W.10 – PPEA\n1r 1v 2r 2v 3r 3v 4r 4v 5r 5v 6r 6v 7r 7v 8r 8v 9r 9v 10r 10v 11r 11v 12r 12v 13r 13v 14r 14v 15r 15v 16r 16v 17r 17v 18r 18v 19r 19v 20r 20v 21r 21v 22r 22v 23r 23v 24r 24v 25r 25v 26r 26v 27r 27v 28r 28v 29r 29v 30r 30v 31r 31v 32r 32v 33r 33v 34r 34v 35r 35v 36r 36v 37r 37v 38r 38v 39r 39v 40r 40v 41r 41v 42r 42v 43r 43v 44r 44v 45r 45v 46r 46v 47r 47v 48r 48v 49r 49v 50r 50v 51r 51v 52r 52v 53r 53v 54r 54v 55r 55v 56r 56v 57r 57v 58r 58v 59r 59v 60r 60v 61r 61v 62r 62v 63r 63v 64r 64v 65r 65v 66r 66v 67r 67v 68r 68v 69r 69v 70r 70v 71r 71v 72r 72v 73r 73v 74r 74v 75r 75v 76r 76v 77r 77v 78r 78v 79r 79v 80r 80v 81r 81v 82r 82v 83r 83v 84r 84v 85r 85v 86r 86v 87r 87v 88r 88v 89r 89v 90r 90v 91r 91v 92r 92v 93r 93v 94r 94v 95r 95v 96r 96v 97r 97v 98r 98v 99r 99v 100r 100v 101r 101v 102r 102v 103r 103v 104r 104v 105r 105v 106r 106v 107r 107v 108r 108v 109r 109v 110r 110v 111r 111v 112r 112v 113r 113v 114r 114v 115r 115v 116r 116v 117r 117v 118r 118v 119r 119v 120r 120v 121r 121v 122r 122v 123r 123v 124r 124v 125r 125v 126r 126v 127r 127v 128r 128v 129r 129v 130r 130v\nfol. 51r (cont.)I\nPassus .xus.decimus de visione . et ijussecundus de Dowel\nThanne hadde wit a wif . was hote dame Studie\nThat lene was of lere . and of liche boþe\nShe was wonderly wroþ . þat wit me þus tauȝte\nAnd al starynge dame Studie . sterneliche lokedW.10.4: W alone reads loked; other B manuscripts have seide.\n¶ Wel artow wis quod she to wit . any wisdomes to telle\nTo flatereres or to fooles . þat frenetike ben of wittes\nAnd blamed hym and banned hym . and bad hym be stille\nWiþ swiche wise wordes . to wissen any sottes\nAnd seide noli mittere man . margery perles\nAmong hogges þat han . hawes at wille\nThei doon but dryuele þer-on . draf were hem leuere\nThan al þe precious perree . þat in paradis wexeþ\nI seye it by swiche quod she . þat sheweþ by hir werkes\nThat hem were leuere lond . and lordshipe on erþe\nOr richesse or rentes . and reste at hir wille\nThan alle þe sooþ sawes . þat Salomon seide euere\n¶ Wisdom and wit now . is noȝt worþ a kerse W.10.17:nota\nBut if it be carded wiþ coueitise . as cloþeres kemben hir wolle W.10.18:nota\nWho-so kan contreue deceites . and conspire wronges W.10.19:nota\nAnd lede forþ a loue-day . to lette wiþ truþe W.10.20:nota\nHe þat swiche craftes kan . to counseil is cleped W.10.21:nota\nThei lede lordes wiþ lesynges . and bilieþ truþe W.10.22:nota\n¶ Iob þe gentile . in hise gestes witnesseþ W.10.23:nota\nThat wikked men þei welden . þe welþe of þis worlde W.10.24:nota\nAnd þat þei ben lordes of ech a lond . þat out of lawe libbeþ W.10.25:nota\n¶ Quare impij viuunt bene est omnibus qui preuaricantur & inique agunt\n¶ The Sauter seiþ þe same . by swiche þat doon ille\n¶ Ecce ipsi peccatores habundantes in seculo obtinuerunt diuicias\n¶ Lo seiþ holy lettrure . whiche beþ þise sherewes W.10.29:nota\nThilke þat god gyueþ moost . leest good þei deleþ W.10.30:nota\nAnd moost vnkynde to þe commune . þat moost catel weldeþ W.10.31:nota\n¶ Que perfecisti destruxerunt . iustus autem &c\n¶ Harlotes for hir harlotrie . may haue of hir goodes W.10.33:nota\nAnd Iaperis and Iogelours . and Iangleris of gestes W.10.34:nota\n¶ Ac he þat haþ holy writ . ay in his mouþe W.10.35:nota\nAnd kan telle of Tobye . and of twelue Apostles W.10.36:nota\nOr prechen of þe penaunce . þat Pilat wikkedlyW.10.37: The first letters of wikkedly appear to be written over an erasure. W alone reads wikkedly; Cr reads falsely; other B manuscripts omit. wroȝte W.10.37:nota\nTo Iesu þe gentile . þat Iewes todrowe W.10.38:nota\nLitel is he loued . þat swich a lesson sheweþ W.10.39:nota\nOr daunted or drawe forþ . I do it on god hym-selue W.10.40:nota\n¶ But þoo þat feynen hem foolis . and wiþ faityng libbeþ W.10.41:nota\nAyein þe lawe of oure lord . and lyen on hem-selue W.10.42:nota\nSpitten and spuen . and speke foule wordes W.10.43:nota\nDrynken and dreuelen . and do men for to gape W.10.44:nota\nLikne men and lye on hem . þat leneþ hem no ȝiftes W.10.45:nota\nThei konne namoore mynstralcie . ne Musik men to glade W.10.46:nota\nThan Munde þe Millere . of Multa fecit deus\nNe were hir vile harlotrye . haue god my trouþe\nSholde neuere kyng ne knyȝt . ne Chanon of Seint Poules\nȜyue hem to hir yeresȝyue . þe ȝifte of a grote\n¶ Ac murþe and mynstralcie . amonges men is nouþe W.10.51:nota\nLecherie . losengerye . and losels tales W.10.52:nota\nGlotonye and grete oþes . þis murþe þei louyeþ W.10.53:nota\n¶ Ac if þei carpen of crist . þise clerkes and þise lewed W.10.54:nota\nAt mete in hir murþe . whan Mynstrals beþ stille W.10.55:nota\nThanne telleþ þei of þe Trinite . a tale ouþer tweye W.10.56:nota\nAnd bryngen forþ a balled reson . and taken Bernard to witnesse W.10.57:nota\nAnd puten forþ a presumpcion . to preue þe soþe W.10.58:nota\nThus þei dryuele at hir deys . þe deitee to knowe W.10.59:nota\nAnd gnawen god wiþ þe gorge . whanne hir guttes fullen W.10.60:nota\n¶ Ac þe carefulle may crie . and carpen at þe yate W.10.61:nota\nBoþe afyngred and a-furst . and for chele quake W.10.62:nota\nIs þer noon to nyme hym neer . his anoyW.10.63: W alone reads anoy; other B manuscripts have noy. to amende W.10.63:nota\nBut hunten hym as an hound . and hoten hym go þennes W.10.64:nota\nLitel loueþ he þat lord . þat lent hym al þat blisse W.10.65:nota\nThat þus parteþ wiþ þe pouere a parcelle whan hym nedeþ W.10.66:nota\nNe were mercy in meene men . moore þan in riche W.10.67:nota\nMendinauntz metelees . myȝte go to bedde W.10.68:nota\nGod is muche in þe gorge . of þise grete maistres W.10.69:nota\nAc amonges meene men . his mercy and hise werkes W.10.70:nota\nAnd so seiþ þe Sauter . I haue seiȝen it ofte W.10.71:nota\nEcce audiuimus eam in effrata inuenimus eam in campis silueW.10.72: There is evidence of a letter cropped at the end, perhaps &c as in Hm.\n¶ Clerkes and oþere kynnes men . carpen of god faste\nAnd haue hym muche in þe mouþ . ac meene men in herte\n¶ Freres and faitours . han founde swiche questions W.10.75:nota\nTo plese wiþ proude men . syn þe pestilence tyme W.10.76:nota\nAnd prechen at Seint Poules . for pure enuye of clerkes W.10.77:nota\nThat folk is noȝt fermed in þe feiþ . ne free of hire goodes W.10.78:nota\nNe sory for hire synnes . so is pride woxen W.10.79:nota\nIn Religion and in al þe Reme . amonges riche and pouere W.10.80:nota\nThat preieres haue no power . þe pestilence to lette W.10.81:nota\nAnd yet þe wrecches of þis world . is noon ywar by ooþer W.10.82:nota\nNe for drede of þe deeþ . wiþ-drawe noȝt hir pride W.10.83:nota\nNe beþ plenteuouse to þe pouere . as pure charite wolde W.10.84:nota\nBut in gaynesse and in glotonye . forglutten hir good hem-selue W.10.85:nota\nAnd brekeþ noȝt to þe beggere . as þe book techeþ W.10.86:nota\nFrange esurienti panem tuum &c W.10.87:nota\nAnd þe moore he wynneþ and welt . welþes and richesse W.10.88:nota\nAnd lordeþ in londes . þe lasse good he deleþ W.10.89:nota\n¶ Tobye telleþ yow noȝt so . takeþ hede ye riche\nHow þe book bible . of hym bereþ witnesse\n¶ Si tibi sit copia habundanter tribue\nSi autem exiguum illud impertiri stude libenter\n¶ Who-so haþ muche spende manliche . so seiþ Tobye W.10.94:nota\nAnd who-so litel weldeþ . rule hym þer-after W.10.95:nota\nFor we haue no lettre of oure lif . how longe it shal dure W.10.96:nota\nSwiche lessons lordes sholde . louye to here W.10.97:nota\nAnd how he myȝte moost meynee . manliche fynde W.10.98:nota\n¶ Nouȝt to fare as a fiþelere or a frere . for to seke festes\nHomliche at oþere mennes houses . and hatien hir owene\nElenge is þe halle . ech day in þe wike\n¶ Ther þe lord ne þe lady . likeþ noȝt to sitte\nNow haþ ech riche a rule . to eten by hym-selue W.10.103:nota\nIn a pryuee parlour . for pouere mennes sake W.10.104:nota\nOr in a chambre wiþ a chymenee . and leue þe chief halle W.10.105:nota\nThat was maad for meles . men to eten Inne W.10.106:nota\nAnd al to spare to spende . þat spille shal anoþer W.10.107:nota\n¶ I haue yherd heiȝe men . etynge at þe table\nCarpen as þei clerkes were . of crist and of hise myȝtes\nAnd leyden fautes vp-on þe fader . þat formede vs alle\nAnd carpen ayein clerkes . crabbede wordes\nWhy wolde oure Saueour suffre . swich a worm in his blisse\nThat bigiled þe womman . and þe man after\nThoruȝ whiche wiles and wordes . þei wente to helle\nAnd al hir seed for hir synne . þe same deeþ suffrede\n¶ Here lyeþ youre lore . þise lordes gynneþ dispute\nOf þat þe clerkes vs kenneþ . of crist by þe gospel\nFilius non portabit iniquitatem patris &c\n¶ Why sholde we þat now ben . for þe werkes of Adam\nRoten and to-rende . Reson wolde it neuere\nVnusquisque portabit onus suum &c\n¶ Swiche motyues þei meueW.10.122: The reading could as well be mene. . þise maistres in hir glorie\nAnd maken men in mysbileue . þat muse muche on hire wordes\nYmaginatif her-afterward . shal answere to hirW.10.124: W alone reads hir; other B manuscripts have youre. purpos\n¶ Austyn to swiche Argueres . telleþ þis teme\nNon plus sapere quam oportet\n¶ Wilneþ neuere to wite . why þat god wolde\nSuffre Sathan . his seed to bigile\nAc bileueþ lelly . in þe loore of holy chirche\nAnd preie hym of pardon . and penaunce in þi lyue\nAnd for his muche mercy . to amende yow here\nFor alle þat wilneþ to wite . þe weyes of god almyȝty\nI wolde his eiȝe were in his ers . and his fynger after\nThat euere wilneþ to wite . why þat god wolde\nOr Iudas to þe Iewes . Iesu bitraye\nAl was as þow woldest . lord yworshiped be þeW.10.137: W alone reads þe; other B manuscripts have þow.\nAnd al worþ as þow wolt . what-so we dispute\n¶ And þo þat vseþ þise hauylons . to blende mennes wittes\nWhat is dowel fro dobet . þatW.10.140: W alone reads þat; other B manuscripts have now. deef mote he worþe\nSiþþe he wilneþ to wite . whiche þei ben boþe\nBut if he lyue in þe lif . þat longeþ to dowel\nFor I dar ben his bolde borgh . þat dobet wole he neuere\nTheiȝ dobest drawe on hym . day after ooþer\n¶ And whan þat wit was ywar . what dame Studie tolde\nHe bicom so confus . he kouþe noȝt loke\nAnd as doumb as deeþ . and drouȝ hym arere\nAnd for no carpyng I . kouþe after . ne knelyng to þe grounde\nI myȝte gete no greyn . of his grete wittes\nBut al lauȝynge he louted . and loked vp-on Studie\nIn signe þat I sholde . bisechen hire of grace\n¶ And whan I was war of his wille . to his wif gan I loute\nAnd seide mercy madame . youre man shal I worþe\nAs longe as I lyue . boþe late and raþe\nFor to werche youre wille . þe while my lif dureþ\nWiþ þat ye kenne me kyndely . to knowe what is dowel\n¶ For þi mekenesse man quod she . and for þi mylde speche\nI shal kenne þee to my Cosyn . þat Clergie is hoten\nHe haþ wedded a wif . wiþ-Inne þise sixe monþes\n¶ Is sib toW.10.160: W alone reads to; other B manuscripts have to þe. seuen artz . Scripture is hir name\nThey two as I hope . after my techyng\nShullen wissen þee to dowel . I dar it vnder-take\n¶ Thanne was he al-so fayn . as fowel of fair morwe\nAnd gladder þan þe gleman . þat gold haþ to ȝifte\nAnd asked hire þe heighe wey . where þat Clergie dwelte\nAnd tel me som tokene quod I . for tyme is þat I wende\n¶ Aske þe heighe wey quod she . hennes to Suffre\nBoþe wele and wo . if þat þow wolt lerne\nAnd ryd forþ by richesse . ac rest þow noȝt þer-Inne\nFor if þow couplest þee þer-wiþ . to clergie comestow neuere\n¶ And also þe likerouse launde . þat lecherie hatte\nLeue it on þi left half . a large myle or moore\nTil þow come to a court . kepe wel þi tunge\nFro lesynges and liþer speche . and likerouse drynkes\n¶ Thanne shaltow se Sobretee . and Sympletee of speche\nThat ech wight be in wille . his wit þee to shewe\nAnd þus shaltow come to Clergie . þat kan manye þynges\n¶ Seye hym þis signe . I sette hym to Scole\nAnd þat I grete wel his wif . for I wroot hire manye bokes\nAnd sette hire to Sapience . and to þe Sauter glose\nLogyk I lerned hire . and manye oþere lawes\nAnd alleW.10.182: W alone reads alle; other B manuscripts have alle þe. Musons in Musik . I made hire to knowe\n¶ Plato þe poete . I putteW.10.183: W alone reads putte; other B manuscripts have putte hym. first to boke\nAristotle and oþere mo to argue I tauȝte\n¶ Grammer for girles . I garte first to write\nAnd bette hem wiþ a baleys . but if þei wolde lerne\n¶ Of alle kynne craftes . I contreued tooles\nOf Carpentrie of kerueres . and compased Masons\nAnd lerned hem leuel and lyne . þouȝ I loke dymme\n¶ Ac Theologie haþ tened me . ten score tymes\nThe moore I muse þer-Inne . þe mystier it semeþ W.10.191:nota\nAnd þe depper I deuyne . þe derker me it þynkeþ W.10.192:nota\nIt is no Science for-soþe . for to sotile Inne\nA ful leþi þyng it were . if þat loue nere\nAc for it leteþW.10.195: W alone reads leteþ; most other B manuscripts have let. best bi loue . I loue it þe bettre\nFor þere þat loue is ledere . þer lakked neuere grace W.10.196:nota\nLoke þow loue lelly . if þee likeþ dowel W.10.197:nota\nFor do-bet and do-best . ben of loues kynne\n¶ In ooþer Science it seiþ . I seiȝ it in Catoun\nQui simulat verbis vel corde est fidus amicus\nTu quoque fac simile . sic ars deluditur arte\n¶ Who-so gloseþ as gylours doon . go me to þe same W.10.202:nota\nAnd so shaltow fals folk . and feiþlees bigile W.10.203:nota\nThis is Catons kennyng . to clerkes þat he lereþ\n¶ Ac Theologie techeþ noȝt so . who-so takeþ yeme\nHe kenneþ vs þe contrarie . ayein Catons wordes\nFor he biddeþ vs be as breþeren . and bidde for oure enemys W.10.207:nota\nAnd louen hem þat lyen on vs . and lene hem whan hem nedeþ W.10.208:nota\nAnd do good ayein yuel . god hym-self it hoteþ W.10.209:nota\nDum tempus habemus operemur bonum ad omnes . maxime autem ad domesticos fidei\n¶ Poul preched þe peple . þat parfitnesse louede\nTo do good for goddes loue . and gyuen men þat asked W.10.212:nota\nAnd namely to swiche . as suwen oure bileue\nAnd alle þat lakkeþ vs or lyeþ . oure lord techeþ vs to louye W.10.214:nota\nAnd noȝt to greuen hem þat greueþ vs . god hym-self forbad it W.10.215:nota\n¶ For-þi loke þow louye . as longe as þow durest W.10.217:nota\nFor is no science vnder sonne . so souereyn for þe soule W.10.218:nota\n¶ Ac Astronomye is an hard þyng . and yuel for to knowe\nGeometrie and Geomesie . so gynful of speche W.10.220:nota\nWho-so þynkeþ werche with þo two . þryueþ ful late W.10.221:nota\nFor sorcerie is þe Souereyn book . þat to þo Sciences bilongeþ\n¶ Yet ar þer fibicches in forceres . of fele mennes makyng\nExperimentz of Alkenamye . þe peple to deceyue\nIf þow þynke to dowel . deel þer-wiþ neuere\n¶ Alle þise Sciences I my-self . sotilede and ordeynede\nAnd founded hem formest . folk to deceyue\nTel Clergie þis tokene . and Scripture after\nTo counseille þee kyndely . to knowe what is dowel\n¶ I seide grant mercy madame . and mekely hir grette\nAnd wente wightly awey . wiþ-oute moore lettyng\nAnd til I com to clergie . I koude neuere stynte\nAnd grette þe goode man . as Studie me tauȝte\nAnd afterwardes þe wif . and worshiped hem boþe\nAnd tolde hem þe tokenes . þat me tauȝt were\nWas neuere gome vp-on þis ground . siþ god made þe worlde\nFairer vnderfongen . ne frendlier ateseat ese\nThan my-self sooþly . soone so he wiste\nThat I was of wittes hous . and wiþ his wif dame Studie\n¶ I seide to hem sooþly . þat sent was I þider\nDo-wel and dobet . and dobest to lerne\n¶ It is a commune lyf quod Clergie . on holy chirche to bileue\nWiþ alle þe articles of þe feiþ . þat falleþ to be knowe\nAnd þat is to bileue lelly . boþe lered and lewed\nOn þe grete god . þat gynnyng hadde neuere\nAnd on þe sooþfast sone . þat saued man-kynde\nFro þe dedly deeþ . andW.10.247: W alone reads and; other B manuscripts have and þe. deueles power\nThoruȝ þe help of þe holy goost . þe which goost is of boþe\nThre persones . ac noȝt in plurel nombre\nFor al is but oon god . and ech is god hym-selue\nDeus pater / deus filius / deus spiritus sanctus\nGod þe fader / god þe sone . god holy goost of boþe\nMakere of man-kynde . and of beestes boþe\n¶ Austyn þe olde . her-of made bokes\nAnd hym-self ordeyned . to sadde vs in bileue\nWho was his Auctour . alle þe foure Euaungelistes\nAnd Crist cleped hym-self so . þe Euaungelistes bereþ witnesseW.10.257: After this line WHmCr omit the line Ego in patre & pater in me est & qui videt me . videt et patrem meum (as in L).\n¶ Alle þe clerkes vnder crist . ne koude þis assoille\nBut þus it bilongeþ to bileue . to lewed þat willen dowel\nFor hadde neuere freke fyn wit . þe feiþ to dispute\nNe man hadde no merite . myȝte it ben ypreued\n¶ Fides non habet meritum vbi humana racio prebet experimentum\nThanne is dobet to suffre . for þe soules helþe\nAl þat þe book bit . bi holi cherches techyng .\nAnd þat is man bi þy myȝt . for mercies sake\nLoke þow werche it in werk . þat þi word sheweþ W.10.266:nota\nSwich as þow semest in siȝte . be in assay y-founde\nAppare quod es vel esto quod appares\n¶ And lat no-body be . by þi beryng bigiled W.10.269:nota\nBut be swich in þi soule . as þow semest wiþ-oute W.10.270:nota\n¶ Thanne is dobest to be boold . to blame þe gilty\nSyþenes þow seest þi-self . as in soule clene W.10.272:nota\nAc blame þow neuere body . and þow be blame-worþy W.10.273:nota\n¶ Si culpare velis . culpabilis esto cauebisW.10.274: A fifteenth-century hand has added nota.\nDogma tuum sordet . cum te tua culpa remordet\n¶ God in þe gospel . greuously repreueþ\nAlle þat lakkeþ any lif . and lakkes han hem-selue\n¶ Qui consideras festucam in oculo fratris tui . trabem in oculo tuo &c\n¶ Why meuestow þi mood for a mote . in þi broþeres eiȝe W.10.279:nota\nSiþen a beem in þyn owene . ablyndeþ þi-selueW.10.280: As at line 10.274, a fifteenth-century hand has added nota and has drawn a line linking 10.279 and 10.280. W.10.280:nota\nEice primo trabem in oculo tuo &c\nWhich letteþ þee to loke . lasse ouþer moore W.10.282:nota\n¶ I rede ech a blynd bosard . do boote to hym-selue\nFor Abbotes and for Priours . and for alle manere prelates\nAs persons and parissh preestes . þat preche sholde and teche\nAlle maner men to amenden . bi hire myȝtes\n¶ This text was told yow . to ben ywarW.10.287: W alone reads ywar; other B manuscripts have war. er ye tauȝte\nThat ye were swiche as ye seyeW.10.288: W alone reads seye; most other B manuscripts have seyde. . to salue wiþ oþere\nFor goddes word wolde noȝt be lost . for þat wercheþ euere\nIf it auailled noȝt þe commune . it myȝte auaille yow-selue\n¶ Ac it semeþ now sooþly . to þe worldes siȝte\nThat goddes word wercheþ noȝt . on lered ne on lewed\nBut in swich a manere . as Marc meneþ in þe gospel\nDum cecus ducit cecum ambo in foueam cadunt W.10.294:nota\n¶ Lewed men may likne yow þus . þat þe beem liþ in youre eiȝen\nAnd þe festu is fallen . for youre defaute\n¶ In alle maner men . þoruȝ mansede preestes\nThe bible bereþ witnesse . þat al þe folk of Israel\nBittre abouȝte þe giltes . of two badde preestes\nOffyn and Fynes . for hir coueitise\nArcha dei myshapped . and Ely brak his nekke\n¶ For-þi ye Correctours claweþ her-on . and correcteþ first yow-selue\nAnd þanne mowe ye safly seye . as Dauid made in þe Sauter\nExistimasti inique quod ero tui similis arguam te & statuam contra faciem tuam\n¶ And thanne shul burel clerkes ben abasshed . to blame yow or to greue\nAnd carpen noȝt as þei carpe now . neW.10.306: W alone reads ne; F reads to; other B manuscripts have and. calle yow doumbe houndes\nCanes non valentes latrare\nAnd drede to wraþe yow in any word . youre werkmanship to lette\nAnd be prester at youre preiere . þan for a pound of nobles\nAnd al for youre holynesse . haue ye þis in herte\n¶ In scole þere is scorn . but if a clerk wol lerne W.10.311:nota\nAnd gret loue and likyng . for ech of hem loueþ ooþer W.10.312:nota\n¶ Ac now is Religion a rydere . a Romere abouteW.10.313: W alone reads aboute; other B manuscripts have by stretes. W.10.313:nota\nA ledere of louedayes . and a lond buggere W.10.314:nota\nA prikere on a palfrey . fro Manere to Manere W.10.315:nota\nAnheepAn heep of houndes at his ers . as he a lord were W.10.316:nota\nAnd but if his knaue knele . þat shal his coppe brynge W.10.317:nota\nHe loureþ on hym and askeþ hym . who tauȝte hym curteisie W.10.318:nota\n¶ Litel hadde lordes to doon . to ȝyue lond from hire heires\nTo Religiouse þat han no rouþe . þouȝ it reyne on hir Auters W.10.320:nota\n¶ In many places þer þei ben personsW.10.321: W alone reads ben persons; other B manuscripts have persouns ben. . be hem-self ateseat ese W.10.321:nota\nOf þe pouere haue þei no pite . and þat is hir charite W.10.322:nota\nAc þei leten hem as lordes . hire londes lyen so brode W.10.323:nota\nAc þer shal come\n¶ Ac þer shal come a kyng . and confesse yow ReligiousesW.10.324: This is the line which Skeat called "this famous prediction, so curiously fulfilled in the time of Henry the Eighth" (Rev. Walter W. Skeat, ed., The Vision of William Concerning Piers the Plowman, in Three Parallel Texts (London: Oxford University Press, 1886), p. 69. The second nota may be in the hand of a sixteenth-century reader excited by the accuracy of Langland's "prediction." W.10.324:nota\nAnd bete yow as þe bible telleþ . for brekynge of youre rule W.10.325:nota\nAnd amende Monyals . Monkes and Chanons W.10.326:nota\nAnd puten toW.10.327: W alone reads to; other B manuscripts have hem to. hir penaunce . Ad pristinum statum ire W.10.327:nota\nAnd Barons wiþ Erles beten hem . þoruȝ Beatus virres techyng W.10.328:nota\nThat hir barnes claymen . and blame yow foule W.10.329:nota\n¶ Hij in curribus & hij in equis ipsi obligati sunt &c\n¶ And þanne Freres in hir fraytour . shul fynden a keye W.10.331:nota\nOf Costantyns cofres . in which is þe catel W.10.332:nota\nThat Gregories godchildren . han yuele despended W.10.333:nota\n¶ And þanne shal þe Abbot of Abyngdoun . and al his issue for euereW.10.334: There is a scribble (possibly a <d>) to the right of this line. W.10.334:nota\nHaue a knok of a kyng . and incurable þe wounde W.10.335:nota\n¶ That þis worþ sooþ seke ye . þat ofte ouer-se þe bible\nQuomodo cessauit exactor quieuit tributum . contriuit dominus\nbaculum impiorum . et virgam dominancium cedencium plaga insanabili\n¶ Ac er þat kyng come . Caym shal awake\nBut dowel shal dyngen hym adoun . and destruye his myȝte\n¶ Thanne is dowel and do-bet . quod I . dominus and knyȝthode\n¶ I nel noȝt scorne quod Scripture . but if scryueynes lye\nKynghod ne knyȝthod . by noȝt I kan awayte\nHelpeþ noȝt to heueneward . oone heris ende\nNe richesse riȝt noȝt . ne Reautee of lordes\nPoul preueþ it impossible . riche men to haue heuene W.10.345:nota\nSalomon seiþ also . þat siluer is worst to louye W.10.346:nota\nNichil iniquius quam amare pecuniam\nAnd Caton kenneþ vs to coueiten it . nauȝt but as nede techeþ\nDilige denarium set parce dilige formam\nAnd Patriarkes and prophetes . and Poetes boþe\nWriten to wissen vs . to wilne no richesse\nAnd preiseden pouerte with pacience . þe Apostles bereþ witnesse\nThat þei han Eritage in heuene . and by trewe riȝte\nTher riche men no riȝt may cleyme . but of ruþe and grace\n¶ Contra quod I by crist . þat kan I repreue\nAnd preuen it by Peter . and by Poul boþe\nThat is baptized beþ saaf . be he riche or pouere\n¶ That is in extremis quod Scripture . amonges Sarzens & Iewes\nThey mowen be saued so . and þat is oure bileue\nThat an vncristene in þat caas . may cristen an heþen\nAnd for his lele bileue . whan he þe lif tyneþ\nHaue þe heritage of heuene . as any man cristene\n¶ Ac cristene men wiþ-oute moore . maye noȝt come to heuene\nFor þat crist for cristene men . deide and confermed þe lawe\nThat who-so wolde and wilneþ . wiþ crist to arise\nSi cum Christo surexistis &c\n¶ He sholde louye and lene . and þe lawe fulfille\nThat is loue þi lord god . leuest abouen alle\nAnd after alle cristene creatures . in commune ech man ooþer\nAnd þus bilongeþ to louye . þat leueþ beW.10.370: W alone reads be; other B manuscripts have to be. saued\nAnd but we do þus in dede . atW.10.371: W alone reads at; other B manuscripts have er, ar, or. þe day of dome\nIt shal bisitten vs ful soure . þe siluer þat we kepen\nAnd oure bakkes þat moþe-eten be . and seen beggeris go naked\nOr delit in wyn and wilde fowel . and wite any in defaute\nFor euery cristene creature . sholde be kynde til ooþer W.10.375:nota\nAnd siþen heþen to helpe . in hope of amendement\n¶ God hoteþ heiȝe and lowe . þat no man hurte ooþer\nAnd seiþ slee noȝt þat semblable is . to myn owene liknesse\nBut if I sende þee som tokene . and seiþ Non mecaberisW.10.379: The scribe has written the more obvious necaberis and then altered this to mecaberis by adding a minim in the red ink used for the box. Other B manuscripts reading necaberis or necabis are CrYLOC2 and G (altered). See John Alford's discussion of the textual variations in Piers Plowman: A Guide to the Quotations (Binghamton: MRTS, 1992): 68-69.\nIs slee noȝt but suffre . and al for þe beste W.10.380:nota\nFor I shal punysshe hem in purgatorie . or in þe put of helle\nEch man for hise mysdedes . but mercy it lette\nThis is a long lesson quod I . and litel am I þe wiser\nWhere dowel is or dobet . derkliche ye shewen\nManye tales ye tellen . þat Theologie lerneþ\nAnd þat I man maad was . and my name yentred\nIn þe legende of lif . longe er I were\nOr ellis vnwriten for som wikkednesse . as holy writ witnesseþ\nNemo ascendit ad celum . nisi qui de celo descendit\n¶ I leue it wel quod I by oure lord . and on no lettrure bettre\nFor Salomon þe sage . þat Sapience tauȝte\nGod gaf hym grace of wit . and alle hise goodes after\nHe demed wel and wisely . as holy writ telleþ\nAristotle and he . who wissed men bettre\nMaistres þat of goddes mercy . techen men and prechen\nOf hir wordes þei wissen vs . for wisest as in hir tyme\nAnd al holy chirche . holdeþ hem boþe ydampned\n¶ And if I sholde werche by hir werkes . to wynne me heuene\nThat for hir werkes and wit . now wonyeþ in pyne\nThanne wrouȝte I vnwisly . what-so-euere ye preche\n¶ Ac of fele witty in feiþ . litel ferly I haue\nThouȝ hir goost be vngracious . god for to plese\nFor many men on þis moolde . moore setten hir hertes W.10.403:nota\nIn good þan in god . for-þi hem grace failleþ W.10.404:nota\nAt hir mooste meschief . whan þei shal lif lete\nAs Salomon dide and swiche oþere . þat shewed grete wittes\nAc hir werkes as holy writ seiþ . were euere þe contrarie\nFor-þi wise witted men . and wel ylettrede clerkes\nAs þei seyen hem-self . selde doon þer-after\nSuper cathedra Moysi &c\n¶ Ac I wene it worþ of manye . as was in Noes tyme\nTho he shoop þat ship . of shides and of bordes\nWas neuere wrighte saued þat wroȝte þer-on . ne ooþer werkman ellis\nBut briddes and beestes . and þe blissed Noe\nAnd his wif wiþ hise sones . and also hire wyues\nOf wightes þat it wroȝte . was noon of hem ysaued\n¶ God leneW.10.417: The reading could as well be leue. it fare noȝt so bi folk . þat þe feiþ techeþ\nOf holi chirche þat herberwe is . and goddes hous to saueW.10.418: We have not offered an interpretation of the mark at the end of this line. It could represent a flourish, the top of a punctus elevatus, or a move toward writing the "nota" abbreviation.\nAnd shilden vs from shame þer-inne . as Noes ship dide beestes\nAnd men þat maden it . amydde þe flood adreynten\nThe culorum of þis clause . curatours is to mene\nThat ben Carpenters holy kirk to make . for cristes owene beestes\nHomines & iumenta saluabis domine &c\n¶ On good Friday I fynde . a felon was ysaued\nThat hadde lyued al his lif . wiþ lesynges and with þefte\nAnd for he beknede to þe cros . and to crist shrof hym\nHe was sonner ysaued . þan Seint Iohan þe Baptist\nAnd or Adam or Ysaye . or any of þe prophetes\nThat hadde yleyen wiþ lucifer . many longe yeres\nA Robbere was y-raunsoned . raþer þan þei alle\nWiþ-outen any penaunce of purgatorie . to perpetuel blisse\n¶ Than Marie Maudeleyne . what womman dide werse\nOr who worse þan Dauid . þat vries deeþ conspired\nOr Poul þe Apostle . þat no pite hadde\nMuche cristene kynde . to kille to deþe\nAnd now ben þise as Souereyns . wiþ Seintes in heuene\nTho þat wrouȝte wikkedlokest . in world þo þei were\n¶ And þo þat wisely wordeden . and writen manye bokes\nOf wit and of wisedom . wiþ dampned soules wonye\nThat Salomon seiþ I trowe be sooþ . and certein of vs alle\nSineW.10.441: The reading could as well be Siue. iusti atque sapientes . & opera eorum in manu dei sunt &c\n¶ Ther are witty and wel libbynge . ac hire werkes ben yhudde\nIn þe hondes of almyȝty god . and he woot þe soþe\nWher-fore a man worþ allowed þere . and hise lele werkes\nOr ellis for his yuel wille . and for enuye of herte\nAnd be allowed as he lyued so . for by þeW.10.446: W alone reads þe luþere; other B manuscripts omit þe. luþere men knoweþ þe goode\n¶ And wher-by wiste men which wereW.10.447: W alone reads were; other B manuscripts have is. whit . if alle þyng blak were\nAnd who were a good man . but if þer were som sherewe\nFor-þi lyue we forþ wiþ oþere men . I leue fewe ben goode\nFor quant / oportet / vient en place . il nyad que / patiW.10.450: The virgules that separate oportet and pati from the rest of the line show that the scribe recognised these two words as Latin. Skeat comments on the mixture of Latin and French, and modernises as "quand oportet vient en place, il n'y a que pati" (Rev. Walter W. Skeat, ed., The Vision of William Concerning Piers the Plowman, in Three Parallel Texts (London: Oxford University Press, 1886), 2.162-3). For further parallels see John A. Alford, Piers Plowman: A Guide to the Quotations (Binghamton, 1992), pp. 69-70. In a private communication, Professor Robert Cook writes: "A case could be made for the entire thing being Anglo-Norman except oportet. That might even make sense, in that the one Latin word designates an outside force. The weakening of final /r/ in the infinitive patir is Eastern in origin (M. K. Pope, From Latin to Modern French with Especial Consideration of Anglo-Norman: Phonology and Morphology (Manchester University Press, 1934), § 401, note **) but spread pretty widely (she finds it in Paris in the 13th c but I have noticed it in Picard texts of the 14th also). Pope ascribes this weakening to Anglo-Norman in § 1193 but does not discuss it or give examples of -ir class infinitives or other cases where the /r/ is absolute final. The retention of final unsupported /t, θ, d, ð/ in AN forms of avoir is probably best presented in her § 1210, where she discusses ad specifically."\nAnd he þat may al amende . haue mercy on vs alle\nFor soþest word þat euer god seide . was þo he seide Nemo bonus\n¶ Clergie þo of cristes mouþ . comended was it litel\nFor he seide to Seint Peter . and to swiche as he louede\nCum steteritis ante Reges & presides &c\nThouȝ ye come bifore kynges . and clerkes of þe lawe\nBeþ noȝt abasshed . for I shal be in youre mouþes\nAnd ȝyue yow wit and wille . and konnyng to conclude\nHem alle þat ayeins yow . of cristendom disputen\n¶ Dauid makeþ mencion . he spak amonges kynges\nAnd myȝte no kyng ouercomen hym . as by konnynge of speche\nBut wit and wisedom . wan neuere þe maistrie\nWhan man was at meschief . wiþ-oute þe moore grace\n¶ The douȝtieste doctour . and deuinour of þe trinitee\nWas Austyn þe olde . and heiȝest of þe foure\n¶ Seide þus in a sermon . I seigh it writen ones\nEcce ipsi ydioti rapiunt celum vbi nos sapientes in inferno mergimur\nW.10.468: A later hand (probably different from that beside 10.274 and 10.280) has written nota in the left margin. ¶ And is to mene to menW.10.468: W alone reads men; most other B manuscripts have Englissh men. . moore ne lesse\nArn none raþer yrauysshed . fro þe riȝte bileue W.10.469:nota\nThan are þise konnynge clerkes . þat konne manye bokes W.10.470:nota\n¶ Ne none sonner saued . ne sadder of bileue W.10.471:nota\nThan Plowmen and pastours . and oþere commune laborers W.10.472:nota\nSouteres and shepherdes . and oþereW.10.473: W alone reads oþere; other B manuscripts have suche. lewed Iuttes W.10.473:nota\nPercen wiþ a Pater noster . þe paleys of heuene W.10.474:nota\nAnd passen Purgatorie penauncelees . at hir hennes partyng\nIn-to þe blisse of Paradis . for hir pure bileue\nThat inparfitly here knewe . and ek lyuede\n¶ Ye men knowe clerkes . þat han corsed þe tyme\nThat euere þeþe[i] kouþe or knewe moore . þan Credo in deum patrem\nAnd principally hir pater noster . many a persone haþ wisshed\n¶ I se ensamples my-self . and so may manye oþere W.10.481:nota\nThat seruauntz þat seruen lordes . selde fallen in arerage W.10.482:nota\nBut þo þat kepen þe lordes catel . clerkes and Reues W.10.483:nota\n¶ Right so lewed men . and of litel knowyng W.10.484:nota\nSelden falle þei so foule . and so fer in synne W.10.485:nota\nAs clerkes of holy chirche . þat kepen cristes tresor W.10.486:nota\nThe which is mannes soule to saue . as god seiþ in þe gospel\nW.10.488: The line is written as two lines in the right margin and boxed in red.Ite vos in vineam meam


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The Homilies of the Anglo-Saxon Church/XXXII - Wikisource, the free online library\nThe Homilies of the Anglo-Saxon Church/XXXII\nThe Passion of St. Bartholomew the Apostle\nThe Decollation of St. John the Baptist\n1216823The Homilies of the Anglo-Saxon Church — The Decollation of St. John the BaptistBenjamin ThorpeÆlfric\nIIII. KL. SEPT.\nDECOLLATIO SCI IOHANNIS BAPTISTÆ.\nTHE DECOLLATION OF ST. JOHN THE BAPTIST.\nMisit Herodes et tenuit Iohannem: et reliqua. Misit Herodes et tenuit Johannem: et reliqua.\nMarcus se Godspellere awrát on Cristes béc be ðam mæran Fulluhtere Iohanne, þæt "se wælhreowa cyning Herodes hine gehæfte, and on cwearterne sette, for his broðor wife Herodiaden:" et reliqua. Mark the Evangelist wrote in the book of Christ concerning the great Baptist John, that "the cruel king Herod bound him, and set him in prison, for the sake of his brother's wife Herodias," etc.\nÞes Iohannes wæs se mærosta mann, swa swa Crist be him cyðnysse gecydde. He cwæð, "Betwux wifa bearnum ne arás nán mærra man þonne Iohannes se Fulluhtere." Nu hæbbe ge oft gehyred be his mæran drohtnunge and be his ðenunge, nu wylle we embe ðises godspelles trahtnunge sume swutelunge eow gereccan. This John was the greatest man, as Christ bore witness concerning him. He said, "Among the children of women there hath not arisen any greater man than John the Baptist." Now ye have often heard of his great course and of his ministry, now we will relate to you some explanation touching the exposition of this gospel.\nÞes Herodes, ðe Iohannem beheafdian hét, and on ðæs Hælendes ðrowunge Pilate ðam ealdormenn geðafode, and hine to his dome betæhte, wæs ðæs oðres Herodes sunu, ðe on ðam timan rixode ðe Crist geboren wæs; ac hit wæs swa gewunelic on ðam timan þæt rice menn sceopon heora bearnum naman be him sylfum, þæt hit wære geðuht þæs ðe mare gemynd þæs fæder, ðaða se sunu, his yrfenuma, wæs geciged þæs fæder naman. Se wælhreowa fæder Herodes læfde fif suna, þry he hét acwellan on his feorh-adle, ærðan ðe he gewite. Þa wearð he hreowlice and hrædlice dead æfter ðam ðe he ða cild acwealde for Cristes acennednysse. Þa feng Archelaus his sunu to rice. Ða embe tyn geara fyrst wearð hé ascofen of his cynesetle, forðan þe þæt Iudeisce folc wrehton his modignysse to ðam casere, and he ða hine on wræcsið asende. Þa dælde se casere þæt Iudeisce rice on feower, and sette ðærto feower gebroðra: ða sind gecwedene æfter Greciscum gereorde, tetrarche, þæt sind, fyðerrican. Fyðerrica bið se ðe hæfð feorðan dæl rices. Þa wæs án ðyssera gebroðra Philippus geháten, se gewifode on ðæs cyninges dehter Arethe, Arabiscre ðeode, seo hatte Herodias. Þa æfter sumum fyrste wurdon hí ungesome, Philippus and Arethe, and he genam ða dohtor of his aðumme, and forgeaf hí his breðer Herode; forðan ðe he wæs furðor on hlisan and on mihte. Herodes ða awearp his riht æwe, and forligerlice mánfulles sinscipes breac. This Herod, who commanded John to be beheaded, and agreed with Pilate the ealdorman in the suffering of Jesus, and delivered him to his judgement, was the son of the other Herod, who reigned at the time when Christ was born; for it was usual at that time for rich men to give their children names after themselves, that it might seem the greater remembrance of the father, when the son, his heir, was called by his father's name. The cruel father, Herod, left five sons; three he commanded to be slain in his last illness, ere he departed. Then he died miserably and suddenly after he had slain the children on account of the birth of Christ; when Archelaus his son succeeded to the kingdom. Then after a space of ten years he was driven from his throne, because the Jewish people complained of his pride to the emperor, and he then sent him into exile. The emperor then divided the Jewish kingdom into four, and placed therein four brothers, who, according to the Greek tongue, are called 'tetrarchs,' that is, rulers over a fourth. A tetrarch is he who has a fourth part of a kingdom. One of these brothers was called Philip, who took to wife the daughter of the king Arethe, of an Arabian people, who was called Herodias. Then after some time they, Philip and Arethe, were at variance, and he took his daughter from his son-in-law, and gave her to his brother Herod; because he was greater in fame and in power. Herod then cast off his lawful wife, and adulterously lived in criminal union.\nÞa on ðam timan bodade Iohannes se Fulluhtere Godes rihtwisnysse eallum Iudeiscum folce, and þreade ðone Herodem, for ðam fulan sinscipe. Aecclesiastica historia ita narrat: Þa geseah Herodes þæt eal seo Iudeisce meniu arn to Iohannes lare, and his mynegungum geornlice gehyrsumodon, þa wearð hé afyrht, and wende þæt hí woldon for Iohannes lare his cynedom forseon, and wolde ða forhradian, and gebrohte hine on cwearterne on anre byrig þe is gecweden Macherunta. Hwæt ða Iohannes asende of ðam cwearterne twegen leorning-cnihtas to Criste, and hine befrán, þus cweðende, "Eart ðu se ðe toweard is, oþþe we oðres andbidian sceolon?" Swilce hé cwæde, Geswutela me, gyf ðu sylf wylle nyðer-astigan to hellwarum for manna alysednysse, swa swa ðu woldest acenned beon for manna alysednysse; oððe gif ic sceole cyðan ðinne to-cyme hellwarum, swa swa ic middangearde þe toweardne bodade, geswutela. Hwæt ða se Hælend on ðære ylcan tide, swa swa Lucas se godspellere awrát, gehælde manega untruman fram mislicum coðum, and wodum mannum gewitt forgeaf, and blindum gesihðe; and cwæð syððan to Iohannes ærendracum, "Farað nu to Iohanne, and cyðað him þa ðing þe ge gesawon and gehyrdon. Efne nu blinde geseoð, and ða healtan gað, and hreoflige men synd geclænsode, deafe gehyrað, and ða deadan arisað, and ðearfan bodiað godspel; and se bið eadig þe on me ne bið geæswicod." Swylce hé cwæde to Iohanne, Þyllice wundra ic wyrce, ac swa-ðeah ic wylle deaðe sweltan for mancynnes alysednysse, and ðe sweltende æfterfyligan, and se bið gesælig þe mine wundra nu herað, gif he minne deað ne forsihð, and for ðam deaðe ne geortruwað þæt ic God eom. Þus onwreah se Hælend Iohanne þæt he wolde hine sylfne gemedemian to deaðe, and syððan hellwara geneosian. Then at that time John the Baptist preached God's righteousness to all the Jewish people, and reproved Herod for that foul union. Ecclesiastica Historia ita narrat: When Herod saw that all the Jewish multitude ran to John's teaching, and zealously obeyed his admonitions, he was afraid, and imagined that through John's teaching they would despise his government, and would anticipate them, and brought him into prison in a town which is called Machæruntia. John sent then two disciples from the prison to Christ, and inquired of him, thus saying, "Art thou he who is to come, or are we to await another?" As though he had said, Manifest to me whether thou thyself wilt descend to the inmates of hell for the redemption of men, as I have preached to the world that thou wast to come,—manifest. Jesus then, at the same time as the evangelist Luke wrote, was healing many sick from divers diseases, and giving reason to insane men, and sight to the blind, and said then to John's messengers, "Go now to John, and make known to him the things which ye have seen and heard. Behold now blind see, and the halt go, and lepers are cleansed, deaf hear, and the dead arise, and poor preach the gospel; and he is happy who shall not be offended in me." As though he had said to John, Such wonders I work, and yet will I perish by death for the redemption of mankind, and follow thee dying, and happy shall he be who now praiseth my wonders, if he despise not my death, and on account of that death doubt not that I am God. Thus Jesus revealed to John that he himself would vouchsafe to die, and afterwards visit the inmates of hell.\nÞa betwux ðisum gelamp þæt Herodes, swa we ǽr cwædon, his witan gefeormode on ðam dæge þe he geboren wæs; forðan ðe hi hæfdon on ðam timan micele blisse on heora gebyrd-tidum. Seo dohtor ða, swa swa we ǽr sædon, plegode mid hire mædenum on ðam gebeorscipe, him eallum to gecwemednysse, and se fæder ða mid aðe behét, þæt he wolde hire forgyfan swa hwæs swa heo gewilnode. Þreo arleasa scylda we gehyrdon,—ungesælige mærsunge his gebyrd-tide, and ða unstæððigan hleapunge þæs mædenes, and ðæs fæder dyrstigan aðsware. Þam ðrim ðingum us gedafenað þæt we wiðcweðon on urum ðeawum. We ne moton ure gebyrd-tide to nanum freols-dæge mid idelum mærsungum awendan, ne ure acennednysse on swilcum gemynde habban; ac we sceolon urne endenextan dæg mid behreowsunge and dǽdbote forhradian, swa swa hit awriten is, "On eallum ðingum beo ðu gemyndig þines endenextan dæges, and þu ne syngast on ecnysse." Ne ús ne gedafenað þæt we urne lichaman, ðe Gode is gehalgod on ðam halwendan fulluhte, mid unþæslicum plegan and higleaste gescyndan; forðan ðe ure lichaman sind Godes lima, swa swa Paulus cwæð, "And he bebead, þæt we sceolon gearcian ure lichaman líflice onsægednysse, and halige, and Gode andfenge." Se lichama bið líflic onsægednys ðe wið heafod-leahtras bið gescyld, and ðurh halige mægnu Gode bið andfenge and halig. God sylf forbyt ælcne að cristenum mannum, þus cweðende, "Ne swera ðu þurh heofenan, forðan ðe heo is Godes þrymsetl. Ne swera ðu þurh eorðan, forðan ðe heo is Godes fotsceamol. Ne swera þu ðurh ðin agen heafod, forðan ðe ðu ne miht wyrcan an hǽr þines feaxes hwít oððe blacc. Ic secge eow, Ne swerige ge þurh nan þing, ac beo eower spræc ðus geendod, Hit is swa ic secge, oþþe hit nis swa. Swa hwæt swa ðær mare bið þurh að, þæt bið of ðam yfelan." Then meanwhile it befell that Herod, as we before said, feasted his councillors on the day on which he was born; for at that time they had great rejoicing on their birth-tides. The daughter then, as we before said, played with her maidens at the feast, to the pleasure of them all, and the father then promised on oath that he would give her whatsoever she desired. Of three impious sins we have heard,—the unholy celebration of his birth-tide, and the giddy dancing of the maiden, and the father's presumptuous oath. These three things it befitteth us to oppose in our conduct. We may not with vain celebrations turn our birth-tide to any holyday, nor have our birth in such remembrance; but we should anticipate our last day with penitence and penance, so as it is written, "In all things be thou mindful of thy last day, and thou wilt sin not to eternity." It is not fitting to us to pollute our body, which is hallowed to God in the salutary baptism, with indecent and foolish play; for our bodies are limbs of God, as St. Paul said, "And he enjoined, that we should prepare our bodies as a living and holy sacrifice, and acceptable to God." The body is a living sacrifice which is shielded against deadly sins, and through holy virtues is acceptable to God and holy. God himself forbids every oath to christian men, thus saying, "Swear thou not by heaven, for it is God's throne. Swear thou not by earth, for it is God's footstool. Swear thou not by thine own head, for thou canst not make one hair of thy locks white or black. I say unto you, swear ye not by anything, but be your speech thus ended, It is as I say, or it is not so. Whatsoever there is more by oath, that is of evil."\nCrist sylf gefæstnode his spræce, þaða hé spræc to anum Samaritaniscan wífe mid ðisum worde, "Crede mihi:" þæt is, "Gelyf me." Þeah-hwæðere gif we hwær unwærlice swerion, and se að ús geneadige to wyrsan dæde, þonne bið us rǽdlicor þæt we ðone maran gylt forbugon, and ðone að wið God gebétan. Witodlice Dauid swor þurh God þæt he wolde þone stuntan wer Nabal ofslean, and ealle his ðing adylegian; ac æt ðære forman þingunge þæs snoteran wifes Abigail, hé awende his swúrd into ðære sceaðe, and hérode ðæs wifes snoternysse, ðe him forwyrnde þone pleolican mannsliht. Herodes swór þurh stuntnysse þæt he wolde ðære hleapendan dehter forgyfan swa hwæt swa heo bæde: þa forðam ðe he nolde fram his gebeorum beon gecweden mánswara, ðone beorscipe mid blode gemencgde, and ðæs mæran witegan deað þære lyðran hoppystran hire glíges to mede forgeaf. Micele selre him wære þæt he ðone að tobræce, þonne he swylcne witegan acwellan hete. Christ himself confirmed his speech, when he spake to a Samaritan woman with these words, "Crede mihi," that is, "Believe me." Yet if we anywhere heedlessly swear, and the oath compel us to a worse deed, then will it be more advisable for us to avoid the greater guilt, and atone to God for the oath. David, for example, swore by God that he would slay the foolish man Nabal, and destroy all his things; but at the first intercession of the prudent woman Abigail, he returned his sword into the sheath, and praised the woman's prudence, who forbade him that perilous murder. Herod through folly swore that he would give the dancing daughter whatsoever she might ask: then, because he would not be called a perjurer by his guests, he stained the feast with blood, and gave the death of the great prophet to the lewd dancer in reward of her play. Much better for him had it been to have broken the oath, than to have commanded such a prophet to be slain.\nOn eallum ðingum we sceolon carfullice hógian, gif we awar, þurh deofles syrwunge, on twam frecednyssum samod befeallað, þæt we symle ðone maran gylt forfleon þurh útfære þæs læssan, swa swa deð se ðe his feondum ofer sumne weall ætfleon wile, ðonne cepð hé hwær se weall unhehst sy, and ðær oferscyt. Witodlice Herodes, ðaðe he nolde, þurh Iohannes mynegunge, þone unclænan sinscipe awendan, ða wearð hé to manslihte befeallen; and wæs seo læsse synn intinga þære maran, þæt he for his fulan forlígre, ðe he georne wiste þæt Gode andsæte wæs, ðæs wítegan blod ageat, þe he wiste þæt Gode gecweme wæs. Þis is se cwyde þæs godcundlican domes, be ðam þe is gecweden, "Se ðe derað, derige he gyt swyðor; and se ðe on fulnyssum wunað, befyle hine gyt swyðor." Þes cwyde gelamp þam wælhreowan Herode. Nu is oðer cwyde be gódum mannum sceortlice gecweden, "Se ðe halig is, beo he gyt swyðor gehalgod." Þis gelamp þam Fulluhtere Iohanne, se ðe wæs halig þurh menigfealde geearnunga; and he wæs gyt swyðor gehalgod, ðaða he ðurh soðfæstnysse bodunge becom to sigefæstum martyrdome. In all things we should carefully consider, if we anywhere, through the devil's machinations, fall at once into two perils, that we always flee from the greater guilt by the outlet of the less, as he does who will flee from his foes over a wall, then observes he where the wall is lowest, and there darts over. But Herod, when he would not, through John's remonstrance, turn from the unclean connexion, fell into murder, and the smaller sin was the cause of the greater, so that he for his foul adultery, which he well knew was hateful to God, shed the prophet's blood, who he knew was acceptable to God. This is the sentence of the divine judgement, by which it is said, "Let him who injureth, injure yet more; and let him who liveth in foulness, defile himself yet more." This sentence befell the cruel Herod. Now there is another sentence shortly said concerning good men, "Let him who is holy be yet more hallowed." This befell the Baptist John, who was holy through manifold deserts; and was yet more hallowed, when he through the preaching of truth came to triumphant martyrdom.\nHerodes híwode hine sylfne unrótne, ða seo dohtor hine þæs heafdes bæd; ac hé blissode on his digelnyssum, forðan ðe heo þæs mannes deað bæd ðe hé ǽr acwellan wolde, gif hé intingan hæfde. Witodlice gif þæt cild bǽde þæs wífes heafod, mid micclum graman hé wolde hire wiðcweðan. Næs Iohannes mid ehtnysse geneadod þæt he Criste wiðsoce, ac ðeah he sealde his líf for Criste, ðaða he wæs for soðfæstnysse gemartyrod. Crist sylf cwæð, "Ic eom soðfæstnys." Iohannes wæs Cristes forrynel on his acennednysse and on his bodunge, on fulluhte, on ðrowunge, and hine to hellwarum mid deorwurðum deaðe forestóp. Þaða he beheafdod wæs, ða comon his leorning-cnihtas, and his halige líc ferodon to anre byrig seo is gecweden Sebaste, and hi ðær hine gelédon. Þæt hálige heafod wearð on Hierusalem bebyrged. Herod feigned himself sad, when the daughter prayed him for the head; but he rejoiced in secret, because she prayed for the death of that man whom he would before have slain, if he had had a pretext. But if the child had prayed for the woman's head, he would with great anger have refused her. John was not by persecution compelled to deny Christ, but, nevertheless, he gave his life for Christ, when he was martyred for truth. Christ himself said, "I am the truth." John was Christ's forerunner in his birth, and in his preaching, in baptism, in suffering, and in his precious death preceded him to hell. When he was beheaded, his disciples came, and bare his holy body to a city which is called Sebastia, and they laid him there. The holy head was buried at Jerusalem.\nSume gedwolmenn cwædon þæt þæt heafod sceolde abláwan ðæs cyninges wíf Herodiaden, ðe he fore acweald wæs, swa þæt heo ferde mid windum geond ealle woruld; ac hí dwelodon mid þære segene, forðan ðe heo leofode hire líf oð ende æfter Iohannes slege. Soðlice Iohannes heafod wearð syððan geswutelod twam easternum munecum, þe mid gebedum ða burh geneosodon, and hi ðanon þone deorwurðan maðm feredon to sumere byrig þe is Edissa geháten; and se Ælmihtiga God þurh þæt heafod ungerime wundra geswutelode. His bán, æfter langum fyrste, wurdon gebrohte to ðære mæran byrig Alexandria, and þær mid micclum wurðmynte gelogode. Some heretics said that the head blew the king's wife Herodias, for whom he had been slain, so that she went with winds over all the world; but they erred in that saying, for she lived to the end of her life after the slaying of John. But John's head was afterwards manifested to two eastern monks, who with prayers visited that city, and they bare the precious treasure thence to a city which is called Edessa; and the Almighty God, through that head, manifested innumerable miracles. His bones after a long time were brought to the great city of Alexandria, and there with great honour deposited.\nNu is to besceawigenne húmeta se Ælmihtiga God, be his gecorenan and ða gelufedan ðenas, þa ðe he to ðam ecan life forestihte, geðafað þæt hí mid swa micclum witum beon fornumene and tobrytte on ðisum andweardan lífe. Ac se apostol Paulus andwyrde be ðisum, and cwæð, þæt "God þreað and beswingð ælcne ðe he underfehð to his rice, and swa hé forsewenlicor bið gewitnod for Godes naman, swa his wuldor bið mare for Gode." Eft cwæð se ylca apostol on oðre stowe, "Ne sind na to wiðmetenne ða þrowunga þyssere tide ðam toweardan wuldre þe bið on ús geswutelod." Now it is to be considered why the Almighty God allows that his chosen and his beloved servants, whom he has predestined to eternal life, be destroyed with so many pains, and broken in this present life. But the apostle Paul has answered concerning this, and said, that "God correcteth and chastiseth every one whom he receiveth into his kingdom, and the more ignominiously he is tortured for the name of God, so much shall his glory be greater before God." Again, the same apostle said in another place, "The sufferings of this life are not to be compared with the future glory which will be manifested in us."\nNu cwyð se trahtnere, þæt nán wilde deor, ne on fyðerfotum ne on creopendum, nis to wiðmetenne yfelum wife. Hwæt is betwux fyðerfotum reðre þonne leo? oððe hwæt is wælhreowre betwux næddercynne ðonne draca? Ac se wisa Salomon cwæð, þæt selre wære to wunigenne mid leon and dracan þonne mid yfelan wífe and oferspræcum. Witodlice Iohannes on westene wunade betwux eallum deorcynne ungederod, and betwux dracum, and aspidum, and eallum wyrmcynne, and hí hine ondredon. Soðlice seo awyrigede Herodias mid beheafdunge hine acwealde, and swa mǽres mannes deað to gife hire dehter hleapunge underfeng. Danihel se witega læg seofan niht betwux seofan leonum on anum seaðe ungewemmed, ac þæt awyrigede wíf Gezabel beswác ðone rihtwisan Naboð to his feore, þurh lease gewitnysse. Se witega Ionas wæs gehealden unformolten on ðæs hwæles innoðe ðreo niht, and seo swicole Dalila þone strangan Samson mid olæcunge bepæhte, and besceorenum fexe his feondum belæwde. Eornostlice nis nan wyrmcynn ne wilddeora cynn on yfelnysse gelíc yfelum wífe. Now says the expositor, that no wild beast, neither among the four-footed nor the creeping, is to be compared with an evil woman. What among the four-footed is fiercer than a lion? or what among the serpent-kind is more cruel than a dragon? But the wise Solomon said, that it were better to dwell with lion and dragon than with an evil and loquacious woman. Now John had dwelt in the waste unhurt among all the beast-kind, and among serpents, and asps, and all the worm-kind, and they dreaded him. But the accursed Herodias slew him by beheading, and received the death of so great a man as a gift for her daughter's dancing. Daniel the prophet lay seven nights among seven lions in one den uninjured, but the accursed woman Jezabel betrayed the righteous Naboth to his death by false witness. The prophet Jonah was preserved unconsumed in the belly of the whale for three nights, and the treacherous Dalila deceived the strong Samson with flattery, and, his locks being shorn, betrayed him to his foes. Verily there is no worm-kind nor wild beast-kind like in evilness to an evil woman.\nSe wyrdwritere Iosephus awrát, on ðære cyrclican gereccednysse, þæt se wælhreowa Herodes lytle hwile æfter Iohannes deaðe rices weolde, ac wearð for his mándædum ærest his here on gefeohte ofslegen, and he sylf siððan of his cynerice ascofen, and on wræcsið asend, swiðe rihtwisum dome, ðaða he nolde hlystan Iohannes láre to ðam ecan life, þæt hé eac hrædlice his hwilwendan cynedom mid hospe forlure. Augustinus se wisa ús manað mid þisum wordum, and cwyð, "Besceawiað, ic bidde eow, mine gebroðra, mid gleawnysse hú wræcfull ðis andwyrde líf is; and ðeah ge ondrædað eow þæt ge hit to hrædlice forlæton. Ge lufiað þis líf, on ðam þe ge mid geswince wuniað; ðu hógast embe ðine neode; ðu yrnst, and byst geancsumod; þu erast, and sæwst, and eft gegaderast; þu grinst, and bæcst; þu wyfst, and wæda tylast, and earfoðlice wast ealra ðinra neoda getel, ægðer ge on sǽ ge on lande, and scealt ealle þas foresædan ðing, and eac ðin agen líf mid earfoðnysse geendian. Leorniað nu forði, þæt ge cunnon þæt ece líf geearnian, on ðam ðe ge nán ðyssera geswinca ne ðrowiað, ac on ecnysse mid Gode rixiað." The historian Josephus wrote in the ecclesiastical history, that the cruel Herod, a little while after the death of John, ruled his kingdom, but first for his wicked deeds his army was slain in battle, and himself afterwards driven from his kingdom, and sent into exile, by a very righteous judgement, when he would not listen to John's exhortations to eternal life, that he suddenly with disgrace should lose his transitory kingdom. The wise Augustine exhorts us with these words, and says, "Consider, I pray you, my brethren, with understanding, how wretched is this present life, and yet ye dread leaving it too speedily. Ye love this life in which ye exist with toil; thou carest about thy need; thou runnest, and art filled with anxiety; thou ploughest, and sowest, and afterwards gatherest; thou grindest, and bakest; thou weavest and preparest garments, and hardly knowest the number of all thy needs, both on sea and on land, and shalt end all these aforesaid things, and also thy life with tribulation. Learn now, therefore, that ye may be able to earn the eternal life, in which ye will suffer none of these toils, but with God will reign to eternity."\nOn ðisum lífe we ateoriað, gif we ús mid bígleofan ne ferciað; gif we ne drincað, we beoð mid þurste fornumene; gif we to lange waciað, we ateoriað; gif we lange standað, we beoð gewæhte, and þonne sittað; eft, gif we to lange sittað, ús slapað ða lima. Sceawiað eac æfter ðisum, þæt nán stede nis ures lichaman: cildhád gewit to cnihtháde, and cnihthád to geðungenum wæstme; se fulfremeda wæstm gebyhð to ylde, and seo yld bið mid deaðe geendod. Witodlice ne stent ure yld on nanre staþolfæstnysse, ac swa micclum swa se lichama wext swa micclum beoð his dagas gewanode. Gehwær is on urum lífe ateorung, and werignys, and brosnung ðæs lichaman, and ðeah-hwæðere wilnað gehwá þæt he lange lybbe. Hwæt is lange lybban buton lange swincan? Feawum mannum gelimpð on ðisum dagum, þæt he gesundfull lybbe hund-eahtatig geara, and swa hwæt swa he ofer ðam leofað, hit bið him geswinc and sárnyss, swa swa se wítega cwæð, "Yfele sind ure dagas," and ðæs þe wyrsan þe we hí lufiað. Swa olæcð þes middangeard forwel menige, þæt hí nellað heora wræcfulle líf geendian. Soð líf and gesælig þæt is, þonne we arisað of deaðe, and mid Criste rixiað. On ðam life beoð gode dagas, na swa-ðeah manega dagas, ac án, se nát nænne upspring ne nane geendunge, ðam ne fyligð merigenlic dæg, forðan ðe him ne forestóp se gysternlica; ac se án dæg bið ece æfre ungeendod butan ælcere nihte, butan gedreccednyssum, butan eallum geswincum, þe we hwene ǽr on ðyssere rædinge tealdon. Þes dæg and þis líf is beháten rihtwisum cristenum, to ðam us gelæde se mildheorta Drihten, seðe leofað and rixað mid Fæder and mid Halgum Gaste á butan ende. Amen. In this life we faint, if we sustain not ourselves with food; if we drink not, we are destroyed by thirst; if we watch too long, we faint; if we stand long, we are fatigued, and then sit; again, if we sit too long, our limbs sleep. Consider also after this, that there is no stability of our body: childhood passes to boyhood, and boyhood to full growth; full growth bows to age, and age is ended by death. Verily our age stands on no stability, but so much as the body grows so greatly are its days diminished. Everywhere in our life are faintness and weariness, and decay of the body, and yet every one desires that he may live long. What is to live long but long to toil? It happens to few men in these days to live eighty years in health, and whatsoever he lives over that, it is toil to him and pain, as the prophet said, "Evil are our days," and the worse that we love them. So this world flatters very many, that they are unwilling to end this life of exile. A true and blessed life it will be, when we from death arise and reign with Christ. In that life will be good days, yet not many days, but one, which knows no rise nor no ending, which no tomorrow follows, because no yesterday preceded it; but the one day will for ever be unended without any night, without afflictions, without all the toils, which we a little before in this lecture recounted. This day and this life are promised to righteous christians, to whom may the merciful Lord lead us, who liveth and reigneth with the Father and the Holy Ghost ever without end. Amen.\nRetrieved from "https://en.wikisource.org/w/index.php?title=The_Homilies_of_the_Anglo-Saxon_Church/XXXII&oldid=3548542"\nThis page was last edited on 18 December 2011, at 17:16.


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June 18, 2013, 08:46:25 pm\nTopic: Pentax gear (Read 1334 times)\nIMG_3030.jpg (76.74 KB, 800x488 - viewed 57 times.)\nIMG_3037.jpg (98.34 KB, 851x519 - viewed 65 times.)\ne-bay 009.JPG (97.69 KB, 895x454 - viewed 62 times.)


Substitute Ic dysge dwelle ond dole hwette [on] unrǽdsíþas, óþrum stýre nyttre fóre, Ru. 12, 4. v. hwettan; II 2a.\nToller, T. Northcote, and Joseph Bosworth. "unrǽd-síþ." An Anglo-Saxon Dictionary: Based on the Manuscript Collections of the Late Joseph Bosworth : Supplement. Oxford: Clarendon Press, 1921. 737.\nunrǽd-síþ es; m. A foolish, unprofitable way Ic unrǽdsíþas óþrum stýre nyttre fóre, Exon. Th. 393, 2; Rä. 12, 4.


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This Navajo Hammered Silver Bangle Bracelet is southwest jewelry.....simplified! Handmade from Sterling, it displays a linear pattern with a high shine finish. It's 4mm (3/16") wide and is available in two sizes. For a small wrist, the inside diameter is 2-1/2" from side to side and for an average size wrist, the inside diameter is 2-3/4" from side to side. Made in our shop by Tom Ahasteen, it's stamped Sterling & hallmarked. This Navajo Hammered Silver Bangle Bracelet looks great alone or in a stack with Turquoise and Coral!


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'ge-neósian' - Bosworth–Toller Anglo-Saxon Dictionary\nAdd:I. to visit a person, come for the sake of intercourse to Hé geneósode ðá burunware ðurh his menniscnysse, Hml. Th. i. 404, 21. Hé wolde hellwara geneósian, 480, 26. Hé wolde þone hálgan geneósian and wiþ gesprecan veniebat ad verbocinium beati viri, Guth. Gr. 153, 2. I a. to visit the sick :-- Heó untrume menn mihte gehǽlan, swá hwylcne swá heó geneósode licgende on sáre, Hml. S. 2, 130,' Ic wæs geuntrumod, and gé mé geneósodon (visitastis, Mt. 25, 36)' . . . ' Hwænne gesáwe wé ðé untrumne, and wé ðé geneósodon (venimus ad te, Mt. 25, 39) ?,' Hml. Th. ii. 108, 7-13. Utan seóce geneósian, Wlfst. 119, 9 : Guth. Gr. 163, 49. I b. to come in a vision to :-- Þás geneósode se hǽlend, and hét hí gán tó þám cwearterne, Hml. S. 4, 231. Ic. God þá geneósode (visitavit) Sarran, and gefylde hys word, Gen. 21, l.. Þ seó upplice gifu hine geneósode, Gr. D. 38, 7. Hé wearð geneósod þurh God, and se hálga gást hét hine faran tó Alexandria byrig, Hml. S. 15, ll. II. to visit a place or thing, come for the sake of doing Hé geneósode Benedictes mynster gelómlíce ejus monasterium frequentabat, Gr. D. 170, l. Úre Dryhten ðysne middangeard þurh sóðe menniscnysse geneósode, Hml. Th. i. 56, 29. Send þínne engel on fýrenum wolcne, þæt þá embgange ealle þás ceastre þæt ne magen geneósian for þǽm fýre, Bl. H. 245, 30. Geneo[sian] adisse, i. uisitasse (parodisi delitias), An. Ox. 1954. Brádnysse geneósod (heremi) uastitatem adgressus, i. uisi-tatus, 3637. ¶ with gen. :-- Hé geneahhe geneósode his mynstres ejus monasterium frequentabat, Gr. D. 170, 3.\nToller, T. Northcote, and Joseph Bosworth. "ge-neósian." An Anglo-Saxon Dictionary: Based on the Manuscript Collections of the Late Joseph Bosworth : Supplement. Oxford: Clarendon Press, 1921. 379.\nge-neósian p. ode; pp. od [neósian to visit] To visit, come to; visĭtāre, adīre Beheald holdlíce, hú ðú hraðe wylle geneósian niða bearna ealra þeóda intende ad visĭtandas omnes gentes, Ps. Th. 58, 5. Hí ne mihton hine for ðære manegu geneósian non potĕrant adīre eum præ turba, Lk. Bos. 8, 19. Ðú geneósast hine visĭtas eum, Ps. Spl. 8, 5. <


p. -þang, pl. -þungon; pp. -þungen To thrive, grow, become excellent Metode geþungon Abraham and Loth Abraham and Lot throve to the Lord [cf. ge-þeón], Cd. 82; Th. 103, 7; Gen. 1714: Bt. Met. Fox 1, 14; Met. 1, 7. Ǽghwæðer heora wæs ælþeódig ðǽr and hwæðere for heora lífes geearnunge geþungon ðæt hí bútá wáeron Abbudissan on ðam mynstre quæ utraque cum esset peregrina, præ merito virtutum ejusdem monasterii est abbatissa constituta, Bd. 3, 8; S. 531, 23. Wát ic ðæt ðú wǽre on woruldríce geþungen þrymlíce I know that thou wert in this world exalted gloriously, Soul Kmbl. 328; Seel. 168. v. ge-þungen.\nBosworth, Joseph. "ge-þingan." An Anglo-Saxon Dictionary: Based on the Manuscript Collections of the Late Joseph Bosworth. Ed. Thomas Northcote Toller. Oxford: Clarendon Press, 1898. 455.\nge-þingan to thrive, v. ge-þeón.\nge-þingan to determine. Add: [a strong pp. seems to occur in Gr. D. 206, 15.] I. to appoint to an office Hraðe sóna wæs æfter mundgripe méce geþinged þæt hit sceáden mǽl scýran móste, cwealmbealu cýðan, B. 1938. II. to assign an office to a person Seó heordelice gýming tó þám beran wæs geþungen (for a similar incorrect formation by analogy cf. (?)


'wit-word' - Bosworth–Toller Anglo-Saxon Dictionary\nes; n. A statement which bears witness to anything, testament, covenant Witword and gewitnes, ðæt ðæt stande ðæt hit nán man ne áwende, L. Eth. iii. 3; Th. i. 294, 1. Wé willaþ ðæt . . . witword and getrýwe gewitnes . . . fæste stande, L. N. P. L. 67; Th. ii. 302, 5. Ofer ðǽm landum ðe Ealdréd ærcebiscop hæfð siðþan begitan on witword oððe on caupland (by testament or purchase? ), Chart. Th. 439, 4. [His witeword testamentum ejus, Ps. 24, 14. Alle þat felle to me . . . of my lordes witeword, witnes þerof haf I, R. Brun. 152, 9. Fulfille I salle in dede þe kynges witworde, 153, 2. Cf. Swed. wits-ord witness, testimony. Icel. vit-orð knowledge.]\nBosworth, Joseph. "wit-word." An Anglo-Saxon Dictionary: Based on the Manuscript Collections of the Late Joseph Bosworth. Ed. Thomas Northcote Toller. Oxford: Clarendon Press, 1898. 1258.


R. D. Fulk 2012, ‘ Sigvatr Þórðarson, Lausavísur’ in Diana Whaley (ed.), Poetry from the Kings’ Sagas 1: From Mythical Times to c. 1035. Skaldic Poetry of the Scandinavian Middle Ages 1. Turnhout: Brepols, p. 698. <https://skaldic.org/m.php?p=text&i=1362> (accessed 4 August 2021)\ndróttinn (noun m.) [°dróttins, dat. dróttni (drottini [$1049$]); dróttnar] ‘lord, master...’ — dróttin 14/2\neldr (noun m.) [°-s, dat. -i/-(HómÍsl¹(1993) 24v²⁴); -ar] ‘fire...’ — elds 14/4\n2er (conj.) ‘who, which, when...’ — es 14/3\n3hár (adj.) [°-van; compar. hǽrri, superl. hǽstr] ‘high...’ — hás 14/4\nheimr (noun m.) [°-s, dat. -i/-; -ar] ‘home, abode; world...’ — heim 14/3\nkaup (noun n.) [°-s; -] ‘reward, purchase...’ — 14/1\n4of (particle) ‘(before verb)...’ — 14/2\n1sá (pron.) [°gen. þess, dat. þeim, acc. þann; f. sú, gen. þeirrar, acc. þá; n. þat, dat. því; pl. m. þeir, f. þǽ---] ‘that (one), those...’ — þeir 14/3\n1svik (noun n.) [°-s; -] ‘deceit, treachery; poison...’ — svikum 14/4\nsœkja (verb) ‘seek, attack...’ — sóttu 14/2\n1verða (verb) ‘become, be...’ — varð 14/1\nþars (conj.) ‘where...’ — 14/1


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