battle in which the traitor whom he had trusted, and who has seized his queen and his land, was slain.\n"He that will more look,\nRead on the French book,"\nsays our verse-writer: and to that the modern reader must still be referred, or to the translations of parts of it, which we hope to print or reprint, and that most pleasantly jumbled abstract of its parts by Sir Thomas Maleor, Knight, which has long been the delight of many a reader,—though despised by the stern old Ascham, whose Scholemaster was to turn it out of the land.—There the glory of the Holy Grail will be revealed to him; there the Knight of God made known; there the only true lovers in the world will tell their loves and kiss their kisses before him; and the Fates which of old enforced the penalty of sin will show that their arm is not shortened, and that though the brave and guilty king fights well and gathers all the glory of the world around him, yet still the sword is over his head, and, for the evil that he has done, his life and vain imaginings must pass away in dust and confusion.\nOf the language of the Poem there is little to say: its dialect is Southern, as shown by the verbal plural th, the vyve for five, zyx for six, ych for I, har (their), ham (them), for her, hem; hulle, dude, ȝut, for hill, did, yet, the infinitive in y (rekeny), etc. Of its poetical merits, every reader will judge for himself; but that it has power in some parts I hope few will deny. Arthur's answer to Lucius, and two lines in the duel with Frollo,\n"There was no word y-spoke,\nBut eche had other by the throte,"\nare to be noted. Parts of the MS. have very much faded since it was written some ten or twenty years before 1450, so that a [pg vii] few of the words are queried in the print. The MS. contains a few metrical points and stops, which I have here printed between parentheses (). The expansions of the contractions are printed in italics, but the ordinary doubt whether the final lined n or u—for they are often undistinguishable—is to be printed ne, nne, or un, exists here too.\nI am indebted to Mr. Sims, of the Manuscript Department of the British Museum, for pointing out the Poem to me, and to the Marquis of Bath for his kind permission to copy it for printing.\n3, Old Square, Lincoln's Inn,\nLondon, W.C., August 30, 1864.\nFrom the Marquis of Bath's MS.\nBEF. 1450 A.D.\n[The Latin side notes in italics, and the stops of the text in parentheses (), are those of the MS.]\nHerkeneþ, þat loueþ honour, [Fol. 42b.]\nOf kyng Arthour & hys labour;\nAnd furst how he was bygete, How Arthur was begotten\nAs þat we in bokis do rede. 4\nVther pendragone was hys fader, by Pendragon on Ygerne.\nAnd ygerne was hys Moder.\nPendragone ys in walysche\n'Dragones heed' on Englysche; Pendragon (t.i. Dragon's Head) made two painted dragons, 8\nHe maked ypeynted dragones two;\nOon schold byfore him goo\nWhan he went to batayle,\nWhan he wold hys foes sayle; 12\nThat other abood at wynchester,\nEuermore stylle there.\nBretones ȝaf hym þat Name, and thence had his name.\nVther Pendragone þe same, 16\nFor þat skyle fer & nere\nEuer-more hyt to here.\nThe Erles wyff of Cornewayle How Uther loved the Earl of Cornwall's wife,\nHe loued to Muche sanz fayle; 20\n[pg 2 - Arthur Has the Round Table Made.]\nMerlyn wyþ hys sotelnesse\nTurned vtheris lyknesse,\nAnd maked hym lyche þe Erl anone,\nAnd wyþ hys wyff (:) his wylle to done 24\nIn þe countre of Cornewelle:\nIn þe Castel of Tyntagelle,\nThus vther, yf y schalle nat lye,\nBygat Arthour in avowtrye. 28 and begat Arthur in adultery.\nWhan vther Pendragone was deed,\nArthour anon was y-crowned; Arthur is crowned,\nHe was courteys, large, & Gent\nto alle puple verrament; 32\nBeaute, Myȝt, amyable chere\nTo alle Men ferre and neere;\nHys port (;) hys ȝyftes gentylle\nMaked hym y-loved wylle; 36 is loved of all,\nEch mon was glad of hys presence,\nAnd drade to do hym dysplesaunce;\nA stronger Man of hys honde is strong\nwas neuer founde on any londe, 40\nAs courteys as any Mayde:— and courteous.\nÞus wryteþ of hym þat hym a-sayde. [Fol. 42b. col. 2.]\nAt Cayrlyone, wythoute fable,\nhe let make þe Rounde table: 44 He makes the Round Table,\nAnd why þat he maked hyt þus,\nÞis was þe resoun y-wyss,—\nÞat no man schulde sytt aboue other, that all at it might be equal.\nne haue indignacioun of hys broþer; 48\nAnd alle hadde (.)oo(.) seruyse,\nFor no pryde scholde aryse\nFor any degree of syttynge,\nOþer for any seruynge:— 52\nÞus he kept þe table Rounde\nWhyle he leuyd on þe grounde.\nAfter he hadde conquered skotlond After his first conquests\nyrland & Gotland, 56\n[pg 3 - He Fights Frollo for France.]\nÞan leuyd he at þe best he lives twelve years in peace,\ntwelf ȝeeris on alle reste\nWyþoute werre (:) tylle at þe laste\nhe þouȝt to make (.)a(.) nywe conqueste. 60\nInto Fraunce wyþ gode counceyle and then invades France.\nhe wolde weende (:) & hyt assayle,\nÞat Rome þo kept vnder Myght,\nVnder Frollo (:) a worthy knyght 64\nÞat fraunce hadde þo to kepe,\nTo rywle, defende, & to lede.\nArthour and Frollo fouȝt in feld; He beats Frollo back to Paris,\nÞere deyde many vnder scheld. 68\nFrollo in-to Paryss fly,\nWyth strenkthe kept hyt wysely:\nArthour byseged þat Syte & town and there besieges him, till\nTylle þeire vytayl was y-doon. 72\nFrollo þat worthy knyght Frollo challenges him to single combat.\nProferyd wyth Arthour for to fyght\nVnder þis wyse & condicioun,—\n"Ho hadde þe Maystrie (:) haue þe crown; 76\nAnd no mo men but þey two."\nÞe day Was sett (:) to-geder þey go: They fight:\nFayr hyt was to byholde\nIn suche two knyȝghteȝ bolde: 80\nÞer was no word y-spoke,\nBut eche hadde other by þe þrote;\nÞey smote wyth trounchoun & wyth swerd;\nÞat hyt seye were a-ferd; 84 [Fol. 43.]\nFrollo fouȝt wyþ hys ax (:) as men dude se; (Frollo with his axe)\nHe hytt Arthour (:) so sore (:) þat he felle on kne.\nHe ros vp raply (:) and smot hym fulle sore;\nHe dude hym to grent a (.) soueȝ1 þerfore. 88\nthus they hyw on helmes hye,\nAnd schatered on wyþ scheldes.\nÞe puple by-gan to crye\nÞat stood on þe feldes; 92\n[pg 4 - Arthur Returns Victorious to Britain,]\nther ne wyst no man, as y can lere,\nWho of ham two was þe bettere þere.\nArthour was chafed & wexed wrothe, till Arthur in wrath takes Brownsteel,\nHe hente brounsteelle | and to Frollo gothe 96\nBrounstelle was heuy & also kene; Caliburnus Arthuri Gladius [with a sketch thereof in the MS.]\nFram þe schulder(:) to þe syde went bytwene\nOff frollo | and þan he fell to þe grounde\nRyȝt as he moste | deed(.) in lyte stounde. 100 and strikes Frollo dead.\nFrensche men made doelle & wept fulle faste;\nÞeir Crowne of fraunce þere þey loste.\nThan wente Arthour in-to paryse Arthur takes Paris.\nAnd toke þe castelle & þe town at hys avyse. 104\nWorschuped be god of hys grete grace Glory to God.\nÞat þus ȝeueþ fortune(:) and worschup to þe Reme;\nThanke ȝe hym alle þat beþ on þis place,\nAnd seyeþ a Pater noster wythout any Beeme. 108 Say ye a Pater Noster therefore.\nArthour fram paryse went wyth hys Rowte,\nAnd conquered þe Countre on euery syde aboute; Arthur conquers the countries around,\nAngeoy2, Peytow, Berry, & Gaskoyne,\nNauerne, Burgone | Loreyn & Toreyne; 112\nHe daunted þe proude | & hawted þe poure;\nHe dwelt long in Paryss after in honoure;\nHe was drad and loued in countreis abowte;\nHeyest & lowest hym Loved & alowte; 116\nAnd vpon an Estour tyme sone afterward\nHe fested hys knyghtis & ȝaf ham gret reward; distributes them among his knights,\nTo hys styward he ȝaf Angers & Aungeye;\nTo Bedewer hys botyler he ȝaf Normandye; 120\nHe ȝaf to Holdyne flaundrys parde;\nTo Borel hys Cosyn, Boloyne þe cyte;\nAnd eche man, after þe astat þat he was,\nHe rewarded hem alle, boþe More & lasse, 124\nAnd ȝaf hem reward, boþe lond and Fee,\nAnd turned to Breteyn, to Carlyone ayhe. and returns to Britain.\n[pg 5 - And Then Holds a Great Feast.]\nArthour wolde of honour [Fol. 43b, col. 1.]\nHold a fest at Eestour 128 Arthur gives an Easter Feast\nOf regalye & worthynesse,\nAnd feede alle hys frendess;\nAnd sende Messanger\nTo kynges ferre & neer 132\nÞat were to hym Omager,\nto come to þis Dyner.\nAnd alle at oo certeyn day\nThey come þyder in gode aray, 136\nAnd kept þeire Cesone\nAt þe Castelle Cayrlyone. at Carlyon, greater than ere before.\nThys fest was Muche Moore\nÞan euere Arthour made a-fore; 140\nFor þere was Vrweyn þe kynge Ten kings were there,\nOf scottes at þat dynynge,\nStater þe kyng of south wales,\nCadwelle þe kyng of north waleȝ, 144\nGwylmar þe kyng of yrland,\nDolmad þe kyng of guthland,\nMalgan of yselond also,\nArchyl of Denmarch þerto, 148\nAlothe þe kyng of Norwey,\nSouenas þe kyng of Orkenye,\nOf Breteyn þe kyng Hoel,\nCador Erl of Cornewelle, 152 and thirteen earls\nMorice þe Erl of Gloucestre,\nMarran Erl of Wynchestre,\nGwergound Erl of herford,\nBooȝ Erl of Oxenford, 156\nOf bathe vngent þe Erl also, (including him of Bath),\nCursal of Chestre þer-to,\nEuerad Erl of salesbury,3\nKynmar Erl of Canterbury, 160\nJonas þe Erl of Dorcestre,\n[pg 6 - Arthur's Guests at Cayrlyone.]\nValence þe Erl of sylchestre,\nJugeyn of Leyccer [?] þerto,\nArgal of warwyk also,— 164\nKynges & Erles Echon\nÞes were; & many anoþer goom with many other gentles great,\nGret of astaat, & þe beste,\nÞes were at þe Feste. 168\nOther also gentyls grete\nWere þere at þat Meete,\nSauer appon Donand,\nRegeym & Alard, 172\nReyneȝ fitȝ Colys,\nTadeus fitȝ Reis,\nDelyn fitȝ Dauid,\nKymbelyn le fitȝ Gryffith, 176\nGryffitȝ þe Sone of Nagand,\nÞes were þere also theoband:\nAlle þes were þere wythoute fable,\nWythoute ham of þe rounde table. 180 besides the Round Tablers,\nThre archebusschopes þer were also, Archbishops,\nAnd other busschopes many mo— Bishops,\nAlle þis mayne were nat al-oone;\nWyth ham com many a Goome. 184\nÞis feste dured dayes þre\nIn reuelle & solempnite.\nOf by ȝonde þe See also and many from beyond the sea.\nMany lordez[?] were þere þo. 1884\nNow resteþ alle wyþ Me,\nAnd say a Pater & Ave.\nThe þrydde day folowyng\nThen coom nywe tydynge, 192\nÞe whyle þey sete at þe Mete\nMessagers were In ylete; To the feasters came messengers from the Roman Emperor,\nWelle arayd forsoþe þey come,\n& send fram cite of Rome 196\n[pg 7 - Lucius's Message to Arthur.]\nWyþ lettres of þe Emperoures\nWhas name was Lucies. lucius.\nÞes lettres were opened & vnfold,\nAnd þe tydynge to alle men told, 200\nWhas sentence, yf y ne lye,\nWas after þat y can aspye:\n¶ Lucius þe grete Emperour Litera Lucii imperatoris.\nTo hys Enemy Arthour:— 204\nWe woundereþ of þi wodeness\nAnd also of þy Madnesse!\nHow darst þow any wyse\nAȝenst the Emperour þus aryse, 208 saying, that to have invaded France, etc., and made kings, Arthur must be mad in his noll;\nAnd ryde on Remes on eche wey,\nAnd make kyngeȝ to þe obey?\nÞu art wood on þe Nolle!\nÞu hast scley owre cosyn frolle; 212\nÞu schalt be tawȝt at a schort day [Fol. 44, col. 1.]\nfor to make suche aray.\nOure cosyn Iulius cesar\nSomme tyme conquered þar; 216\nTo Rome þu owest hys trybut; that he must pay his tribute,\nWe chargeþ þe to paye vs hyt.\nThy pryde we wolle alaye\nÞat makest so gret aray: 220\nWe commandeþ þe on haste\nTo paye owre trybut faste;\nÞu hast scley frolle in fraunce\nÞat hadde vnder vs þere gouernaunce, 224\nAnd wyþholdest oure tribute þerto:\nÞu schalt be tawȝt þu hast mysdo:\nWe commandeþ þe in haste soone\nÞat þu come to vs at Rome 228 and come to Rome to be punished for his disobedience.\nTo vnderfang oure ordynaunce\nFor þy dysobediaunce;\nAs þu wold nat leze þy lyf,\nFulfylle þys wythoute stryff." 232\n[pg 8 - Arthur's Answer to Lucius.]\nWhen þis lettre was open & rad;\nÞe bretouns & alle men were mad, The Britons purpose to kill the messengers,\nAnd wolde þe messager scle:—\n"Nay," seyd Arthour, "per de, 236 but Arthur forbids it,\nThat were aȝenst alle kynde,\nA messager to bete or bynde;\ny charge alle men here\nfor to make ham good chere." 240\nAnd after Mete sanz fayl\nWyþ hys lordes he hadde counsayl;\nAnd alle asented þer to,\nArthour to Rome scholde go; 244 and resolves to invade Rome.\nAnd þey ne wolde in hys trauayle\nWyþ strenkþ & good neuer fayle.\nThan Arthour wroot to Rome a lettre,\nWas sentence was somm-what byttere, 248\nAnd sayde in þis manere\nAs ȝe may hure here:—\n"Knoweþ welle ȝe of Romayne, Litera Regis Arthuri.\nY am kyng Arthour of Bretayne. 252 Arthur's answer to the Emperor Lucius,\nFraunce, y haue conquered hyt,\nY schalle defende & kepe hyt ȝut, [Fol. 44, col. 2.]\nY come to Rome, as y am tryw,\nTo take my trybut (.) to me dywe, 256 claiming tribute from him.\nBut noon þere-for to paye,\nBy my werk ȝe schalle asay;\nFor þe Emperour Constantyne\nÞat was þe Soone of Elyne, 260\nÞat was a Bretone of þis lond,\nConquered Rome wyth hys hond,\nAnd so ȝe oweþ me tribut:\nY charge ȝow þat ȝe pay me hyt. 264\nAlso Maximian kyng of Bretaigne\nCo[n]quered al fraunce & Almayne,\nLombardye Rome & ytalye—\n[pg 9 - The Messenger's Report of Arthur.]\nBy ȝoure bokis ȝe may a-spye. 268\nY am þeir Eyr & þeyre lynage,\nY aske ȝow my trywage."\nÞis lettre was celyd fast,\nY-take the Messagerez on hast; 272\nArthour ȝaf ham ȝyftez grete,\nAnd chered ham wyþ drynk and Mete.\nÞey hasted ham to come hoom; Lucius's messengers return to him.\nByfor þe Emperour þey beþ coom; 276\nSaluted hym as resoun ys,\nAnd toke hym þes letterys.\nÞey seyde to þe Emperour\n"We have be wyþ kyng Arthour; 280\nBut such anoþer as he ys oon,\nSay neuer no Man.\nHe ys serued on hys howshold\nWyþ kynges, Erles, worthy & bold; 284\nHys worthynesse, sur Emperour,\nPasseþ Muche alle ȝowre;\nHe seyde he wolde hyder come and give him Arthur's message.\nAnd take trywage of alle Rome, 288\nWe dowteþ last he wel do soo,\nFor he ys Myghty ynow þer-too."\nNow, erst þan we goo ferþer,\nEvery man þat ys here 292\nSey a Pater noster\nAnd ave wyþ gode chere; Amen.\nNow stureth hym self Arthour [Fol. 44b.]\nÞenkyng on hys labour, 296\nAnd gaderyþ to hym strenghth aboute, Arthur prepares for his expedition to Rome.\nHys kynges & Erles on a rowte—\nA fayr syȝt to Mannes ye\nto see suche a cheualrye,— 300\n[pg 10 - The Number of Arthur's Host.]\nThe kyng of Gotland, Has five kings,\nAlso þe kyng of Irland,\nthe kyng of ysland | & of Orkenye,\nÞis was worthy Maynye; 304\nThe kyng of Denmark also was þere,\nÞis was a worthy chere:\nEche of þese vyve at her venyw\nBrouȝt zyx þousand at har retenyw; 308\nxxxti þowsand, ych vnderstand, with 30,000 men,\nÞes vyf kyngis hadde on honde.\nThan hadde he out of Normandye,\nOf Angeoy & of Almanye, 312 80,000 Normans and\nBoloyne(.) Peytow & flaundres\nFowre skore þowsand harneys—\nGeryn of Chartez .xij. þowsand 12,000 from Chartres,\nþat went wyþ Artour euer at honde; 316\nHoel of bretayn, þowsandez ten 10,000 Bretons.\nOf hardy & welle fyghtyng Men;\nOut of Bretaygne hys owne land\nHe passed fourty þowsand 320 and 40,000 British:\nOf Archerys & off Arblastere\nÞat Cowþ welle þe craft of werre.\n¶ In Foot other Many a Man Moo\nAble to feyght(:) as welle as þo: 324\nTwo hunderd þousand in all 200,000.\nWent wyþ hym out of lond,\nAnd Many moo sykerly\nThat y can4 not nombrye. 328\nArthour toke þan þe lond\nTo Moddredes owne hond; Britain is left in Mordred's charge.\nHe kept al oþer þyng\nSaue þo Corowne weryng; 332\nBut he was [fals] of hys kepynge,\nAs ȝe schalle hure here folewynge.\nNow thanne ys Artour y-Come\nAnd hys Ost to Sowthamptone: 336 Arthur ships at Southampton,\n[pg 11 - The Giant that Ravished Fair Elayne.]\nTher was Many a Man of Myghte\nStrong & bold also to fyghte.\nEche man hath take his schuppynge,\nAnd ys at hys loghynge. 340\nVp goþ þe sayl(:) þey sayleþ faste:\nArthour owt of syȝt ys paste.\nÞe ferst lond þat he gan Meete,\nForsoþe hyt was Bareflete; 344 and lands at Barfleet.\nTher he gan vp furst aryve.\nNow welle Mote Arthour spede & thryve;\nAnd þat hys saule spede þe better, God speed him!\nLat eche man sey a Pater noster. 348\nNow god spede Artour welle!\nhym ys comyng a nyw batelle. A new foe appears, a Spanish Giant,\nTher coom a gyant out of spayne,\nAnd rauasched had fayr Elayne; 352\nHe had brouȝt heore vp on an hulle—\nMornyng hyt ys to hure or telle—\nCosyn heo was to kyng hoell,\nA damesel fayr and gentelle; 356\nAnd ȝut ferþermore to,\nHe rauasehed heore Moder also. who has slain fair Elayne.\nHe dude þe damesel for to dye\nfor he myght not lygge heor bye. 360\nWhan þis was told to Artour,\nHe maked Much dolour,\nAnd send Bedewer for to spye Arthur sends Bedwere first as a spy,\nHow he myght come hym bye; 364\nAnd he was nat sclowh,\nBut to þe hulle hym drowh\nÞat Closed was wyþ water stronge,\nÞe hulle a-Mydde gret & longe; 368\nHe went ouer to þe hulle syde,\nAnd þere a fonde a wommane byde\nÞat sorwedd & wept Mornynge\n[pg 12 - Arthur's Fight with the Giant.]\nFor Eleynes deþ & departynge, 372\nAnd bad Bedewer to fle also\nLast he were ded more to;\n"For yf þe Gyant fynde þe,\nWythoute dowte he wylle þe scle." 376\nBedwer wyþ alle hastynge\nTolde Arthour alle þis þynge.\nAmorwe whan þat hyt was day\nArthour toke þyder hys way, 380 and then (with Bedwere and Key) starts on his adventure.\nBedewer wyþ hym went, & keye,—\nMen þat cowþe welle þe weye,— [Fol. 45.]\nAnd broute Arthour Meyntenaunt,\nEuen byfore þe Gyant. 384\nArthour fowȝt wyþ þat wyght;\nHe had almost ylost hys Myght:\nWyþ Muche peyne, þruȝ goddez grace\nHe sclowh þe Geant in þat place, 388 He kills the Giant,\nAnd þan he made Bedewere\nTo smyte of hys heed þere.\nTo þe Ost he dude hyt brynge,\nAnd þeron was gret woundrynge, 392\nHyt was so oryble & so greet, whose horrible head is shown to the host,\nMore þan any Horse heed.\nThan hadde hoel Ioye ynowh\nFor þat Arthour so hym sclowh; 396\nAnd for a perpetuel Memorie\nHe Made a chapelle of seynt Marye and St. Mary's Chapel is built in honour of the victory.\nIn þe hulle vpon þe pleyne,\nWyþ-Inne þat (:) þe tumbe5 of Eleyne; 400 tombe\nAnd þat name wyþoute nay\nHyt bereþ ȝut in-to þis day.\nNow ys an ende of þis þynge,\nAnd Artour haþ nyw tydynge,— 404 News of Lucius's approach is brought,\nLucy þe Emperour wyþ hys host\nComeþ fast in gret bost;\nÞey helyþ ouer alle þe lond,\n[pg 13 - Arthur's Men Pray to God.]\nFowre hundred þowsand 408 with an army of 400,124 men.\nAn hunderd and foure & twenty,—\nThus herawdes dude ham rekeny;\nThus he hadde gadered to hym\nOf cristien and of Sarasyn, 412\nWyþ alle hys wytt & labour\nTo destroyen Arthour.\nArthour dude wyselye,\nAnd hadde euer gode aspye 416\nOf lucyes gouernynge\nAnd of hys þyder comynge;\nBut somme seyde hyt were folye Some advise Arthur to turn and flee,\nTo fyght aȝenst Emperour lucie, 420\nFor he hadde sepe6 aȝenst oon,\n& counceyled Arthour to fle & goon.\nWyþ þe Emperour come kynges Many oon,\nAnd alle þeire power hoolle & soom; 424\nStronger men Myȝt no man see,\nAs fulle of drede as þey myght be;\nBut Arthour was not dysmayd,\nHe tryst on god, & was wel payd, 428 but he trusts in God,\nAnd prayd þe hye trynyte\nEuer hys help forto be;\nAnd alle hys Men wyþ oo voyse\nCryde to god wyþ Oo noyse, 432\n"Fader in heuene, þy wylle be doon; to whom his soldiers pray\nDefende þy puple fram þeire foon,\nAnd lat not þe heþone Men\nDestroye þe puple crystien: 436\nHaue Mercy on þy se[r]uantis bonde,\nAnd kepe ham fram þe heþone honde; to keep them from the heathen's hands.\nÞe Muchelnesse of Men sainfayle\nYs nat victorie in Batayle; 440\n[pg 14 - The Battle Between Arthur and Lucius.]\nBut after þe wylle þat in heuene ys,\nSo þe victorie falleþ y-wys."\nThan seyd Arthour, "hyt ys so: Arthur's "Forward!"\nAuaunt Baner, & be Goo." 444\nNow frendes alle, for goddes loue,\nRereþ ȝowre hertes to god aboue,\nAnd seyeþ ȝowre prayeris faste,\nÞat we welle spede furst & laste. 448\nThe emperour tryst on hys men,\nAnd þat haþ bygyled hym;\nForsothe hyt most nedez be so,\nFor þey beþ cursed þat welle hyt do, 452\nSuche alle myght comeþ of god; Maledictus qui confidet in homine.\nTo tryst on hym, y hold hyt good.\nLucye haþ pyght his paueloun\nAnd sprad wyþ pryde his gunfanoun; 456\nHis claryouns blastes fulle grete blywe,\nArcheris schot(:) Men ouer-thrywe;\nBowes, arwes, & arblastere The battle begins.\nSchot sore alle y-vere; 460\nQuarels, arwes, þey fly smerte;\nÞe fyched Men þruȝ heed & herte;\nAxes, sperys, and gysarmes gret,\nClefte Many a prowt Mannes heed: 464\nHors & steedes gan to grent,\nAnd deyde wyþ strokis þat þey hente;\nMany a man þere lost hys lyf, [Fol. 45b.]\nMany on was wedyw þat was wyff; 468\nÞere men were wetschoede Men are wetshod with brains and blood.\nAlle of Brayn & of blode;\nGret rywthe hyt was to seyn\nÞe feltes fulle of men y-scleyn; 472\nLucy þe Emperour also was dede; Lucius is slain,\nBut ho hym sclowh, y can nat rede;\nHe, for alle hys grete Renoun,\n[pg 15 - Arthur Wins, and Buries the Dead.]\nAȝenst Arthour hadde no fusoun, 476 not able to stand against Arthur.\nNo more þan haue twenty schep\nAȝenst vyve wolfez greet.\nTo god be euere alle honourez!\nThe falde was hys & Arthourez. 480\nArthour, as he scholde done, Arthur sends Lucius's body to Rome,\nSende lucyes body to Rome;\nWhan þe Romeynes say þis,\nÞo þey dradde Arthour & hys. 484\nAlso he buryed Bedewere buries Bedwere and others\nHys frend and | hys Botyler,\nAnd so he dude other Echon\nIn Abbeys of Relygyoun 488 in Abbeys,\nÞat were cristien of name;\nHe dude to alle þe same;\nAnd dude for ham Masse synge\nwyth solempne song & offrynge, 492\nAnd bood þere for to rest,\nTylle þat wynter was past, and stays the winter,\nBoþe he (.) hys Men echone\nSeruyd god in deuocione, 496\nÞankyng god of hys Myȝt thanking God\nÞat kepeþ hys seruauntez ryȝt,\nAnd suffreþ noon for to spylle\nÞat hym loueþ & tryste wylle: 500\nÞus worschup god dude certeyn for His honour to England.\nTo Englond, þat þo was Bretayn; [Of the difference between More (or Great) Britain and Little Britain.]\nÞe More Breteyn Englond ys—\nAs men may rede on Cronyclys— 504\nByȝend þe See Bretayne þer ys,\nÞat haþ hys name forsoþe of þis,\nFor þe kyng Maxymyan,—\nÞe next after Octauyan,— 508\nHe conquered alle Armoryk,\nAnd to þe Reme named hyt lyk:\nAmorica on latyn me cl[e]ped þat lond, Armorica.\n[pg 16 - Of the Welsh and Stinking Saxons.]\nTyl Maxymyan co[n]queryd hyt wyth honde, 512\nAnd called hyt lyte bretayne þan,\nSo hyȝt þis lond þat he coom fram;\nFor perpetuelle Mynde of grete Bretayne Little Britain is called after Great Britain.\nHe called hyt lyte Bretayne, 516\nÞat Men schulde kepe in Mynde & wytt\nHow þis lond conqueryd hytt;\nFor Walsche Men beþ Bretouns of kynde—\nKnow þat welle fast on Mynde— 520\nEnglische men beþ Saxoynes,\nÞat beþ of Engistes Soones;\nThere-fore þe walsch man Bretoun\nSeyþ & clepeþ vs "Sayson"7 524\nAnd seyþ (.) "taw or (.) peyd Sayson brount"8 How the Welshmen call the English "stinking Saxons."\nWhan he ys wroth (;) or ellys drounke;\nHauyng Mynde of Engystis Men\nÞat wyth gyle sclow þeyre kyn: 528\nAt þe place of þe Stonehenge\nȜut þey þenkeþ for to venge:\nAnd þat hyt neuere be so,\nSeyþ a Pater noster more to. 532\nNow turne we to oure labour Arthur is preparing to cross the mountains to Rome,\nAnd lat vs speke of Arthour:\nHe cast on herte sone\nAfter þat to go to Rome, 536\nAnd spak of Passage & hys wey\nForth ouer Mount Ioye.\nAnd sone after vpon an owr when he hears of Mordred's treachery;\nHe horde of Mordred the tretour 540\nThat hadde alle þis loud on warde—\n[pg 17 - Of Mordred's Treachery and Arthur's Return.]\nEuylle moot suche fare, and harde.\nWho may best bygyle a man\nBut suche as he tryst vpon? 544\nÞer ys no man wel nye, y tryste,\nÞat can be waar of hadde wyste.—\nMordred þis falss Man\nMuche sorw þo bygan; 548\nHe stuffed alle castelle\nWyþ armyre & vytelle,\nAnd strenghthed hym on eche syde\nWyth Men of countreys ferre & wyde: 552\nHe toke þe qwene, Arthoureȝ wyff, how the traitor had seized the queen, his (Arthur's) wife,\nAȝenst goddes lawe & gode lyff,\nAnd putte heore to soiourne þo\nAt Euerwyk: god ȝyf hym wo. 556 and put her at York.\nYhork ys Euerwyk:\n& so me calleþ hyt.\nArthour aryved at Whytsond Arthur then comes home,\nWyth gret Myght & strong hond, 560\nAnd Mordred sainz fayl fights Mordred,\nȜaf hym þo a strong batayl;\nMany a man, as y rede,\nÞat day was þere dede; 564\nArthoures nevew Waweyn\nÞat day was þere y-sclayn, and Gawain is slain.\nAnd oþer knyȝtes Many moo:\nÞan Arthour was heuy & woo. 568\nMordred fly toward Londoun; Mordred flies to London,\nHe most not come in þe toun:\nÞan fled he to wynchester\nAnd wyth hys Maynee kep [?] hym þere; 572\nAnd Arthour on gret haste\nPursywed after hym faste.\nMordred wythoute fayle\nFled in-to Cornewayle. 576 and then to Cornwall.\nThe qwene wyþoute lesyng\n[pg 18 - Arthur's Last Battle with Mordred.]\nHurde of þis tydyng,\nAnd how Mordred was flow,\nAnd how to Cornewale he hym drow. 580\nHeo of Mercy hadde noon hoope,\nTher-for he dude on a Russet cote, The Queen turns nun at Carlyon.\nAnd to Carlyoun ys preuyly Rounne,\nAnd made heore self þo a Nounne; 584\nFro þat place neuer heo wende,\nBut of heore lyf þere made an ende.\nWaweynes body, as y reede, Gawain\nAnd other lordes þat weere deede, 588\nArthour sente in-to skotlonde, is buried in Scotland.\nAnd buryed ham þere, y vnderstonde.\nMuche folke þerhenne he toke þo,\nOf Northumber-lond also 592 Northern men and others come to Arthur.\nFram dyverse places to Arthour come\nHys wylle to werk & to done:\nThus he sembled a fulle gret Ost;\nTo Cornewayle he draweþ hym fast 596\nAfter þat Mordred þe traytour\nÞat hadde do hym Muche dyshonour.\nThat tretour hadde gret strength\nAnd fulled þat lond on brede & lengthe, 600\nSuche a batelle as þere was redy þo He gives Mordred battle.\nHadde neuer Arthour byfore y-doo:\nThey fowȝt tyl þer come doun bloode\nAs a(.) Ryver or (.)a(.) flood; 604\nÞey fowȝt euer sorest sadde; Bellum arthuri apud Camelertonum in Cornubia.\nMen nyst ho þe betere hadde;\nBut at þe last Certeyn\nWas Mordred & alle hys y-sclayn; 608 Mordred is slain:\nAnd Arthour y-bete wyþ wounde, Arthur wounded,\nHe Myght not stonde on grounde;\nBut on lyter ryȝt anon and carried to Avelon, or Auelona .l. insula pomorum Glastonia.\nWas browȝt to Auelone, 612\nÞat was a place fayr & Mury;\n[pg 19 - Arthur Is Buried at Glastonbury.]\nNow hyt hooteþ Glastyngbury. Glastonbury, where he dies,\nTher Arthour þat worthy kyng\nMaked hys lyues endyng; 616\nBut for he skaped þat batelle y-wys,\nBretouns & Cornysch sayeþ þus,\n"Þat he leuyth ȝut parde,\nAnd schalle come & be a kyng aȝe." 620\nAt Glastyngbury on þe qweer\nÞey made Artourez toumbe þere, and is buried A.D. 542.\nAnd wrote wyth latyn vers þus,\nHic iacet Arthurus rex quondam rex que futurus. 624\nThys was þus forsoþe ydone\nÞe yheer after þe Incarnacione, Anno domini quingentesimo quadragesimo secundo.\nVyf hundred (.) fourty & two.\nNow saue vs alle fra woo 628\nIhesu cryst, heuenly kyng,\n& graunt vs alle hys blessyng;\nAnd þat hyt Moote so be,\nSeyeþ alle Pater & Aue. 632\nHo þat wolle more loke,\nReed on þe frensch boke, Read the French Book for the rest.\nAnd he schalle fynde þere\nÞynges þat y leete here. 636\nBut yf þat god wolle graunte grace,\ny schalle rehercy in þis place\nAlle þe kyngez þat after were,\nAnd what names [þ]at þey bere; 640\nAnd ho þat wolle þeyre gestes loke,\nReed on þe Frensche boke. Amen fiat.\na, he, l. 370.\naspye, sb. espial, l. 416.\nayhe, again, l. 126.\nbeeme, sb. ? noise, display, from A.S. béme, a trumpet, l. 108.\nfalde, l. 480, felt, l. 472; field.\nfusoun, gain, victory, l. 476. L. fusio, outpouring, plenty.\nfyched, pierced, l. 462.\ngoom, man, l. 166.\ngysarme, l. 463. Hallebarde, pique, hache. Roquefort.\nhadde wyste, l. 546, had I known (how it would have turned out). See Nares, and the Poem "Beware of had-I-wyst," that he quotes. "Beware of had-I-wyst, whose fine bringes care and smart."\nhawted, exalted, l. 113.\nhe, she, l. 582.\nhelyth, cover, l. 407.\nlast, lest, l. 289.\nloghynge, lodging, l. 344.\nlynage, descendant, l. 269.\nmuchelnesse, sb. muchness, number and power, l. 439.\nmynde, remembrance, l. 527.\noo, one, l. 49.\nsayle, assail, attack, l. 12.\nscley, slain, l. 212.\nskyle, sb. reason, l. 17.\nsoueȝ (?), sough, moan, l. 88.\nthat, ye who, l. 1; those who, l. 42, 84.\ntheoband (l. 178), is, I expect, miswritten for theodand; A.S. þeodan, to join; ge-þeod-an, to join, associate.\ntherhenne, thence, l. 591.\ntoke, gave, l. 329.\nvenge, have revenge, take vengeance, l. 530.\nverrament, truly, l. 32.\nwas, whose, l. 248.\nwood, wild, mad, l. 211.\nydoon, done, spent, l. 72.\nylete, let, l. 194.\nytake, taken to, given to, l. 272.\ny-vere, together, l. 460.\nywyss, certainly, l. 46.\n? soneȝ (return)\n? MS. perhaps Angecye. (return)\nThe s is rubbed: the word may be "onlesbury." (return)\n? MS. y-tan. (return)\nsepe, ? for seue, seven. It is p not x (six) in the MS. But as Arthur had 200,000, and Lucius only 400,124, sepe should mean two. (return)\nÞat ys to seye vpon a reess,\n"Stynking Saxoun, be on pees." (return)\nPughe's abridged Dictionary gives tau, v.a. be still; taw, s.m. and adj. quiet, silence, silent; paid, s.m. a cessation, quiet; bront, a. nasty, filthy, surly. Or, says Dr. Benj. Davies, you must take as equal to the modern Welsh wr, man, if it is not English; peyd is cease, pause; taw, be silent. (return)


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Ƿillelm I (se wæs geboren be þǣm 1027. geare and forþferde þæs 9. dæges Haligmonaðes þæs 1087. geares) wæs Engla cyning fram þæm 1066. geare oþ þæt 1087. Man hine het eac Ƿillelm of Normandiġe, Ƿillelm sē Oferswiþend and Ƿillelm Bastard.\nǷillelm Sē Oferswiþend\n25 Gēolmōnað 1066 – 9 Hāligmōnað 1087\nSċealia of Normandiġe\nĠestānsa of Normandiġe\nÆþela of Normandiġe\nHroðberht I, Heretoga of Normandiġe\nHerlefa of Falese\nSaint-Estien of Caene on Normandiġe\nǷillelm Cyning wæs an sunu and unrihtsunu Rodbeardes Eorles of Normandiġe; his modor Herlefa wæs leðerwyrhtan dohtor. He wæs geboren on Falaise in Normandiġe se if Franclands dæl, and genom Englalandes cynerice under sigeriht æfter his sigorfæstnesse in þære Beadwe Hæstingum in þæm 1066. geare.\nǷillelm wæs Rodbearding, Rodbeard wæs Ricarding, Ricarde wæs Ricarding, Ricarde wæs Ƿillelming, Ƿillelm wæs Hrolfing.\nFram "https://ang.wikipedia.org/w/index.php?title=Willelm_I_Engla_Cyning&oldid=205827" begeten\nLast edited on 20 Sēremōnaþ 2022, at 17:44\nMan niwanost wende þisne tramet on þære 17:44 tide þæs 20 Sēremōnaþ 2022.


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English to Afrikaans Meaning of labyrinthine - http://afrikaans.english-dictionary.help\nEnglish to Afrikaans Meaning :: labyrinthine\nLabyrinthine - kronkel\nEnglish to Afrikaans Dictionary: labyrinthine\nMeaning and definitions of labyrinthine, translation in Afrikaans language for labyrinthine with similar and opposite words. Also find spoken pronunciation of labyrinthine in Afrikaans and in English language.\nWhat labyrinthine means in Afrikaans, labyrinthine meaning in Afrikaans, labyrinthine definition, examples and pronunciation of labyrinthine in Afrikaans language.\nHostile (vyandige) :: He also brought forward the companys annual shareholder meeting to late March in what is seen as an effort to disrupt the hostile takeover bid Mild (ligte) :: Those found guilty received relatively mild sentences no more than two years imprisonment in most cases suspended Mug (beker) :: If you mug an old lady you should get 20 years end of story Puritan (Puriteinse) :: Gaiman even managed to make Milton that old puritan codger seem sexy and thats praise enough right there Springy (veerkragtige) :: She pushed her fingers through her hair felt the soft springiness where it grew from her scalp


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Lecture 1. 2 History of the English\nСкачать презентацию Lecture 1. 2 History of the English\nОписание презентации Lecture 1. 2 History of the English по слайдам\nLecture 1. 2 History of the English Language\nOld English Sounds System 1. Alphabet and Pronunciation 2. OE Consonants 3. OE Vowels 4. Changes in OE Vowel System 5. Changes in OE Consonant System\n1. a [a] zān (go) and (and) 2. æ [æ] δæt (that) 3. b [b] bān (bone) 4. c [k] caru (care) and [tj] before front vowels cild (child) 5. d [d] dēor (deer; in old times animal) 6. e [e] mete (meat; in old times food) 7. f [f] findan (find) and [v] in intervocal position lufu (love) 8. Ʒ was one of the remnants of the runic alphabet called joh (yoke), and it had several readings [g] Ʒān (go) [j] Ʒēar (year) [γ] at the beginning of the word before back vowels and after n and between two back vowels: sorƷian (sorrow), folƷian (follow), Ʒuma (man, human), daƷas (days) 9. h [h] hām (home), him (him), huntoδ (hunting) 10. i [ι] hit (it), him (him), lim (limb) 11. l [l] lytel (little), līf (life), lufu (love)\n12. m [m] man (man), macian (make) 13. n [nj nama (name), neah (near) 14. o [o] fan (catch), mona (moon) 15. p [pj pera (pear), up (up) 16. r [r] riht (right), rinjan (ring), wyrcan (work) 17. s [s] sittan (sit), sinƷan (sing) 18. t [tj treo (tree), tellan (tell) 19. Ђ was developed from the rune thorn [ ] Ђæt (that), Ђridda (third), ЂinƷ (thing); [ ] in the intervocal position ōЂer (other) , brōЂor (brother) 20. u [u] wudu (wood) 21. w [w] in original Old English texts it was p wynn from the rune meaning joy: winnan (win), weorЂan (become) 22. x [ks] oxa (ox) 23. y [u] fyllan (fill), lytel (little)\nOld English Consonants Manner Place Noise Sonorants occlusive constricti ve nasal lateral Cacumi nal Labial p b w m Labio-dent al f-v Forelingual Interdental Þ -Ð Forelingual Dental t d s-z n l r Mediolingu al k’ g’ x’ j γ ’ Backlingu al k g x γ Glottal h\nVowel Systems Compared Language Monophthongs Diphthongs Indo-European i e a o u ī ē ā ō ū Germanic i/e e/i a o/u ī ē ō ū ai au eu iu Old English i e æ aå o u y ī ē æ ā ō ū ÿ ea eo ie io éa éo íe ío\nBreaking (Fracture) æ → ea e → eo + r/l/h+cons. a → ea + h final hard → heard (hard) ahta → eahta (eight) ærm → earm (arm) lirnan → liornan half → healf (half) herte → heorte (heart) BUT æld → ald ( Northumbrian, Kentish)\nPalatal Mutation before X’ eo, ea → ie, i/y + ht naht →neaht →nieht →nyht (night)\nI-umlaut ( before i, j) Monophthongs Diphthongs a > e framian > fremman “perform” sandian > sendan Anglus > Engle æ > e tælian > tellan sælian > sellan ā > æ lārian > læran o > e ofstian > efstan “hurry” ō > ē dōmian > dēman “judge” wōpian > wēpan “weep” u > y fullian > fyllan “fill” ū > ÿ cūþian > cÿþan ea > ie earmiþu > iermþu “poverty” hleahian > hliehan “laugh” ēa > ïe elefian > eliefan Ʒ Ʒ “ believe” hēarian > hïeran “hear” eo > ie afoerian > afierran “ remove” ēo > ïe etreowi > etriewe Ʒ Ʒ “true”\nDiphthongization Due to Initial Palatal Consonant k’, j+ front vowel sk’ + any vowel ( c, sc, z ) a → ea skal →sceal (shall) scamu →sceamu (shame) a → ea skaggwon →sceawian (to show) e → ie Ʒ efan → Ʒ iefan (to give) æ → ea Ʒ æf → Ʒ eaf (gave) æ → ea Ʒ ar → Ʒ ear (year) o → eo scort → sceort (short)\nBack (velar) Mutation the next vowel o/u, a i → io hira → hiora (their) e → eo hefon→ heofon (heaven) a → ea saru → searu (armour)\nContraction + h+ vowel a → ea slahan → sl é an (slay) e/i → eo sehen → s é on (see) o → o hohan → h ō n (hang)\nGrimm’s Law bh dh gh → b d g Sanscrit bhrata → Goth brōδar, OE brōδor (brother) Sanscrit madhu → OE mēdu (mead) Latin (g)hostis → Goth gast b d g → p t k Lith. bala, Ukr. болото → OE pōl Latin edere → Goth itan, OE ētan p t k → f θ h Latin pater → Goth fadar, OE fæder Latin tu → Goth δū, OE δū Latin octo → Goth ahtau, OE eahta EXCEPTION: s + p t k → f θ h tres → δreo BUT sto → standan Verner’s Law p t k → b d g if preceded by an unstressed vowel Latin pater → Goth fadar, OE fæder\nVoiceless Fricatives in the Intervocal Position [f] [v] wulf, wulfas [ ] [ δ ] cwe Þan to say [s] [z] wesan to be\nLoss of Consonant [n], [m], [h] before [f], [ T] , [s] *finf fíf 5 *ton Þ tōÞ (tooth) * *seohan séon (to see)\nPalatalisation of Backlingual Consonants [k’] [t ] cild child, cinn chinn, ceowan chewan (chew) [sk’] [ ] fisc fish [g’] [d ] brujio bryc Ʒ bridge\nReduction/Simplification of initial [hr], [hn], [hl] hrin ring (ring) hnutu nute (nut) hlūd (loud) [hw] OE hwæt M Е what (what) OE hwít M Е whít (white)\nSe wisa wer timbrode his hus ofer stan. Þa com þær micel flod, and þær bleowon windas, and ahruron on þæt hus, and hit ne feoll: soþlice, hit wæs ofer stan getimbrod. Þa timbrode se dysiga wer his hus ofer sandceosol. Þa rinde hit, and þær com flod, and bleowon windas, and ahruron on þæt hus, and þæt hus feoll; and his hryre wæs micel. The wise man built his house on stone. Then a great flood came there, and winds blew there, and fell down upon the house, and it did not fall: truly, it was built on stone. Then the foolish man built his house on sand [lit sand-gravel]. Then it rained, and a flood came there, and winds blew, and fell down upon the house, and the house fell; and its fall was great.\nFurther Practice http: //www. arts. gla. ac. uk/stella/readings/i ndex. htm


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ic. he -wát, ðú -wást, pl. -witon; p. -wiste, pl. -wiston; pp. -witen; v. trans. [be near, witan to know, see, take care of] To overlook, watch over, superintend, preside, govern, administer; præesse, administrare Ðe ealle his þing bewiste qui præerat omnibus quæ habebat, Gen. 24, 2. Ne miht ðú leng tún-scíre bewitan jam non poteris villicare, Lk. Bos. 16, 2 : Ex. 3, 7 : 5, 14 : Ors. 2, 2; Bos. 41, 33 : 2, 4; Bos. 43, 21 : 6, 37; Bos. 132, 21. Fæder ealle gesceafte bewát the father watches over all creatures, Exon. 128 a; Th. 492, 5; Rä. 81, 9. To bewitanne, Gen. 39, 4.\nBosworth, Joseph. "be-witan." An Anglo-Saxon Dictionary: Based on the Manuscript Collections of the Late Joseph Bosworth. Ed. Thomas Northcote Toller. Oxford: Clarendon Press, 1898. 97.\nbe-witan Add: I. in a general sense, to take charge of, watch over Wén is ꝥ hé wille bewitan á his menn ge on lífe ge on deá ðe, Hml. S. 17, 187, II. of official or professional action, to have charge or direction of, 1. persons Se mágister þe þá cild bewát the schoolmaster, Tech. ii. 118, 12. þ á<\nbe-witan ; I. AddÐú, man, bewite þé sylfne scito, homo, temetipsum, Verc. Först. 128, 16.


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'ár-wurþ' - Bosworth–Toller Anglo-Saxon Dictionary\n-wyrþ; def. se árwurþa; seó, ðæt árwurþe; adj. [ár honour, weorþ worth] Honour-worth, honourable, venerable, reverend; honorabilis, honorandus, venerabilis, venerandus Se árwurþa wer vir venerabilis, Bd. 4, 18; S. 586, 22: 5, 1; S. 613, 11. Se góda biþ simle árwyrþe the good is always honourable, Bt. 39, 2; Fox 212, 23. Ár-wurþe wudewe [MS. wurdewe] or nunne nonna, Ælfc. Gl. 69; Som. 70, 21; Wrt. Voc. 42, 30. Se árwurþesta Godes andettere reverentissimus Dei confessor, Bd. 1, 7; S. 478, 20. Ða árwurþan bán honoranda ossa, 3, 11; S. 535, 16. Ðæt árwurþe bæþ lavacrum venerabile, 3, 11; S. 535, 34.\nBosworth, Joseph. "ár-wurþ." An Anglo-Saxon Dictionary: Based on the Manuscript Collections of the Late Joseph Bosworth. Ed. Thomas Northcote Toller. Oxford: Clarendon Press, 1898. 51.


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The Homilies of the Anglo-Saxon Church/XIV - Wikisource, the free online library\nThe Homilies of the Anglo-Saxon Church/XIV\nThe Annunciation of St. Mary\n1216804The Homilies of the Anglo-Saxon Church — For Palm SundayBenjamin ThorpeÆlfric\nIN DOMINICA PALMARUM.\nFOR PALM SUNDAY.\nCum adpropinquasset Iesus Hierosolimis, et uenisset Bethfage ad montem Oliueti: et reliqua. Cum adpropinquasset Jesus Hierosolymis, et venisset Bethfage ad montem Oliveti: et reliqua.\nCristes ðrowung wæs gerædd nu beforan ús, ac we willað eow secgan nu ǽrest hú hé com to ðære byrig Hierusalem, and genealæhte his agenum deaðe, and nolde ða þrowunge mid fleame forbugan. Christ's passion has just been read before us, but we will first say to you how he came to the city of Jerusalem, and approached his own death, and would not by flight avoid his passion.\n"Se Hælend ferde to ðære byrig Hierusalem, and ðaða hé genealæhte ðære dune Oliueti, þa sende he his twegen leorning-cnihtas, þus cweðende, Gáð to ðære byrig þe eow ongean is, and ge gemétað þærrihte getígedne assan and his folan samod: untygað hí, and lædað to me:" et reliqua. "Jesus went to the city of Jerusalem, and when he approached the mount of Olives, he sent two of his disciples, thus saying, Go to the town which is before you, and ye shall straightways find an ass tied and its foal also: untie them, and lead them to me," etc.\nÞam folce wearð cuð þæt se Hælend arærde lytle ær Lazarum of deaðe, seðe læg stincende feower niht on byrgene: þa comon þa togeanes Criste þe geleaffulle wæron, mid þam wurðmynte, swa we ær cwædon. Comon eac sume ða ungeleaffullan, mid nanum wurðmynte, ac mid micclum graman, swa swa Iohannes se Godspellere cwæð, Þæt "ða heafod-menn þæs folces smeadon betwux him þæt hi woldon ofslean þone Lazarum, þe Crist of deaðe awrehte; forðan ðe manega ðæs folces menn gelyfdon on þone Hælend, þurh ðæs deadan mannes ærist." We wyllað nu fon on þone traht þissere rædinge. It was known to the people that Christ a little before had raised Lazarus from death, who had lain stinking four nights in the grave: then those, who were believing, came to meet Christ with the honours which we have already mentioned. Some also who believed not came, with no honours, but with great wrath, as John the Evangelist said, That "the chief priests of the people consulted among themselves how they should slay Lazarus, whom Christ had raised from the dead; because many men of the people believed in Jesus, by reason of the dead man's rising." We will now proceed to the exposition of this text.\nÞa twegen leorning-cnihtas þe Crist sende æfter þam assan, hí getacnodon þa láreowas þe God sende mancynne to lærenne. Twegen hí wæron, for ðære getacnunge þe láreow habban sceal. He sceal habban lare, þæt he mage Godes folc mid wisdome læran to rihtum geleafan, and he sceal mid godum weorcum ðam folce wel bysnian, and swa mid þam twam ðingum, þæt is mid lare and godre bysnunge þæt læwede folc gebige symle to Godes willan. The two disciples whom Christ sent after the ass betokened the teachers whom God sends to instruct mankind. They were two, because of the character which a teacher should have. He should have learning, that he may with wisdom instruct God's people in true belief, and he should, by good works, give good example to the people, and so, with those two things, that is, with learning and good example, ever incline the lay folk to God's will.\nSe getígeda assa and his fola getacniað twa folc, þæt is Iudeisc and hæðen: Ic cweðe, hæðen, forði þe eal mennisc wæs ða-gyt wunigende on hæðenscipe, buton þam anum Iudeiscan folce, þe heold þa ealdan ǽ on ðam timan. Hí wæron getígede, forðan ðe eal mancyn wæs mid synnum bebunden, swa swa se witega cwæð, "Anra gehwilc manna is gewriðen mid rapum his synna." Þa sende God his apostolas and heora æftergengan to gebundenum mancynne, and het hí untígan, and to him lædan. Hú untigdon hi ðone assan and þone folan? Hí bodedon ðam folce rihtne geleafan and Godes beboda, and eac mid micclum wundrum heora bodunge getrymdon. Þa abeah þæt folc fram deofles þeowdome to Cristes biggencum, and wæron alysede fram eallum synnum þurh þæt halige fulluht, and to Criste gelædde. The tied ass and its foal betoken two people, that is, the Jewish and the heathen: I say, heathen, because all mankind was yet continuing in heathenism, save only the Jews, who observed the old law at that time. They were tied; for all mankind was bound with sins, as the prophet said, "Every man is bound with the ropes of his sins." Then God sent his apostles and their successors to bound mankind, and bade untie, and lead them to him. How untied they the ass and the foal? They preached to the people right belief and God's commandments, and also by many miracles confirmed their preaching. The people then inclined from the service of the devil to the worship of Christ, and were freed from all sins, through holy baptism, and led to Christ.\nAssa is stunt nyten, and unclæne, and toforan oðrum nytenum ungesceadwis, and byrðen-strang. Swa wæron men, ær Cristes to-cyme, stunte and unclæne, ðaða hí ðeowedon deofolgyldum and mislicum leahtrum, and bugon to þam anlicnyssum þe hi sylfe worhton, and him cwædon to, "Þu eart min God." And swa hwilce byrðene swa him deofol on-besette, þa hí bæron. Ac ðaða Crist com to mancynne, þa awende he ure stuntnysse to geráde, and ure unclænnysse to clænum ðeawum. Se getemeda assa hæfde getacnunge þæs Iudeiscan folces, þe wæs getemed under þære ealdan ǽ. Se wilda fola hæfde getacnunge ealles oðres folces, þe wæs þa-gyt hæðen and ungetemed; ac hí wurdon getemede and geleaffulle þaþa Crist sende his leorning-cnihtas geond ealne middangeard, þus cweðende, "Farað geond ealne middangeard, and lærað ealle ðeoda, and fulliað hí on naman þæs Fæder, and þæs Suna, and þæs Halgan Gastes; and beodað þæt hi healdon ealle ða beboda þe ic eow tæhte." An ass is a foolish beast, and unclean, and stupid, compared with other beasts, and strong for burthens. So were men, before Christ's advent, foolish and unclean, while they ministered to idols, and divers sins, and bowed to the images, which they themselves had wrought, and said to them, "Thou art my God." And whatsoever burthen the devil set on them they bare. But when Christ came to mankind, then turned he our foolishness to reason, and our uncleanness to pure morals. The tamed ass betokened the Jewish people, who were tamed under the old law. The wild foal betokened all other people, who were heathen and untamed; but they became tamed and believing when Christ sent his disciples over the whole earth, thus saying, "Go over all the earth, and teach all nations, and baptize them in the name of the Father, and of the Son, and of the Holy Ghost; and command that they hold all the precepts which I have taught you."\nÞæra assena hlaford axode, hwí hí untigdon his assan? Swa eac ða heafod-men gehwilces leodscipes woldon þwyrlice wiðcweðan Godes bodunge. Ac ðaða hí gesawon þæt þa bydelas gehældon, þurh Godes mihte, healte and blinde, and dumbum spræce forgeafon, and eac ða deadan to life arærdon, þa ne mihton hí wiðstandan þam wundrum, ac bugon ealle endemes to Gode. Cristes leorning-cnihtas cwædon, "Se Hlaford behófað þæra assena, and sent hi eft ongean." Ne cwædon hí na Ure Hlaford, ne Ðin Hlaford, ac forðrihte, Hlaford; forðon ðe Crist is ealra hlaforda Hlaford, ægðer ge manna ge ealra gesceafta. Hi cwædon, "He sent hí eft ongean." We sind gemanode and gelaðode to Godes rice, ac we ne sind na genedde. Þonne we sind gelaðode, þonne sind we untigede; and ðonne we beoð forlætene to urum agenum cyre, þonne bið hit swilce we beon ongean asende. Godes myldheortnys is þæt we untigede syndon; ac gif we rihtlice lybbað, þæt bið ægðer ge Godes gifu ge eac ure agen geornfulnyss. We sceolon symle biddan Drihtnes fultum, forðan ðe ure agen cyre næfð nænne forðgang, buton he beo gefyrðrod þurh þone Ælmihtigan. The master of the asses asked, why they untied his asses? In like manner the chief men of every people would perversely oppose the preaching of God. But when they saw that the preachers, through God's might, healed the halt and the blind, and gave speech to the dumb, and also raised the dead to life, then could they not withstand those miracles, but all at last inclined to God. Christ's disciples said, "The Lord hath need of the asses, and sends for them." They did not say Our Lord, nor Thy Lord, but simply, The Lord; for Christ is Lord of all lords, both of men and of all creatures. They said, "He sends for them." We are exhorted and invited to God's kingdom, but we are not forced. When we are invited, then are we untied; and when we are left to our own election, then is it as though we are sent for. It is God's mercy that we are untied; but if we live rightly, that will be both God's grace and our own zeal. We should constantly pray for the Lord's support; seeing that our own election has no success, unless it be promoted by the Almighty.\nNe het Crist him to lædan modigne stedan mid gyldenum gerædum gefreatewodne, ac þone wacan assan he geceas him to byrðre; forðon þe he tæhte symle eadmodnysse, and ðurh hine sylfne þa bysne sealde, and ðus cwæð, "Leorniað æt me, þæt ic eom liðe and swiðe eadmod, and ge gemetað reste eowrum sawlum." Þis wæs gewitegod be Criste, and ealle ða ðing þe he dyde, ærðan þe he to men geboren wære. Christ did not command them to lead to him a proud steed adorned with golden trappings, but the mean ass he chose to bear him; for he ever taught humility, and in himself gave the example, and thus said, "Learn of me, who am meek and very humble, and ye shall find rest for your souls." This was prophesied of Christ, and all the things which he did before he was born as man.\nSión is an dún, and heo is gecweden, 'Sceawung-stow;' and Hierusalem, 'Sibbe gesihð.' Siónes dohtor is seo gelaðung geleaffulra manna, þe belimpð to ðære heofenlican Hierusalem, on þære is symle sibbe gesihð, butan ælcere sace, to ðære us gebrincð se Hælend, gif we him gelæstað. Sion is a hill, and it is interpreted, A place of contemplation; and Jerusalem, Sight of peace. The daughter of Sion is the congregation of believing men, who belong to the heavenly Jerusalem, in which is ever a sight of peace, without any strife, to which Jesus will bring us, if we follow him.\nCristes leorning-cnihtas ledon hyra reaf uppan þan assan, forðan þe hé nolde on nacedum assan ridan. Reaf getacniað rihtwisnysse weorc, swa swa se wítega cwæð, "Drihten, þine sacerdas sind ymbscrydde mid rihtwisnysse." Se nacoda assa bið mid reafum gesadelod, ðonne se idela man bið mid wisra láreowa mynegungum and gebisnungum to Godes handa gefrætwod; and he ðonne byrð Crist, swa swa se apostol cwæð, "Ge sind gebohte mid micclum wurðe; wuldriað forði, and berað God on eowrum lichaman." God we berað on urum lichaman, forðan ðe we beoð tempel and fætels þæs Halgan Gastes, gif we us wið fule leahtras gescyldað: be ðam cwæð se ylca apostol swiðe egeslice, "Se ðe gewemð Godes tempel, God hine fordeð." Se ðe ne bið Godes tempel, he bið deofles tempel, and byrð swiðe swære byrðene on his bæce. Christ's disciples laid their garments upon the ass, because he would not ride on a naked ass. Garments betoken works of righteousness, as the prophet said, "Lord, thy priests are clothed with righteousness." The naked ass is saddled with garments, when the simple man is equipped to the hand of God with the exhortations and examples of wise instructors; and he then bears Christ, as the apostle said, "Ye are bought with great price; glorify therefore, and bear God on your bodies." We bear God on our bodies, because we are a temple and shrine of the Holy Ghost, if we guard ourselves against foul sins: of which the same apostle said very awfully, "He who defiles the temple of God, God will fordo him." He who is not a temple of God is a temple of the devil, and bears a very heavy burthen on his back.\nWe wyllað secgan eow sum bigspell. Ne mæg nan man hine sylfne to cynge gedon, ac þæt folc hæfð cyre to ceosenne þone to cyninge þe him sylfum licað: ac siððan he to cyninge gehalgod bið, þonne hæfð hé anweald ofer þæt folc, and hí ne magon his geoc of heora swuran asceacan. Swa eac gehwilc man hæfð agenne cyre, ærðam þe hé syngige, hweðer hé wille filian deofles willan, oððe wiðsacan. Þonne gif hé mid deofles weorcum hine sylfne bebint, ðonne ne mæg he mid his agenre mihte hine unbindan, buton se Ælmihtiga God mid strangre handa his mildheortnysse hine unbinde. Agenes willan and agenre gymeleaste he bið gebunden, ac þurh Godes mildheortnysse he bið unbunden, gif he ða alysednysse eft æt Gode geearnað. We will say to you a parable. No man may make himself a king, for the people have the option to choose him for king who is agreeable to them: but after that he has been hallowed as king, he has power over the people, and they may not shake his yoke from their necks. In like manner every man has his own choice, before he sins, whether he will follow the devil's will, or withstand it. Then if he bind himself with the works of the devil, he cannot by his own power unbind himself, unless the Almighty God unbind him with the strong hand of his mercy. Of his own will and his own heedlessness he is bound, but through God's mercy he will be unbound, if he afterwards merit his liberation of God.\nÞæt folc ðe heora reaf wurpon under þæs assan fét, þæt sind þa martyras, þe for Cristes geleafan sealdon heora agenne lichaman to tintregum. Sume hi wæron on fyre forbærnde, sume on sǽ adrencte, and mid mislicum pinungum acwealde; and sealdon us bysne þæt we ne sceolon, for nanum ehtnyssum oððe earfoðnyssum, urne geleafan forlætan, and fram Criste bugan, ðe má ðe hí dydon. Menig man is cristen geteald on sibbe, þe wolde swiðe hraðe wiðsacan Criste, gif him man bude þæt man bead þam martyrum: ac his cristendom nis na herigendlic. Ac ðæs mannes cristendom is herigendlic, seðe nele, for nanre ehtnysse, bugan fram Criste, ne for swurde, ne for fyre, ne for wætere, ne for hungre, ne for bendum; ac æfre hylt his geleafan mid Godes hérungum, oð his lifes ende. The people who cast their garments under the feet of the ass, are the martyrs, who for Christ's faith gave their own bodies to torments. Some were burnt in fire, some drowned in the sea, and slain with divers tortures; and gave us an example, that we should not, for any persecutions or hardships, forsake our faith, and incline from Christ, any more than they did. Many a man is accounted a christian in peace, who would very quickly deny Christ, if he were sentenced to that to which the martyrs were sentenced: but his christianity is not praiseworthy. But that man's christianity is praiseworthy, who will not, for any persecution, incline from Christ, neither for sword, nor for fire, nor for water, nor for hunger, nor for bonds; but ever holds his faith with the praises of God to his life's end.\nÞa ðe ðæra treowa bogas heowon, and mid þam Cristes weig gedæfton, þæt sind þa lareowas on Godes cyrcan, þe plucciað þa cwydas ðæra apostola and heora æftergengena, and mid þam Godes folce gewisiað to Cristes geleafan, þæt hí beon gearwe to his færelde. Those who hewed branches of trees, and with them prepared Christ's way, are the teachers in God's church, who cull the sayings of the apostles and their successors, and with them direct God's people to the faith of Christ, that they may be prepared for his way.\nÞæt folc ðe Criste beforan stóp, and þæt ðe him fyligde, ealle hí sungon, "Osanna Filio Dauid," þæt is on urum geðeode, "Sy hǽlo Dauides Bearne." Þa ðe Criste beforan stopon, þa sind ða heahfæderas and þa wítegan, ðe wæron ǽr Cristes flæsclicnysse; and ða ðe him bæftan eodon, þæt sind ða ðe æfter Cristes acennednysse to him gebugon, and dæghwamlice bugað: and ealle hí singað ænne lofsang; forðan ðe wé and hí ealle healdað ænne geleafan, swa swa Petrus se apostol cwæð, ðaða he spræc be ðam heahfæderum, "We gelyfað þæt we beon gehealdene þurh Cristes gife, swa swa hí." The people who walked before Christ, and those who followed him, all sung "Osanna Filio David," that is, in our tongue, "Hail, Son of David." Those who walked before Christ, are the patriarchs and prophets, who were before Christ's incarnation; and those who went after him, are those who inclined to Christ after his birth, and daily incline to him: and all these sing one hymn; because we and they all hold one faith, as Peter the apostle said, when he spake of the patriarchs, "We believe that we shall be saved by Christ's grace, as well as they."\nHí cwædon "Dauides Bearn," forðan þe Crist is þæs mæran cyne-cynnes Dauides, æfter þære menniscnysse. Of ðam cynne wæs seo eadige Maria his modor. Hi sungon, "Gebletsod is se ðe com on Godes naman." Se Hælend com on Godes naman, forðan þe se Heofenlica Fæder hine asende ús to alysednysse; and ealle ða wundra þe hé worhte, on eallum he herede and wuldrode his Fæder naman. "Sy hælo Dauides Bearne on heahnyssum." Þæs Hælendes to-cyme and his ðrowung wæs halwendlic ægðer ge mannum ge englum; forðan ðe wé geeacniað heora werod, þe se feallenda deofol gewanode; be ðam cwæð se apostol Paulus, "Þæt sceoldon ealle heofenlice ðing and eorðlice beon ge-edstaðelode on Criste." They said, "Son of David," because Christ is, according to his human nature, of the great race of David. Of that race was the blessed Mary his mother. They sung, "Blessed is he who is come in the name of God." Jesus came in the name of God, for the Heavenly Father sent him for our redemption; and in all the miracles which he wrought, he praised and glorified his Father's name. "Hail, Son of David, in the highest." The Saviour's advent and his passion were salutary both to men and angels; because we increase their host which the fallen devil had diminished; concerning which the apostle Paul said, "That all heavenly and earthly things should be re-established in Christ."\nSe Hælend wæs wunigende binnan ðam temple of ðisum dæge oð nu on ðunres-dæg, and ægðer ge mid láre ge mid wundrum þæt folc tihte to soðfæstnysse and to rihtum geleafan. Þa namon ða heafod-men ándan ongean his láre, and syrwedon mid micelre smeaunge, hu hi mihton hine to deaðe gebringan. Ne mihte se deað him genealæcan, gif he sylf nolde, ac he com to mannum to ði þæt he wolde beon gehyrsum his Fæder oð deað, and mancynn alysan fram ðam ecan deaðe mid his hwilwendlicum deaðe. Þeah-hwæðere ne nydde he na þæt Iudeisce folc to his cwale, ac deofol hí tihte to ðam weorce, and God þæt geðafode, to alysednysse ealles geleaffulles mancynnes. Jesus was staying in the temple from this day till now on Thursday, and both with doctrine and with miracles stimulated the people to truth and to right faith. Then the chief men became envious of his doctrine, and machinated with great deliberation how they might bring him to death. Death could not have approached him, if he himself had not willed it, but he came to men because he would be obedient to his Father till death, and redeem mankind from eternal death by his temporary death. Yet did he not compel the Jewish people to slay him, but the devil instigated them to the work, and God consented to it, for the redemption of all believing mankind.\nWe habbað oft gesæd, and gít secgað, þæt Cristes rihtwisnys is swa micel, þæt he nolde niman mancyn neadunga of ðam deofle, buton he hit forwyrhte. He hit forwyrhte ðaða he tihte þæt folc to Cristes cwale, þæs Ælmihtigan Godes; and ða þurh his unscæððigan deað wurdon we alysede fram ðam ecan deaðe, gif we us sylfe ne forpærað. Þa getimode ðam reðan deofle swa swa deð þam grædigan fisce, þe gesihð þæt ǽs, and ne gesihð ðone angel ðe on ðam æse sticað; bið þonne grædig þæs æses, and forswylcð þone angel forð mid þam æse. Swa wæs þam deofle: he geseh ða menniscnysse on Criste, and na ða godcundnysse: ða sprytte he þæt Iudeisce folc to his slege, and gefredde ða þone angel Cristes godcundnysse, þurh ða hé wæs to deaðe aceocod, and benǽmed ealles mancynnes þara ðe on God belyfað. We have often said, and yet say, that the justice of Christ is so great, that he would not forcibly have taken mankind from the devil, unless he had forfeited them. He forfeited them when he instigated the people to the slaying of Christ, the Almighty God; and then through his innocent death we were redeemed from eternal death, if we do not destroy ourselves. Then it befell the cruel devil as it does the greedy fish, which sees the bait, and sees not the hook which sticks in the bait; then is greedy after the bait and swallows up the hook with the bait. So it was with the devil: he saw the humanity in Christ, and not the divinity: he then instigated the Jewish people to slay him, and then felt the hook of Christ's divinity, by which he was choked to death, and deprived of all mankind who believe in God.\nNæs na Cristes ðrowung gefremmed on þisum dæge, ac ða feower godspelleras awriton his ðrowunga on feower gesetnyssum; þa ane we rædað nu to-dæg, and ða oðre on ðisre wucan. Þa Iudei genámon hine on frige-æfen, and heoldon hine ða niht, and ðæs on merigen hí hine gefæstnodon on rode mid feower nægelum, and mid spere gewundedon. And ða embe nón-tid, þaþa hé forðferde, þa comon twegen gelyfede men, Ioseph and Nichodemus, and bebyrigdon his líc ær æfene, on niwere ðryh, mid deorwyrðum reafum bewunden. And his líc læg on byrgene þa sæter-niht and sunnan-niht; and seo godcundnys wæs on ðære hwile on helle, and gewrað þone ealdan deofol, and him of-anam Adám, þone frumsceapenan man, and his wíf Euan, and ealle ða ðe of heora cynne Gode ǽr gecwemdon. Þa gefredde se deofol þone angel þe he ǽr grædelice forswealh. And Crist arás of deaðe on þone easterlican sunnan-dæg, þe nu bið on seofon nihtum; be ðam is gelimplicor þonne mare to reccenne þonne nu sy: ac uton nu sprecan be ðyses dæges wurðmynte. Christ's passion did not take place on this day, but the four evangelists recorded his sufferings in four narratives: one we read now to-day, and the others in this week. The Jews took him on Friday evening, and held him that night, and on the morrow fixed him on a cross with four nails, and with a spear wounded him. And then about the ninth hour, when he departed, there came two believing men, Joseph and Nicodemus, and buried his corpse before evening in a new tomb, enwrapt in precious garments. And his corpse lay in the sepulchre the Saturday night and Sunday night; and the Divinity was during that while in hell, and bound the old devil, and took from him Adam, the first-created man, and his wife Eve, and all those of their race who had before given pleasure to God. Then was the devil sensible of the hook which he had before greedily swallowed. And Christ arose from death on the Easter-Sunday, which will now be in seven days, of which it is more fitting then to speak more fully than it is now: but let us now speak of the dignity of this day.\nSe gewuna stent on Godes cyrcan, þurh lareowas geset, þæt gehwær on Godes gelaðunge se sacerd bletsian sceole palm-twigu on ðisum dæge, and hí swa gebletsode ðam folce dælan; and sceolon ða Godes þeowas singan ðone lofsang, þe þæt Iudeisce folc sang togeanes Criste, þaþa he genealæhte his ðrowunge. We geeuenlæcað þam geleaffullum of ðam folce mid þisre dæde, forðan ðe hi bæron palm-twigu mid lofsange togeanes þam Hælende. Nu sceole we healdan urne palm, oðþæt se sangere onginne ðone offring-sáng, and geoffrian þonne Gode ðone palm, for ðære getacnunge. Palm getacnað syge. Sygefæst wæs Crist þaþa he ðone micclan deofol oferwann, and us generede: and we sceolon beon eac sygefæste þurh Godes mihte, swa þæt we ure unðeawas, and ealle leahtras, and ðone deofol oferwinnan, and ús mid godum weorcum geglencgan, and on ende ures lifes betæcan Gode ðone palm, þæt is, ure sige, and ðancian him georne, þæt we, ðurh his fultum, deoful oferwunnon, þæt he us beswican ne mihte. The custom exists in God's church, by its doctors established, that everywhere in God's congregation the priest should bless palm-twigs on this day, and distribute them so blessed to the people; and God's servants should then sing the hymn which the Jewish people sang before Christ, when he was approaching to his passion. We imitate the faithful of that people with this deed, for they bare palm-twigs with hymn before Jesus. Now we should hold our palm until the singer begins the offering-song, and then offer to God the palm for its betokening. Palm betokens victory. Victorious was Christ when he overcame the great devil and rescued us: and we should also be victorious through God's might, so that we overcome our evil practices, and all sins, and the devil, and adorn ourselves with good works, and at the end of our life deliver the palm to God, that is, our victory, and thank him fervently, that we, through his succour, have overcome the devil, so that he could not deceive us.\nSynfulra manna deað is yfel and earmlic, forðan ðe hí farað of ðisum scortan life to ecum pinungum: and rihtwisra manna deað is deorwyrðe, forði ðonne hí geendiað ðis geswincfulle líf, þonne beoð hí gebrohte to ðam ecan life, and bið þonne swylce heora ende beo anginn; forðan ðe hí ne beoð na deade, ac beoð awende of deaðe to life. Se lichama, ðe is þære sawle reaf, anbidað þæs micclan domes; and ðeah he beo to duste formolsnod, God hine arærð, and gebrincð togædere sawle and lichaman to ðam ecan life; and bið þonne gefylled Cristes behát, ðe ðus cwæð, "Þonne scínað ða rihtwisan swa swa sunne on heora Fæder ríce," seðe leofað and rixað á butan ende on ecnysse. Amen. The death of sinful men is evil and miserable, because they pass from this short life to everlasting torments: and the death of righteous men is precious, for when they end this life of tribulation they will be brought to the life eternal, and then will their end be as a beginning; for they will not be dead, but will be turned from death to life. The body, which is the garment of the soul, will await the great doom, and though it be rotted to dust, God will raise it, and will bring together soul and body to eternal life; and then will Christ's promise be fulfilled, who thus said, "Then shall the righteous shine as the sun in their Father's kingdom," who liveth and ruleth ever without end to eternity. Amen.\nCirclice ðeawas forbeodað to secgenne ænig spel on þam þrym swig-dagum. Church customs forbid any sermon to be said on the three still days.\nRetrieved from "https://en.wikisource.org/w/index.php?title=The_Homilies_of_the_Anglo-Saxon_Church/XIV&oldid=3548515"\nLast edited on 18 December 2011, at 17:07\nThis page was last edited on 18 December 2011, at 17:07.


Funastrum cynanchoides\t(Decne.) Schltr. (redirected from: Funastrum cynanchoides subsp. cynanchoides )


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