The Homilies of the Anglo-Saxon Church/XXXI - Wikisource, the free online library\nThe Homilies of the Anglo-Saxon Church/XXXI\n1216822The Homilies of the Anglo-Saxon Church — The Passion of St. Bartholomew the ApostleBenjamin ThorpeÆlfric\nVIII. KL. SEPT.\nPASSIO SCI BARTHOLOMEI APOSTOLI.\nTHE PASSION OF ST. BARTHOLOMEW THE APOSTLE.\nWyrd-writeras secgað þæt ðry leodscipas sind gehátene India. Seo forme India lið to ðæra Silhearwena rice, seo oðer lið to Medas, seo ðridde to ðam micclum garsecge; þeos ðridde India hæfð on anre sidan þeostru, and on oðere ðone grimlican garsecg. To ðyssere becóm Godes apostol Bartholomeus, and eode into ðam temple to ðam deofolgylde Astaroð, and swa swa ælðeodig ðær wunade. On ðam deofolgylde wunade swilc deofol ðe to mannum þurh ða anlicnysse spræc, and gehælde untruman, blinde and healte, þa ðe he sylf ǽr awyrde. He derode manna gesihðum, and heora lichaman mid mislicum untrumnyssum awyrde, and andwyrde him ðurh ða anlicnysse, þæt hi him heora lác offrian sceoldon, and he hi gehælde; ac he him ne heolp mid nanre hæle, ac ðaða hi to him bugon, ða geswac he ðære lichamlican gedreccednysse, forðan ðe he ahte ða heora sawla. Þa wendon dysige men þæt he hí gehælde, ðaða he ðære dreccednysse geswac. Historians say that there are three nations called India. The first India lies towards the Ethiopians' realm, the second lies towards the Medes, the third on the great ocean; this third India has on one side darkness, and on the other the grim ocean. To this came the apostle of God Bartholomew, and went into the temple to the idol Ashtaroth, and as a stranger there remained. In the idol dwelt a devil such that he spake to men through the image, and healed the sick, the blind and the halt, whom he had himself previously afflicted. He injured men's sight, and afflicted their bodies with divers diseases, and answered them through the image, that they should offer to him their gifts, and he would heal them; but he helped them not with any healing, but when they bowed to him, he ceased from the bodily affliction, for he then possessed their souls. Then foolish men thought that he healed them, when he ceased from afflicting them.\nÞa mid þam ðe se apostol into ðam temple eode, ða adumbode se deofol Astaroð, and ne mihte nanum ðæra ðe hé awyrde gehelpan, for ðæs halgan Godes ðegnes neawiste. Þa lagon ðær binnan ðam temple fela adligra manna, and dæghwomlice þam deofolgylde offrodon; ac þaða hí gesawon þæt he heora helpan ne mihte, ne nanum andwyrdan, þa ferdon hí to gehendre byrig, þær ðær oðer deofol wæs gewurðod, þæs nama wæs Berið, and him offrodon, and befrunon, hwi heora god him andwyrdan ne mihte? Se deofol ða Berið andwyrde, and cwæð, "Eower god is swa fæste mid isenum racenteagum gewriðen þæt he ne gedyrstlæcð þæt he furðon orðige oððe sprece syððan se Godes apostol Bartholomeus binnan þæt tempel becom." Hí axodon, "Hwæt is se Bartholomeus?" Se deofol andwyrde, "He is freond þæs Ælmihtigan Godes, and ði he com to ðyssere scire þæt he aidlige ealle ða hæðengyld þe ðas Indiscan wurðiað." Hí cwædon, "Sege us his nebwlite, þæt we hine oncnawan magon." Berið him andwyrde, "He is blæcfexede and cyrps, hwit on lichaman, and he hæfð steape eagan, and medemlice nosu, and side beardas, hwon hárwencge, medemne wæstm, and is ymbscryd mid hwitum oferslype, and binnan six and twentig geara fæce: næs his reaf hórig ne tosigen, ne his scos forwerode. Hund siðon he bigð his cneowa on dæge, and hund siðon on nihte, biddende his Drihten. His stemn is swylce ormæte byme, and him farað mid Godes englas, ðe ne geðafiað þæt him hunger derige, oððe ænig ateorung. Æfre he bið anes modes, and glæd þurhwunað. Ealle ðing he foresceawað and wát, and ealra ðeoda gereord he cann. Nu iu he wát hwæt ic sprece be him, forðan ðe Godes englas him ðeowiað, and ealle ðing cyðað. Þonne ge hine secað, gif he sylf wyle, ge hine gemetað; gif he nele, soðlice ne finde ge hine. Ic bidde eow þæt ge hine geornlice biddon þæt he hider ne gewende, þelæs ðe Godes englas ðe him mid synd me gebeodon þæt hi minum geferan Astaroð gebudon." And se deofol mid þisum wordum suwode. When the apostle went into the temple, the devil Ashtaroth became dumb, and could not help any of those whom he had afflicted, for the presence of the holy servant of God. There lay there within the temple many sick men, and offered daily to the idol; but when they saw that he could not help them, nor answer any one, they went to a neighbouring city, where another devil was worshiped, whose name was Berith, and offered to him, and asked, why their god could not answer them? The devil Berith then answered, and said, "Your god is so fast bound with iron chains, that he dares not even breathe or speak since God's apostle Bartholomew came within the temple." They asked, "Who is Bartholomew?" The devil answered, "He is a friend of the Almighty God, and he is come to this province that he may render vain all the idols which these Indians worship." They said, "Describe to us his countenance, that we may know him." Berith answered them, "He has fair and curling locks, is white of body, and has deep eyes and moderate sized nose, and ample beard, somewhat hoary, a middling stature, and is clad in a white upper garment, and is within six and twenty years old: his raiment is not dirty nor threadbare, nor are his shoes worn out. A hundred times he bows his knees by day, and a hundred times by night, praying to his Lord. His voice is as an immense trumpet, and God's angels go with him, who allow not hunger to hurt him, nor any faintness. He is ever of one mind, and continues glad. All things he foresees and knows, and he understands the tongues of all nations. Now long ago he knows what I am saying of him, for God's angels minister and make known all things to him. When ye seek him, if he himself will, ye will find him; if he will not, verily ye will find him not. I pray you that ye earnestly beseech him not to come hither, lest God's angels who are with him command to me what they have commanded to my companion Ashtaroth." And with these words the devil was silent.\nHi gecyrdon ongean, and sceawodon ælces ælðeodiges mannes andwlitan and gyrlan, and hi nateshwon, binnan twegra daga fæce, hine ne gemetton. Þa betwux ðisum hrymde sum wód mann ðurh deofles gast, and cwæð, "Eala ðu Godes apostol, Bartholomee, ðine gebedu geancsumiað me, and ontendað." Se apostol ða cwæð, "Adumba, ðu unclæna deofol, and gewit of ðam menn." And ðærrihte wearð se mann geclænsod fram ðam fulan gaste, and gewittiglice spræc, seðe for manegum gearum awedde. They turned back, and beheld the countenance and garments of every man, and, during a space of two days, they did not find him. Then in the meanwhile some madman cried through the devil's spirit, and said, "O thou apostle of God, Bartholomew, thy prayers torment and exasperate me." The apostle then said, "Be dumb, thou unclean devil, and depart from the man." And straightways the man was cleansed from the foul spirit, and spake rationally, who had been mad for many years.\nÞa geaxode se cyning Polimius be ðam witseocum menn, hu se apostol hine fram ðære wódnysse ahredde, and het hine to him gelangian, and cwæð, "Min dohtor is hreowlice awed: nu bidde ic ðe þæt þu hí on gewitte gebringe, swa swa ðu dydest Seustium, seðe for manegum gearum mid egeslicere wódnysse gedreht wæs." Þaða se apostol þæt mæden geseah mid heardum racenteagum gebunden, forðan ðe heo bát and totær ælcne ðe heo geræcan mihte, and hire nan man genealæcan ne dorste, ða het se apostol hí unbindan. Þa ðenas him andwyrdon, "Hwa dearr hi hreppan?" Bartholomeus andwyrde, "Ic hæbbe gebunden ðone feond þe hi drehte, and ge gýt hi ondrædað. Gað to and unbindað hi, and gereordigað, and on ærne merigen lǽdað hí to me." Hi ða dydon be ðæs apostoles hæse, and se awyrigeda gast ne mihte na leng hi dreccan. Then the king Polymius heard of the maniac, how the apostle had saved him from that madness, and he commanded him to be fetched to him, and said, "My daughter is cruelly frantic: now I beseech thee to bring her to her wits, as thou didst Seustius, who for many years had been afflicted with dreadful madness." When the apostle saw the maiden bound with hard chains (because she bit and tore everyone whom she could reach, and no man durst approach her), he ordered her to be unbound. The servants answered him, "Who dares to touch her?" Bartholomew answered, "I have bound the fiend that tormented her, and ye yet fear her. Go to and unbind her, and give her to eat, and to-morrow early lead her to me." They did then as the apostle ordered, and the accursed spirit could no longer torment her.\nÞa ðæs on merigen se cyning Polimius gesymde gold, and seolfor, and deorwurðe gymmas, and pællene gyrlan uppan olfendas, and sohte ðone apostol, ac he hine nateshwon ne gemette. Eft ðæs on merigen com se apostol into ðæs cyninges bure, beclysedre dura, and hine befrán, "Hwi sohtest ðu me mid golde, and mid seolfre, and mid deorwurðum gymmum and gyrlum? Þas lác behofiað þa ðe eorðlice welan secað; ic soðlice nanes eorðlices gestreones, ne flæsclices lustes ne gewilnige; ac ic wille þæt þu wite þæt ðæs Ælmihtigan Godes Sunu gemedemode hine sylfne þæt hé ðurh mædenlicne innoð acenned wearð, seðe geworhte heofonas and eorðan and ealle gesceafta; and he hæfde anginn on ðære menniscnysse, seðe næfre ne ongann on godcundnysse, ac he sylf is anginn, and eallum gesceaftum, ægðer ge gesewenlicum ge ungesewenlicum, anginn forgeaf. Þæt mæden ðe hine gebær forhogode ælces weres gemanan, and ðam Ælmihtigan Gode hire mægðhad behet. Hire com to Godes heah-engel Gabriel, and hire cydde þæs heofonlican Æðelinges to-cyme on hire innoð, and heo his wordum gelyfde, and swa mid þam cilde wearð." Then on the morrow the king Polymius loaded gold, and silver, and precious gems, and purple garments upon camels, and sought the apostle, but he found him not. On the morrow the apostle came into the king's bower, the door being closed, and asked him, "Why soughtest thou me with gold, and with silver, and with precious gems, and garments? These gifts those require who seek earthly wealth; but I desire no earthly treasure, nor fleshly pleasure; but I wish thee to know that the Son of Almighty God vouchsafed to be born of a maidenly womb, who wrought heaven and earth and all creatures; and he had beginning in humanity who never began in his divine nature, for he is himself beginning, and to all creatures, both visible and invisible, gave beginning. The maiden who bare him despised every man's fellowship, and to the Almighty God promised her maidenhood. To her came God's archangel, Gabriel, and announced to her the advent of the Heavenly Prince into her womb, and she believed his words, and so was with child."\nSe apostol ða þam cyninge bodade ealne cristendom, and middangeardes alysednysse ðurh ðæs Hælendes to-cyme, and hu he ðone hellican deofol gewylde, and him mancynnes benæmde, and cwæð, "Drihten Crist, seðe ðurh his unscyldigan deað þone deofol oferswiðde, sende us geond ealle ðeoda, þæt we todræfdon deofles ðenas, ða ðe on anlicnyssum wuniað, and þæt we ða hæðenan ðe hi wurðiað of heora anwealde ætbrudon. Ac we ne underfoð gold ne seolfor, ac forseoð, swa swa Crist forseah; forðan ðe we gewilniað þæt we rice beon on his rice, on ðam næfð adl, ne untrumnyss, ne unrotnyss, ne deað, nænne stede, ac þær is ece gesælð and eadignys, gefea butan ende mid ecum welum. Forði ic ferde to eowerum temple, and se deofol ðe eow ðurh ða anlicnysse geandwyrde, ðurh Godes englas ðe me sende, is gehæft. And gif ðu to fulluhte gebihst, ic do þæt þu ðone deofol gesihst, and gehyrst mid hwilcum cræfte he is geðuht þæt he untrumnysse gehæle. Se awyrigeda deofol, siððan he ðone frumsceapenan mann beswác, syððan he hæfde anweald on ungelyfedum mannum, on sumum maran, on sumum læssan: on ðam maran ðe swiðor syngað, on ðam læssan ðe hwonlicor syngað. Nu deð se deofol mid his lotwrencum þæt ða earman men geuntrumiað, and tiht hí þæt hí sceolon gelyfan on deofolgyld: þonne geswicð he ðære gedreccednysse, and hæfð heora sawla on his anwealde; þonne hí cweðað to ðære deofollican anlicnysse, Þu eart min god. Ac ðes deofol, ðe binnan eowrum temple wæs, is gebunden, and ne mæg nateshwón andwyrdan ðam þe him to gebiddað. Gif ðu wylt afandian þæt ic soð secge, ic hate hine faran into ðære anlicnysse, and ic do þæt he andet þis ylce, þæt he is gewriðen, and nane andsware syllan ne mæg." The apostle then preached to the king all christianity, and the redemption of the world through the advent of Jesus, and how he overcame the hellish devil, and deprived him of mankind, and said, "The Lord Christ, who through his innocent death overpowered the devil, has sent us among all nations, to drive away the devil's ministers, who dwell in images, and to withdraw the heathen who worship them from their power. But we receive not gold nor silver, but despise, as Christ despised them; for we desire to be rich in his kingdom, in which neither sickness, nor infirmity, nor sadness, nor death, has any place, but there is eternal happiness and bliss, joy without end with eternal riches. Therefore came I to your temple, and the devil, who answered you through the image, is made captive by the angels of God who sent me. And if thou consentest to be baptized, I will cause thee to see the devil, and to hear by what craft he appears to heal sickness. The accursed devil, after that he had deceived the first-created man, had power over unbelieving men, over some greater, over some less: on those greater who sin more, on those less who sin in less degree. Now the devil by his wiles causes miserable men to fall sick, and instigates them to believe in an idol: then ceases he from afflicting them, and has their souls in his power; then they say to the image, Thou art my god. But the devil, which was within your temple, is bound, and cannot answer those who pray to him. If thou wilt prove whether I speak truth, I will command him to go into the image, and I will make him confess the same, that he is bound and can give no answer."\nÞa andwyrde se cyning, "Nu to-merigen hæfð þis folc gemynt þæt hí heora lác him offrion, ðonne cume ic ðærto, þæt ic geseo ðas wunderlican dæda." Witodlice on ðam oðrum dæge com se cyning mid þære burhware to ðam temple, and ða hrymde se deofol mid egeslicere stemne ðurh ða anlicnysse, and cwæð, "Geswicað, earme, geswicað eowra offrunga, ðelæs ðe ge wyrsan pinunge ðrowion ðonne ic. Ic eom gebunden mid fyrenum racenteagum fram Cristes englum, ðone ðe ða Iudeiscan on róde ahéngon: wendon þæt se deað hine gehæftan mihte; he soðlice ðone deað oferswyðde, and urne ealdor mid fyrenum bendum gewrað, and on ðam ðriddan dæge sigefæst arás, and sealde his rode-tácen his apostolum, and tosende hí geond ealle ðeoda. An ðæra is her, ðe me gebundenne hylt. Ic bidde eow þæt ge me to him geðingion, þæt ic mote faran to sumere oðre scire." Then the king answered, "Now to-morrow this folk has designed to offer him their gifts, then will I come thereto, that I may see these wonderful deeds." So on the second day the king with the citizens came to the temple, and then the devil cried with terrific voice through the image, and said, "Cease, ye miserable, cease your offerings, lest ye suffer worse torment than I. I am bound with fiery chains by the angels of Christ, whom the Jews hanged on a cross: they thought that death might hold him captive; but he overcame death, and bound our prince with fiery chains, and on the third day arose victorious, and gave his rood-sign to his apostles, and sent them among all nations. One of them is here, who holds me bound. I pray you that ye intercede for me to him, that I may go to some other province."\nÞa cwæð se apostol Bartholomeus, "Þu unclæna deofol, andette hwá awyrde ðas untruman menn." Se unclæna gast andwyrde, "Ure ealdor, swa gebunden swa he is, sent us to mancynne, þæt we hí mid mislicum untrumnyssum awyrdon; ærest heora lichaman, forðan ðe we nabbað nænne anweald on heora sawlum, buton hi heora lác us geoffrion. Ac ðonne hí for heora lichaman hælðe us offriað, þonne geswice we ðæs lichaman gedreccednysse, forðan ðe we habbað syððan heora sawla on urum gewealde. Þonne bið geðuht swilce we hi gehælon, ðonne we geswicað þæra awyrdnyssa. And menn us wurðiað for godas, þonne we soðlice deoflu sind, þæs ealdres gingran ðe Crist þæs mædenes Sunu gewrað. Fram ðam dæge þe his apostol Bartholomeus hider com, ic eom mid byrnendum racenteagum ðearle fornumen, and forði ic sprece ðe he me het; elles ic ne dorste on his andwerdnysse sprecan, ne furðon ure ealdor." Then said the apostle Bartholomew, "Thou unclean devil, confess who has afflicted these sick men." The unclean spirit answered, "Our prince, bound as he now is, sent us to mankind, that we might afflict them with divers infirmities; first their bodies, for we have no power over their souls, unless they offer us their gifts. But when they for their bodies' health offer to us, then cease we from afflicting the body, for we have then their souls in our power. Then it seems as though we heal them, when we cease from those afflictions. And men worship us for gods, while we truly are devils, disciples of the chief whom Christ, the maiden's Son, has bound. From the day on which his apostle Bartholomew came hither, I am grievously tormented with burning chains, and therefore I speak what he has commanded me; else I durst not speak in his presence, nor even our chief."\nÞa cwæð se apostol, "Hwi nelt ðu gehælan ðas untruman, swa swa ðin gewuna wæs?" Se sceocca andwyrde, "Þonne we manna lichaman derigað, buton we ðære sawle derian magon, ða lichaman þurhwuniað on heora awyrdnysse." Bartholomeus cwæð, "And hú becume ge to ðære sawle awyrdnysse?" Se deofol andwyrde, "Þonne hí gelyfað þæt we godas sind, and us offriað, þonne forlǽt se Ælmihtiga God hí, and we ðonne forlǽtað ðone lichaman ungebrocodne, and cepað ðære sawle þe ús to gebeah, and heo ðonne on ure anwealde bið." Then said the apostle, "Why wilt thou not heal the sick, as thy custom was?" The devil answered, "When we injure the bodies of men, unless we can injure the soul, the bodies continue in their affliction." Bartholomew said, "And how come ye to the affliction of the soul?" The devil answered, "When they believe that we are gods, and offer to us, then the Almighty God forsakes them, and we then leave the body undiseased, and attend to the soul that has bowed to us, and which is then in our power."\nÞa cwæð se apostol to eallum ðam folce, "Efne nu ge habbað gehyred hwilc ðes god is ðe ge wendon þæt eow gehælde; ac gehyrað nu ðone soðan God, eowerne Scyppend, þe on heofonum eardað; and ne gelyfe ge heonon-forð on idele anlicnyssa: and gif ge willað þæt ic eow to Gode geðingige, and þæt ðas untruman hælðe underfon, towurpað þonne ðas anlicnysse, and tobrecað. Gif ge ðis doð, þonne halgige ic ðis tempel on Cristes naman, and eow ðær on-innan mid his fulluhte fram eallum synnum aðwea." Þa het se cyning ða anlicnysse towurpan. Hwæt þæt folc ða caflice mid rapum hi bewurpon, and mid stengum awegdon; ac hi ne mihton for ðam deofle þa anlicnysse styrian. Then said the apostle to all the people, "Lo, now ye have heard what sort of god this is that ye thought healed you; but hear now the true God your Creator, who dwells in heaven; and believe not henceforth in vain images: and if ye will that I intercede for you with God, and that these sick receive health, overthrow and break this image. If this ye do, then will I hallow this temple in the name of Christ, and therein wash you with his baptism from all sins." The king then commanded the image to be cast down. The people then promptly cast ropes about it, and plied it with poles, but they could not, for the devil, stir the image.\nÞa het se apostol tolysan ða rapas, and cwæð to ðam awyrgedan gaste ðe hire on sticode, "Gyf ðu wylle þæt ic ðe on niwelnysse ne asende, gewit of ðyssere anlicnysse, and tobrec hí, and far to westene, þær nan fugel ne flyhð, ne yrðling ne erað, ne mannes stemn ne swegð." He ðærrihte út-gewát, and sticmælum tobræc ða anlicnysse, and ealle ða græftas binnon ðam temple tobrytte. Þæt folc ða mid anre stemne clypode, "An Ælmihtig God is, ðone ðe Bartholomeus bodað." Se apostol ða astrehte his handa wið heofonas weard, þus biddende, "Þu Ælmihtiga God, on ðam ðe Abraham gelyfde, and Isaac, and Iacob; þu ðe asendest ðinne ancennedan Sunu, þæt he us alysde mid his deorwurðan blode fram deofles ðeowdome, and hæfð us geworht ðe to bearnum; þu eart unacenned Fæder, he is Sunu of ðe æfre acenned, and se Halga Gast is æfre forðstæppende of ðe and of ðinum Bearne, se forgeaf us on his naman ðas mihte, þæt we untrume gehælon, and blinde onlihton, hreoflige geclænsian deoflu aflian, deade aræran, and cwæð to ús, Soð ic eow secge, Swa hwæt swa ge biddað on minum naman æt minum Fæder, hit bið eow getiðod. Nu bidde ic on his naman þæt þeos untrume menigu sy gehæled, þæt hi ealle oncnawon þæt ðu eart ana God on heofonan, and on eorðan, and on sǽ, þu ðe hælðe ge-edstaðelast ðurh ðone ylcan urne Drihten, seðe mid ðe and mid þam Halgan Gaste leofað and rixað on ealra worulda woruld." Mid þam ðe hí andwyrdon, "Amen," þa wearð eall seo untrume menigu gehæled: and ðær com ða fleogende Godes engel scinende swa swa sunne, and fleah geond ða feower hwemmas þæs temples, and agrof mid his fingre rode-tacn on ðam fyðerscytum stánum, and cwæð, "Se God ðe me sende cwæð, Þæt swa swa ðas untruman synd gehælede fram eallum coðum, swa he geclænsode þis templ fram þæs deofles fulnyssum, ðone ðe se apostol het to westene gewitan. And God bebead me þæt ic ðone deofol eowrum gesihðum ær æteowige. Ne beo ge afyrhte þurh his gesihðe, ac mearciað rode-tacen on eowrum foreheafdum, and ælc yfel gewit fram eow." Then the apostle commanded the ropes to be loosed, and said to the accursed spirit which staid in it, "If thou wilt that I send thee not into the abyss, depart from this image, and break it, and go to the waste, where no bird flies, nor husbandman ploughs, nor voice of man sounds." He forthwith came out, and brake the image piecemeal, and crushed all the carvings within the temple. The people then with one voice cried, "There is one Almighty God, whom Bartholomew preaches." The apostle then stretched out his hand towards heaven, thus praying, "Thou Almighty God, in whom Abraham believed, and Isaac, and Jacob; thou who hast sent thine only begotten Son, that he might redeem us with his precious blood from the devil's thraldom, and hath made us to be thy children; thou art the unbegotten Father, he is the Son ever of thee begotten, and the Holy Ghost is ever proceeding from thee and thy Son, who hath given us in his name this power, to heal the sick, and give light to the blind, cleanse lepers, drive out devils, raise the dead, and hath said unto us, Verily I say unto you, Whatsoever ye pray for in my name, of my Father, it shall be granted unto you. Now I pray in his name that this sick multitude be healed, that they all may know that thou alone art God in heaven, and on earth, and on sea, thou who restorest health through the same our Lord, who with thee and with the Holy Ghost liveth and reigneth for ever and ever." While they were answering "Amen," all the sick multitude was healed: and there came then flying God's angel shining as the sun, and flew over the four corners of the temple, and graved with his finger the sign of the cross on the four-cornered stones, and said, "The God who sendeth me said, That so as these sick are healed from all diseases, so hath he cleansed this temple from the devil's foulness, whom the apostle hath commanded to retire to the waste. And God hath bidden me that I first make manifest the devil to your sights. Be ye not afraid at the sight of him, but mark the sign of the rood on your foreheads, and every evil shall depart from you."\nAnd se engel ða æteowde þam folce ðone awyrigedan gast on ðyssere gelicnysse. He wearð ða æteowod swylce ormæte Silhearwa, mid scearpum nebbe, mid sidum bearde. His loccas hangodon to ðam anccleowum, his eagan wæron fyrene spearcan sprengende; him stód swæflen líg of ðam muðe, he wæs egeslice gefiðerhamod, and his handa to his bæce gebundene. Þa cwæð se Godes engel to ðam atelican deofle, "Forðan ðe ðu wære gehyrsum ðæs apostoles hæsum, and tobræce þas deofellican anlicnysse, nu æfter his behate ic ðe unbinde, þæt þu fare to westene, þær ðær nanes mannes drohtnung nis; and ðu þær wunige oð þone micclan dom." And se engel hine ða unband, and he mid hreowlicere wánunge aweg-gewát, and nawar siððan ne æteowde. Se engel ða, him eallum onlocigendum, fleah to heofonum. And the angel then showed to the people the accursed spirit in this likeness. He appeared as an immense Ethiop, with sharp visage and ample beard. His locks hung to his ancles, his eyes were scattering fiery sparks; sulphureous flame stood in his mouth, he was frightfully feather-clad, and his hands were bound to his back. Then said God's angel to the hideous devil, "Because thou wast obedient to the apostle's commands, and didst break the diabolical image, now, according to his promise, I will unbind thee, that thou mayest go to the waste, there where no man's converse is; and there dwell until the great doom." And the angel then unbound him, and he with woful lamentation went away, and nowhere afterwards appeared. The angel then, all looking on him, flew to heaven.\nHwæt ða se cyning Polimius, mid his wife and his twam sunum, and mid ealre his leode, gelyfde on ðone soðan God, and wearð gefullod, and awearp his cynehelm samod mid his purpuran gyrlum, and nolde ðone Godes apostol forlætan, Æfter ðisum gesamnodon gehwylce ðwyrlice wiðercoran, and wrehton ðone cyning to his breðer Astrigem, se wæs cyning on oðrum leodscipe, and cwædon, "Þin broðer is geworden anes dryes folgere, se geagnað him ure tempel, and ure godas tobrycð." Þa wearð se cyning Astriges gehathyrt, and sende ðusend gewæpnodra cempena, þæt hi ðone apostol gebundenne to him bringan sceoldon. Þaða se apostol him to gelæd wæs, ða cwæð se cyning, "Hwí amyrdest ðu minne broðor mid þinum drycræfte?" Bartholomeus andwyrde, "Ne amyrde ic hine, ac ic hine awende fram hæðenum gylde to ðam soðan Gode." Se cyning him to cwæð, "Hwí towurpe ðu ure godas?" He andwyrde, "Ic sealde ða mihte ðam deoflum, þæt hí tocwysdon ða idelan anlicnysse þe hí on wunodon, þæt þæt mennisce folc fram heora gedwyldum gecyrde, and on ðone ecan God gelyfde." Þa cwæð se cyning, "Swa swa ðu dydest minne broðor his god forlætan, and on ðinne god gelyfan, swa do ic eac ðe forlætan ðinne god, and on minne gelyfan." Þa andwyrde se apostol, "Ic æteowode þone god ðe ðin broðor wurðode him gebundenne, and ic het þæt he sylf his anlicnysse tobræce. Gif ðu miht ðis dón minum Gode, þonne gebigst ðu me to ðines godes biggengum: gif ðu ðonne þis minum Gode dón ne miht, ic tobryte ealle ðine godas, and ðu ðonne gelyf on ðone soðan God þe ic bodige." Then the king Polymius, with his wife and his two sons, and with all his people, believed in the true God, and was baptized, and cast away his crown together with his purple garments, and would not let God's apostle depart. After this all the perverse and reprobate assembled, and accused the king to his brother Astryges, who was king in another country, and said, "Thy brother is become the follower of a magician, who appropriates to himself our temples, and breaks our gods." Then was the king Astryges enraged, and sent a thousand armed soldiers, that they might bring the apostle to him bound. When the apostle was led to him, the king said, "Why hast thou corrupted my brother with thy magic?" Bartholomew answered, "I have not corrupted him, but I have turned him from heathenism to the true God." The king said to him, "Why hast thou cast down our gods?" He answered, "I gave that power to the devils, that they might crush the vain image in which they dwelt, that mankind might turn from their errors, and believe in the true God." Then said the king, "So as thou hast made my brother forsake his god and believe in thy god, so also will I make thee forsake thy god and believe in mine." Then answered the apostle, "The god that thy brother worshiped I showed to him bound, and I commanded that he should himself break his image. If thou canst do this to my God, then wilt thou incline me to the worship of thy god; but if thou canst not do this to my God, I will break all thy gods, and do thou then believe in the true God whom I preach."\nMid þam ðe hí ðis spræcon, þa cydde sum man þam cyninge þæt his mæsta god Baldað feolle, and sticmælum toburste. Se cyning ða totær his purpuran reaf, and het mid stiðum saglum ðone apostol beatan, and siððan beheafdian. And he ða on ðisum dæge swa gemartyrod to ðam ecan life gewát. Witodlice æfter ðisum com se broðor mid his folce, and ðone halgan lichaman mid wulderfullum lofsangum aweg ferodon, and getimbrodon mynster wundorlicere micelnysse, and on ðam his halgan reliquias arwurðlice gelogedon. Eornostlice on ðam þrittigoðan dæge, se cyning Astriges, ðe ðone apostol ofslean het, wearð mid feondlicum gaste gegripen, and egeslice awedde: swa eac ealle ða ðwyran hæðengyldan, þe ðone apostol mid niðe to ðam cyninge gewregdon, aweddon samod mid him, and urnon hí and he to his byrgene, and ðær wedende swulton. Þa aspráng micel óga and gryre ofer ealle ða ungeleaffullan, and hi ða gelyfdon, and gefullode wurdon æt ðæra mæssepreosta handum, ðe se apostol ǽr gehádode. Þa onwreah se apostol Bartholomeus be ðam geleaffullan cyninge Polimius, þæt he biscophád underfenge; and ða Godes ðeowan and þæt geleaffulle folc hine anmodlice to ðam háde gecuron. Hit gelamp ða, æfter ðære hádunge, þæt he worhte fela tácna on Godes naman, ðurh his geleafan, and ðurhwunode twentig geara on ðam biscopdome, and on godre drohtnunge; and fulfremedum geðincðum gewát to Drihtne, þam is wurðmynt and wuldor á on worulde. While he was saying this, some man announced to the king that his greatest god Baldath had fallen, and burst asunder piecemeal. The king then tore his purple robe, and commanded the apostle to be beaten with stiff clubs, and afterwards beheaded. And he on this day, so martyred, departed to the eternal life. But after this the brother came with his people and bore away the holy body with glorious hymns, and built a monastery of wondrous greatness, and in that honourably placed his holy remains. But on the thirtieth day the king Astryges, who had commanded the apostle to be slain, was seized with a fiendlike spirit, and dreadfully became frantic: so also the perverse idolaters, who through envy had accused the apostle to the king, became frantic together with him, and they and he ran to his grave, and there raving died. Then sprang up great dread and horror over all the unbelieving, and they then believed and were baptized at the hands of the mass-priests whom the apostle had before ordained. Then the apostle Bartholomew revealed respecting the believing king Polymius, that he should receive the episcopal order; and the servants of God and the believing people chose him unanimously to that order. It happened then, after the ordination, that he wrought many miracles in the name of God through his belief, and continued twenty years in the episcopal office, and in good course of life; and in full dignity departed to the Lord, to whom is honour and glory for ever and ever.\nWe magon niman bysne be ðære apostolican lare, þæt nan cristen mann ne sceal his hæle gefeccan buton æt ðam Ælmihtigan Scyppende, ðam ðe gehyrsumiað lif and deað, untrumnys and gesundfulnys, seðe cwæð on his godspelle, þæt án lytel fugel ne befylð on deað butan Godes dihte. He is swa mihtig, þæt he ealle ðing gediht and gefadað butan geswince; ac he beswincgð mid untrumnyssum his gecorenan, swa swa he sylf cwæð, "Þa ðe ic lufige, ða ic ðreage and beswinge." For mislicum intingum beoð cristene men geuntrumode, hwilon for heora synnum, hwilon for fandunge, hwilon for Godes wundrum, hwilon for gehealdsumnysse gódra drohtnunga, þæt hí ðy eadmodran beon; ac on eallum ðisum þingum is geðyld nyd-behefe. Hwilon eac þurh Godes wrace becymð þam arleasan menn swiðe egeslic yfel, swa þæt his wite onginð on ðyssere worulde, and his sawul gewit to ðam ecum witum for his wælhreawnysse; swa swa Herodes ðe ða unscæððigan cild acwealde on Cristes acennednysse, and manega oðre to-eacan him. Gif se synfulla bið gebrocod for his unrihtwisnysse, þonne gif he mid geðylde his Drihten herað, and his miltsunge bitt, he bið ðonne aðwogen fram his synnum ðurh ða untrumnysse, swa swa horig hrægl þurh sapan. Gif he rihtwis bið, he hæfð þonne maran geðincðe þurh his brocunge, gif he geðyldig bið. Se ðe bið ungeþyldig, and mid gealgum mode ceorað ongean God on his untrumnysse, he hæfð twyfealde geniðerunge, forðan ðe he geycð his synna mid þære ceorunge, and ðrowað naðelæs. We may take example by the apostolic doctrine, that no christian man shall fetch his salvation save from the Almighty Creator, whom life and death, sickness and health obey, who hath said in his gospel, that a little bird falls not in death without God's direction. He is so mighty, that he directs and orders without toil; but he scourges his chosen with diseases, as he himself said, "Those whom I love I chastise and scourge." For divers causes are christian men afflicted with disease, sometimes for their sins, sometimes for trial, sometimes for God's miracles, sometimes for preservation of good courses, that they may be the humbler; but in all these things patience is needful. Sometimes also through God's vengeance comes very dreadful evil to the impious man, so that his punishment begins in this world, and his soul departs to eternal punishments for his cruelty; as Herod who slew the innocent children at the birth of Christ, and many others besides him. If the sinful be afflicted with disease for his unrighteousness, then if he with patience praise his Lord, and pray for his mercy, he shall be washed from his sins by that sickness, as a foul garment by soap. If he be righteous, he shall have greater honour through his sickness, if he be patient. He who is impatient, and with froward mind murmurs against God in his sickness, shall have double condemnation, for he increases his sins by that murmuring, and suffers nevertheless.\nGod is se soða læce, þe ðurh mislice swingla his folces synna gehælð. Nis se woruld-læce wælhreow, ðeah ðe he þone gewundodan mid bærnette, oððe mid ceorfsexe gelácnige. Se læce cyrfð oððe bærnð, and se untruma hrymð, þeah-hwæðere ne miltsað he þæs oðres wánunge, forðan gif se læce geswicð his cræftes, þonne losað se forwundoda. Swa eac God gelácnað his gecorenra gyltas mid mislicum brocum; and þeah ðe hit hefigtyme sy ðam ðrowigendum, þeah-hwæðere wyle se góda Læce to ecere hælðe hine gelácnigan. Witodlice se ðe náne brocunge for ðisum life ne ðrowað, he færð to ðrowunge. For agenum synnum bið se mann geuntrumod, swa swa Drihten cwæð to sumum bedridan, ðe him to geboren wæs, "Min bearn, ðe synd þine synna forgifene: aris nu, and ber ham ðin leger-bed." God is the true leech, who by divers afflictions heals the sins of his people. The world's leech is not cruel, though he cure the wounded with burning or with the amputation-knife. The leech cuts or burns, and the patient cries, yet has he no mercy on the other's moaning, for if the leech desist from his craft, then will the wounded perish. So also God cures the sins of his chosen with divers diseases; and though it be wearisome to the sufferer, yet will the good Leech cure him to everlasting health. But he who suffers no sickness in this life, he goes to suffering. For his own sins a man is afflicted with disease, as the Lord said to one bedridden, who was borne to him, "My son, thy sins are forgiven thee: arise now, and bear home thy sick-bed."\nFor fandunge beoð sume menn geuntrumode, swa swa wæs se eadiga Iob, ðaða he wæs rihtwis, and Gode gehyrsum. Þa bæd se deofol, þæt he his fandigan moste, and he ða anes dæges ealle his æhta amyrde, and eft hine sylfne mid þam mæstan broce geuntrumode, swa þæt him weollon maðan geond ealne ðone lichaman. Ac se geðyldiga Iob, on eallum ðisum ungelimpum, ne syngode mid his muðe, ne nan ðing stuntlices ongean God ne spræc, ac cwæð, "God me forgeaf ða æhta, and hí eft æt me genam; sy his nama gebletsod." God eac ða hine gehælde, and his æhta mid twyfealdum him forgeald. Sume menn beoð geuntrumode for Godes tácnum, swa swa Crist cwæð be sumum blindan men, ðaða his leorning-cnihtas hine axodon, for hwæs synnum se mann wurde swa blind acenned. Þa cwæð se Hælend, þæt he nære for his agenum synnum, ne for his maga, blind geboren, ac forði þæt Godes wundor þurh hine geswutelod wære. And he þærrihte mildheortlice hine gehælde, and geswutelode þæt he is soð Scyppend, ðe ða ungesceapenan eahhringas mid his halwendan spatle geopenode. For trial are some men afflicted with disease, as was the blessed Job, when he was righteous and obedient to God. Then the devil prayed that he might try him, and he in one day destroyed all his possessions, and afterwards afflicted himself with the greatest disease, so that worms rolled over all his body. But the patient Job, in all these calamities, sinned not with his mouth, nor spake anything foolish against God, but said, "God gave me possessions, and afterwards took them from me; be his name blessed." God also then healed him, and restored him his possessions twofold. Some men are afflicted for the miracles of God, as Christ said of some blind man, when his disciples asked him, for whose sins the man was thus born blind. Then said Jesus, that he was born blind not for his own nor for his parents' sins, but because that God's miracles might be manifested through him. And he forthwith mercifully healed him, and manifested that he is the true Creator, who opened the unshapen eye-rings with his salutary spittle.\nFor gehealdsumnysse soðre eadmodnysse beoð forwel oft Godes gecorenan geswencte, swa swa Paulus se apostol be him sylfum cwæð, "Me is geseald sticels mines lichaman, and se sceocca me gearplæt, þæt seo micelnys Godes onwrigenyssa me ne onhebbe; forðan ic bæd þriwa minne Drihten, þæt he afyrsode þæs sceoccan sticels fram me; ac hé me andwyrde, Paule, ðe genihtsumað min gifu. Soðlice mægen bið gefremod on untrumnysse. Nu wuldrige ic lustlice on minum untrumnyssum, þæt Cristes miht on me wunige." For preservation of true humility are God's chosen very often afflicted, as Paul the apostle said of himself, "To me is given a goad of my body, and the devil buffeteth me, that the greatness of God's revelations may not exalt me; for I thrice besought my Lord to remove the devil's goad from me; but he answered me, Paul, my grace will suffice thee. Verily power is promoted in weakness. I now glorify joyfully in my weaknesses, that Christ's might may dwell in me."\nSe cristena mann ðe on ænigre þissere gelicnysse bið gebrocod, and he ðonne his hælðe secan wyle æt unalyfedum tilungum, oððe æt wyrigedum galdrum, oþþe æt ænigum wiccecræfte, ðonne bið he ðam hæðenum mannum gelíc, þe ðam deofolgylde geoffrodon for heora lichaman hælðe, and swa heora sawla amyrdon. Se ðe geuntrumod beo, bidde his hæle æt his Drihtne, and geðyldelice þa swingla forbere; loc hú lange se soða læce hit foresceawige, and ne beceapige na ðurh ænigne deofles cræft mid his sawle ðæs lichaman gesundfulnysse; bidde eac góddra manna bletsunge, and æt halgum reliquium his hæle gesece. Nis nanum cristenum menn alyfed þæt he his hæle gefecce æt nanum stane, ne æt nanum treowe, buton hit sy halig rode-tacen, ne æt nanre stowe, buton hit sy halig Godes hus: se ðe elles deð, he begæð untwylice hæðengild. We habbað hwæðere þa bysne on halgum bocum, þæt mot se ðe wile mid soðum læcecræfte his lichaman getemprian, swa swa dyde se wítega Isaias, þe worhte ðam cyninge Ezechie cliðan to his dolge, and hine gelácnode. The christian man, who in any of this like is afflicted, and he then will seek his health at unallowed practices, or at accursed enchantments, or at any witchcraft, then will he be like to those heathen men, who offered to an idol for their bodies' health, and so destroyed their souls. Let him who is sick pray for his health to his Lord, and patiently endure the stripes; let him behold how long the true Leech provides, and buy not, through any devil's craft, with his soul, his body's health; let him also ask the blessing of good men, and seek his health at holy relics. It is not allowed to any christian man to fetch his health from any stone, nor from any tree, unless it be the holy sign of the rood, nor from any place, unless it be the holy house of God: he who does otherwise, undoubtedly commits idolatry. We have, nevertheless, examples in holy books, that he who will may cure his body with true leechcraft, as the prophet Isaiah did, who wrought for the king Hezekiah a plaster for his sore, and cured him.\nSe wisa Augustinus cwæð, þæt unpleolic sy þeah hwá læce-wyrte ðicge; ac þæt hé tælð to unalyfedlicere wíglunge, gif hwá ða wyrta on him becnitte, buton he hí to ðam dolge gelecge. Þeah-hwæðere ne sceole we urne hiht on læce-wyrtum besettan, ac on ðone Ælmihtigan Scyppend, þe ðam wyrtum ðone cræft forgeaf. Ne sceal nan man mid galdre wyrte besingan, ac mid Godes wordum hí gebletsian, and swa ðicgan. The wise Augustine said, that it is not perilous, though any one eat a medicinal herb; but he reprehends it as an unallowed charm, if any one bind those herbs on himself, unless he lay them on a sore. Nevertheless we should not set our hope in medicinal herbs, but in the Almighty Creator, who has given that virtue to those herbs. No man shall enchant a herb with magic, but with God's words shall bless it, and so eat it.\nWite ðeah-hwæðere gehwá, þæt nan man butan earfoðnyssum ne becymð to ðære ecan reste, þaða Crist sylf nolde his agen rice butan micelre earfoðnysse astigan: swa eac his apostoli, and ða halgan martyras mid heora agenum feore þæt heofonlice rice beceapodon: syððan eac halige andetteras, mid micelre drohtnunge on Godes ðeowdome, and þurh miccle forhæfednyssa and clænnysse, halige wurdon. Hwæt wylle we endemenn ðyssere worulde, gif we for urum synnum gebrocode beoð, buton herian urne Drihten, and eadmodlice biddan, þæt he us þurh ða hwilwendlican swingla to ðam ecan gefean gelæde? Sy him wuldor and lof on ealra worulda woruld. Amen. Let every one, however, know, that no man comes to the eternal rest without tribulations, when Christ himself would not ascend to his own kingdom without great tribulation: so also his apostles, and the holy martyrs with their own lives bought the heavenly kingdom: afterwards also holy confessors with great perseverance in God's service, and through great privations and chastity became holy. What shall we, the end-men of this world, desire, if for our sins we are with sickness afflicted, but to praise our Lord, and humbly pray that he through transient stripes lead us to everlasting joy? To him be glory and praise for ever and ever. Amen.\nRetrieved from "https://en.wikisource.org/w/index.php?title=The_Homilies_of_the_Anglo-Saxon_Church/XXXI&oldid=3548541"


Digital Index of Middle English Verse: No. 876\n1.Source: Worcester, Worcester Cathedral Library F.126\nBlysse & Ioye & heryng\nBe to þe lord kyng\nBegger of man kunde\nTo wan þe chyldren singgyng\nWeþ here palmes beryng\nOf þy mylde comigg\nTo day makeþ munde\nWenzel, Siegfried. Verses in Sermons: ‘Fasciculus morum’ and Its Middle English Poems. Cambridge, MA: Medieval Academy of America, 1978: 71.


'húru-þinga' - Bosworth–Toller Anglo-Saxon Dictionary\nadv. Especially, at least, at any rate Húruþinga presertim, Ælfc. Gr. 38; Som. 41, 65. Hú ne scolde hine húruþinga sceamian seofon dagas nonne debuerat saltem septem diebus rubore suffundi? Num. 12, 14. Hyne bǽdon ðæt hig húruþinga his reáfes fnæd æthrinon rogabant eum ut vel fimbriam vestimenti ejus tangerent, Mt. Kmbl. 14, 36. Lǽtaþ mé fyrst óþ tómerigen húruþinga fyrst óþ tómerigen allow me respite until to-morrow, only until to-morrow, Homl. Th. i. 414, 23. Swilce hé swutellíce cwǽde 'Gif gé noldon Gode lybban on cildháde, ne on geógoþe, gecyrraþ nú húruþinga on ylde to lífes wege,' ii. 78, 13.\nBosworth, Joseph. "húru-þinga." An Anglo-Saxon Dictionary: Based on the Manuscript Collections of the Late Joseph Bosworth. Ed. Thomas Northcote Toller. Oxford: Clarendon Press, 1898. 568.\nhúru-þinga Add: an emphatic modification of húru. I. v. húru; II. tó þám ꝥ hí þone mete, þone hí þágýta fullfremedlíce geblissiende þicgean ne mihton, húruþinga (húru, v. l. saltem ) geómriende onbyrigdon, Gr. D. 170, 7. Sé þe . . . dæghwámlice his circan gesécan ne mæge, hé húruðinga on ðám Sunnandagum þider cume, Hml. A. 144, 9.


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adj. Open. I. not shut, a. allowing ingress or egress Heofen biþ open on sumum ende . . . and mycel mægen forþ cymeþ þurh ðone openan dǽl. Blickl. Homl. 93, l. Open scræf. Cd. Th. 212, 10; Exod. 537. Open wæs ðæt eorþærn (the sepulchre). Exon. Th. 460, 18; Hö. 19. Ðín carcern open wé gemétton, Blickl. Homl. 239, 27. Gé geseóþ opene heofenas (caelum apertum), Jn. Skt. 1, 51. b. of a door Ðonne andydan hié ða duru ðe on ða healfe open wæs (the door that opened on that side). . . and mið ðæm ðe hié ðara dura hwelce opene gesáwon. Ors. 3, 5; Swt. 106, 14-16. Biþ oft open eádgum tðgeánes onhliden heofonríces duru. Exon. Th. 198, 16; Ph. 11. Hié gemétton ðæs carcernes duru opene. Blickl. Homl. 239, 24. c. of the eyes Mid openum eágum gesión. Met. 20, 257. d. of wounds, not closed up Ða openan dolg, Exon. Th. 68, 24; Cri. 1108 : Rood Kmbl. 93; Kr. 47 II. not covered, not protected :-- Seó cirice is ufan open and noferhréfed, Blickl. Homl. 125, 26, 30. Open burh urbs patens, Kent. Gl. 975. III. declared, public :-- Ða béc (of the Old Testament) synd gehátene seó ealde gecýðnyss and seó ealde ǽ, ðæt is, open lagu ðe God gesette Israhéla folce. Hexam. l; Norm. 2, 19. IV. not secret, not concealed, discovered, brought to light (in reference to things where concealment is desired) :-- Hwanon ys ðis word open geworden (palam Jactitm), Ex. 2, 14. Ne déþ nán man nán þing on díglum ac sécþ ðæt hit open sý (in palam esse), Jn. Skt. 7, 4. Ðæt móte beón open and onwrigen hwæt hé sý, Blickl. Homl. 185, 4. Se ðe mánaþ swerige and hit him on open wurðe he that commits perjury, and the crime is clearly proved against him, L. Ath. i. 25; Th. i. 212, 18. Gif open morþ weorðe ágife man mágum ðone banan if in a case of murder the murderer be discovered, let him be given up to the kinsmen of the murdered man, L. C. S. 57; Th. i. 406, 25. Æt openre þýfþe in case of discovered, theft, 26; Th. i. 392, 3. Opene weorðaþ monna dǽde the deeds of men shall be brought to light (at the last day), Exon. Th. 64, 32; Cri. 1046. V. without attempt at concealment :-- Antonius him (Octavianus) onbeád gewin and openne feóndscipe, Ors. 5, 13; Swt. 146, l. Blisse on openum, Lchdm. iii. 200, 8. On ða openan tíd the last day when nothing is concealed, Exon. Th. 96, 9; Cri. 1571. VI. manifest, clear, plain, evident :-- Ðá cwæþ hé : 'Genóg sweotol ðæt is ðætte for ðý sint góde men góde ðe hí gód gemétaþ' Ðá cwæþ ic : ' Genóg open hit is ' certum est, adeptione boni, bonos fieri. Certum, Bt. 36, 3 ; Fox 176, 29. Se ðe unwíslíce leofaþ biþ open sott, ðeáh him swá ne þince, Homl. Skt. i. 13, 132. Is seó wyrd mid eów open orgete, Andr. Kmbl. 1517; An. 760. Ðá ágann Landfranc atýwian mid openum gesceáde (with manifest reason), ðæt hé mid rihte crafede ðás ða hé crafede, Chr. 1070; Erl. 208, 17. [O. Sax. opan: O. Frs. epen: Icel. opinn: O. H. Ger. offan.]\nThis entry is on page: 763 of the Main Volume of the paper dictionary. Browse the pages or show/hide this scanned page.\nBosworth, Joseph. "open." An Anglo-Saxon Dictionary: Based on the Manuscript Collections of the Late Joseph Bosworth. Ed. Thomas Northcote Toller. Oxford: Clarendon Press, 1898. 763.\nopen Add:I. physical. 1. of a door, gate, &c. Mid þǽm þe hié þára dura hwelce opene gesáwon, þonne hié gieredon hié tó wíge, Ors. 3, 5; S. 106, 16. Hí carcernes duru opene fundon, An. 1078. 2. of a containing space, where there is free access to its interior Bið súsla hús open . . . áðlogum ongeán, Cri. 1605.


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e; f. Age; sĕnectus Róma besprycþ ðæt hyre weallas for ealdunge brosnian Rome complains that her walls decay from age, Ors. 2, 4; Bos. 44, 45. DER. ealdian.\nBosworth, Joseph. "ealdung." An Anglo-Saxon Dictionary: Based on the Manuscript Collections of the Late Joseph Bosworth. Ed. Thomas Northcote Toller. Oxford: Clarendon Press, 1898. 229.\nealdung For translation of passage substitute: Nostri causantur, si Romanae reipublicae moles imbecillitate propriae senectutis contremiscant, and add Þá getimbru þissere burge wé geseóð mid langre ealdunge gewácode hujus urbis aedificia longo senio lassata videmus, Gr. D. 134, 10. Se gegyrla þe ic hæfde . . . , mid swíðlicre ealdunge tótorene, for*-*wurdon, Hml. S. 23 b, 571. [Wyþoute zyknesse and wyþoute ealdinge, Ayenb. 95, 17.]


'-mǽran' - Bosworth–Toller Anglo-Saxon Dictionary\n-mǽrian terminare. v. á-mǽran. -mǽrian.\nToller, T. Northcote, and Joseph Bosworth. "-mǽran." An Anglo-Saxon Dictionary: Based on the Manuscript Collections of the Late Joseph Bosworth : Supplement. Oxford: Clarendon Press, 1921. 628.


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wríþan, p. wráþ, pl. wriþon; pp. wriþen.\nto twist, give a curved form to\nÆlfc. Gr. 26, 3; Zup. 155, 14.\nWriðene (cf. wriþa,\n) wælhlencan, Elen. Kmbl. 47; El. 24.\nto bind up, wrap round, bandage\nÐa ðe forbrocene wǽron, ða gé ne wriþon\nquae fractae erant, eas non ligavistis,\nÐá wǽron monige ðe his mǽg wriðon,\nBeo. Th. 5957; B. 2982.\nÐá bebeád hé him ðæt hé ða tólýsdan geþeódnesse mínre heáfudwunde gesette and wriþe\ndissolutam mihi emicranii juncturam componere atque alligare jussit.\nBd. 5, 6; S. 620, 14.\nHé wearð wriþen ofer wunda. Exon. Th. 435,\n27; Rä. 54, 7.\nNim ða sylfan wyrt, lege on ðone naflan, and wríð ðǽrtó swýðe fæste. Lchdm. i. 82, 25.\nto bind, fetter\nOft wíf hine\nExon. Th. 434, 3 ; Rä. 51, 5.\nIc hine heardan clammum wríþan þóhte,\nBeo. Th. 1933; B. 964.\n[Of one wrase of þornes he wryþen hym one crune, Misc. 48, 383. Wrythyñ idem quod wrestyñ torqueo, wrythyñ or wrethyn tortus, torsus, Prompt. Parv. 534. Me dide cnotted strenges abuton here hæued and uurythen to ð it gsede to þe hærnes, Chr. 1137; Erl. 262, 6.Ȝe mote uaste heom wriðen mid strongen sæilrapen. Laym. 17394. O. H. Ger. gi-rídan contorquere: Icel. ríða to twist, knit, wind.]\nv. á-, be-, ge-, ofer- (Lchdm. ii. 130, 10), tó-, un-wríþan.\nBosworth, Joseph. “wríþan.” In An Anglo-Saxon Dictionary Online, edited by Thomas Northcote Toller, Christ Sean, and Ondřej Tichy. Prague: Faculty of Arts, Charles University, 2014. https://bosworthtoller.com/36666.


e; f. The Latin speech or language Ealle naman lédensprǽce [also lédenre sprǽce] all Latin nouns, Ælfc. Gr. 7; Som. 6, 55. On lédensprǽce, 2; Som. 2, 47. Hálige láreówas hit áwriton on lédensprǽce, Homl. Skt. p. 6, 51. Se cræft geopenaþ lédensprǽce [MS. H. lǽden-] Ælfc. Gr. 50; Som. 50, 65.\nBosworth, Joseph. "Lǽden-sprǽc." An Anglo-Saxon Dictionary: Based on the Manuscript Collections of the Late Joseph Bosworth. Ed. Thomas Northcote Toller. Oxford: Clarendon Press, 1898. 609.\nLǽden-sprǽc AddSé þe þurh Lédensprǽce rihtne geleáfan understandan ne cunne geleornige húru on Englisc, Wlfst. 126, 1.


'glædlíc' - Bosworth–Toller Anglo-Saxon Dictionary\nadj. Bright, pleasant, kind Scíneþ ðé leóht glædlíc ongeán the light shineth bright over against thee, Cd. 29; Th. 38, 31; Gen. 615. Hú glædlíc biþ and gód swylce quam bonum et quam jucundum, Ps. 132, 1. Me gúþhere forgeaf glædlícne máþþum Guthhere gave me a splendid jewel, Exon. 85 b; Th. 322, 31 ; Víd. 66.\nBosworth, Joseph. "glædlíc." An Anglo-Saxon Dictionary: Based on the Manuscript Collections of the Late Joseph Bosworth. Ed. Thomas Northcote Toller. Oxford: Clarendon Press, 1898. 479.\nglædlic Add:I. kindly, gentle. v. glæd; I. 3 Tunge glætlic treów lífes lingua placabilis lignum uitae, Scint. 78, 10. II. of a thing, delightful. Cf. glæd; II. 2, 3 Glædlicne drenc delectabilem potum, Scint. 13, 12.


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 Data from Ifriḍī - Qatar National Library - مكتبة قطر الوطنية
\nData Citation of the عمل Ifriḍī\n26 To Library based on 5 Link أنواع


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'hǽlu' - Bosworth–Toller Anglo-Saxon Dictionary\nhǽlo; indecl. f. Health, safety, salvation Æt him is hǽlu mín ab ipso salutare meum, Ps. Th. 61, 1. Sý hǽlu úrum Gode ðe sitt ofer his þrymsetle salvation be to our God that sitteth on his throne, Homl. Th. i. 538, 18. Hǽlo, Exon. 13 b; Th. 26, 1; Cri. 411. Hǽlu bútan sáre health without pain, 32 a; Th. 101, 8; Cri. 1655. Tó hǽlo hýðe to a haven of safety, 20 b; Th. 53, 33; Cri. 860. For heora sáwla hǽlu for the salvation of their souls, Homl. Th. ii. 344, 1. Hǽlo, L. M. Th. i. 102, 7. Uton hǽlu sécan let us seek salvation, Exon. 97 b; Th. 365, 11; Wal. 87. Drihten ús sealde hǽlu and éce álýsednysse the Lord gave us salvation and eternal redemption, Homl. Th. ii. 248, 25. Heó forstæl hire hǽlu she stole her health, 394, 12. Gif gie hǽlo beádas si salutaveritis, Mt. Kmbl. Lind. 5, 47. v. hǽl.\nBosworth, Joseph. "hǽlu." An Anglo-Saxon Dictionary: Based on the Manuscript Collections of the Late Joseph Bosworth. Ed. Thomas Northcote Toller. Oxford: Clarendon Press, 1898. 5.\nhǽlu Add:I. sound physical condition Sió hǽlo ðæs líchoman (salus corporis) , . . ðonne hé ðǽre hǽlo benumen wierð, Past. 251, 9-10. Ðæt góde mód de sió hǽlo (hǽlu, v. l. ) fut oft áweg ádriéfð, 255, 16. Sine tó manianneðá hálan ðæt hié ne forhycgen ðæt hié hér on ðǽre hwilendlican hǽlo him geearuigen ðá écan hǽlo, 247, 12. Hond gee


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'dǽl' - Bosworth–Toller Anglo-Saxon Dictionary\nAdd: pl. dǽle (gelimplice daele conpetentes portiunculas, Wrt. Voc. ii. 104, 79), dǽlas. I. a part (in contrast with the whole) Tódǽlde se here on tú, óþer dǽl eást, óþer dǽl tó Hrófesceastre, Chr. 885; P. 78, 9. Sumursǽtna se dǽl sé þǽr niéhst wæs, 878; P. 76, 5. Se écea dǽl, Bl. H. 111, 32: Gú. 352. Se eorðan dǽl (the body). . se wuldres dǽl (the soul ), 1340-2. Hié micel þæs folces ofer sǽ ádrǽfdon, and þæs óþres þone mǽstan dǽl hié geridon, Chr. 878; P. 74, 27. Hé tóbærst on feówer dǽlas, Bl. H. 189, 14. II. denoting amount, quantity, &c., some (in contrast with none), a deal, lot, portion Nǽnig dǽl regnes ne ungewidres in cuman ne mæg, Bl. H. 125, 33. Ne wund ne láðes dǽl neither wound nor any hurt, An. 1476. Bicgað ús sumne dǽl metes (pauxillum escarum ), Gen. 43, 2. Sumne dǽl tyrwan modicum resinae, 11. Tó feormianne sumne dǽl hwǽtes ad purgandum triticum, Gr. D. 97, 2: Hml. S. 23, 473: Chr. P. p. 5, 1. Syle sumne dǽl (þæs fisces) ðám earne, Hml. Th. ii. 140, 7. Hwæðer sǽ dǽl ǽnigne grénre eorðan ofgifen hæfde, Gen. 1453. Nǽnigne dǽl leóhtes scíman geseón ne minimam quidem lucis alicujus particulam videre, Bd. 4, 10; Sch. 401, 10. Tó góde gedón þone dǽl þe wé dón magon (as much as we can), Wlfst. 188, 13. II a. a great quantity, (cf. deal, lot in mod. E.), a (great) deal :-- Dryhtmáðma dǽl, B. 2843. Oferhygda dǽl much pride, 1740. Lífwynna dǽl, Cri. 807: Deór. 30. Þæt is wundres dǽl it is a great wonder, Rä. 61, 10. Beran wunden gold and seolfres dǽl, 56, 4. Weána dǽl, B. 1150: 2028: Vy. 67. Ne mæg weorðan wís wer, ǽr hé áge wintra dǽl (many years ) in woruldríce, Wand. 65. Leóðworda dǽl reccan, An. 1490. ¶ sum-dǽl some-what, some (cf. Chauc. som-del; adv.) :-- Hé gewát féran út sum-dǽl óðres weorces (sum weorc, v. l.) tó wyrcanne ad exercendum opus aliquod discessit, Gr. D. 63, 28. Ꝥ heó mihte sum-dǽl (sumne dǽl, v. l. ) hwǽtes geclǽnsian, 97, 3. ¶ in adverbial phrases Þæt lond þe mon Ongle hǽt, and Sillende and sumne dǽl Dene, Ors. 1, 1; S. 16, 7. Sume daeli partim, Wrt. Voc. ii. 115, 80. Be dǽle somewhat, in some measure Bútan hit gelimpe þæt man be dǽle (aliquid ) rǽdinga gescyrte, R. Ben. 36, 4: 94, 6. Hí be dǽle hí gereordodon, Hml. S. 23, 240. Nim hunig be dǽle take a little honey, Lch. iii. 58, 30. Hé cúðe be dǽle Lýden understanden he knew a little Latin, Ælfc. T. Grn. 22, 14. Be sumum dǽle to some extent, Past. 231, 2, 15: Wlfst. 166, 4. Be ǽnigum dǽle in any measure, 165, 2: Bt. 38, 7; F. 210, 9. Be nánum dǽle gefæstnode tó Gode, 39, 7; F. 222, 18. Be (þám) dǽle þe (þæt) in so far as, to the extent that :-- Be dǽle ðe wé mægen in quantum possumus, Past. 231, 4. Be þám dǽle þe hé mæge quantum possit, Ll. Th. ii. 182, 10: Bt. 34, 12; F. 152, 19: Shrn. 163, 8: 186, 16: 194, 14. Be þǽm dǽle þæt (þe, v. l. ) hié mehton, Ors. 4, 5; S. 168, 24. Wé nú gehýrdon of hwylcumhugu dǽle secggan be . . . we have now in some sort heard say about . . ., Bl. H. 103, 18. Þæt hé Grécisc gereord of miclum dǽle cúðe ut Graecam linguam non parva ex parte noverit, Bd. 5, 20; Sch. 673, 27. III. part, share, portion Eart þú on lifigendra lande mín se gedéfa dǽl tu es portio mea in terra viventium, Ps. Th. 141, 5. Mé ys on dǽle þæt ic wylle þíne ǽ healdan portio mea custodire legem tuam, 118, 57. Þú móst heonon húðe lǽdan ealle búton dǽle þissa drihtwera, Gen. 2150. Ðú miht habban ðínne dǽl ðæs sóþan leóhtes, Bt. 36, 2; F. 174, 17: A. Crä. 7. Synd foxes dǽlas partes vulpium erunt, Ps. Th. 62, 8. IV. part (where there is community, association) Sýn hí á fram ǽlcum Godes dǽle (from any part in God ) áworpene, Ll. Th. i. 246, 15. Næfst þú nánne dǽl myd mé, Jn. 13, 8. V. part, way of life Sié hira dǽl scired mid Marian, El. 1232. Maria geceás þone sélestan dǽl, Lk. 10, 42: Bl. H. 67, 35. VI. in a local sense, part, region, quarter, district Dǽles climatis, i. partis, An. Ox. 1443. Hwider mæg ic þínne andwlitan befleón eorðan dǽles a facie tua quo fugiam?, Ps. Th. 138, 5. On þǽm dǽle þe Decius on ofslagen wæs, Ors. 3, 10; S. 138, 15. In þǽm dǽle þe hé mid tán geeóde, Bl. H. 121, 9. Geond þisse eorðan ǽghwylcne dǽl in universa terra, Ps. Th. 104, 7. Fison foldan dǽl bebúgeð, Hebeleat, Gen. 222. On þás niþeran dǽlas þisse ceastre, Bl. H. 239, 6. Worolde dǽlas, síde ríce, B. 1732. On Indéa óþre dǽlas, Ap. 51. On þone wyrsan dǽl to the left hand, Cri. 1226. Of þǽre ylcan stówe dǽlum (sumum dǽle, v. l.) de ejusdem loci partibus, Gr. D. 67, 1: 70, 35. Neáh þám dǽlum Tuscie þǽre mǽgðe, 71, 23. VI a. part, particular :-- Gif hié on ǽnigum dǽle wólíce libban heora líf, Bl. H. 109, 19. VII. part (in for my, your, &c., part), side, behalf Mænigfealde þearfe ge Godes dǽles ge worolde dǽles, Cht. Th. 167, 17. Ic geseah of dǽle ꝥ mé þá earfeðu becwóman ego cernens ex parte mea id accidisse, Nar. 6, 24. Bið sé his dǽl synnig he for his part will be guilty, Ll. Th. i. 138, 17. VIII. in numeration, time Is ánra gehwylc synderlíce xxx-tigum ðúsendum dǽla lengra ðonne eal middangeard, Salm. K. 150, 13. v. eástsúþ-, middel-, neáh-, twi-dǽl.\nThis entry is on page: 145 of the Supplement of the paper dictionary. Browse the pages or show/hide this scanned page.\nToller, T. Northcote, and Joseph Bosworth. "dǽl." An Anglo-Saxon Dictionary: Based on the Manuscript Collections of the Late Joseph Bosworth : Supplement. Oxford: Clarendon Press, 1921. 145.\nDÆL gen. dæles; dat. dæle; pl. nom. acc. dalu, dalo; n. A DALE, den. gulf; vallis, barathrum Ðæs dæles se dǽl the part of the dale, Ors 1, 3; Bos. 27, 29. In deóp dalu into the deep dales, Exon. 130 a; Th. 498, 21; Rä. 88, 5: 56 a; Th. 199, 11; Ph. 24. We synd aworpene on ðás deópan dalo we are cast into these deep dens [hell], Cd. 22; Th. 2\nDǼL es; m. I. a part, portion, DEAL; pars, portio Ðæs dæles se dǽl the part of the dale, Ors. 1, 3; Bos. 27, 29. Ðú offrast teóðan dǽl smedeman thou shalt offer a tenth deal of flour; offeres decimam partem similæ, Ex. 29, 36, 40. Hí heora gód on swá manige dǽlas todǽlaþ they divide their goods into so many parts, Bt. 33, 2; Fox 122, 26.


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'weald-leðer' - Bosworth–Toller Anglo-Saxon Dictionary\nes; n. A rein Hí ne móton swíþor styrian ðonne hé him ðæt gerúm his wealdleðeres tó forlǽt, Bt. 21: Fox 74, 8. Se gemet*-*gaþ ðone brídel and ðæt wealdleþer ealles ymbhweorftes heofenes and eorþan orbis habenas temperat, 174, 19. Ðá gelæhton ða weardmen his wealdleðer fæste, Ælfc. T. Grn. 18, 15. Heó wæs on gyldenum scryd, and æt ðam wǽron gyldene hors, and on ðám wǽron ða wealdleðer swá up getíged, swá swá hig urnon tó heofenum up, Shrn. 156, 12. v. ge*-*weald-leðer.\nBosworth, Joseph. "weald-leðer." An Anglo-Saxon Dictionary: Based on the Manuscript Collections of the Late Joseph Bosworth. Ed. Thomas Northcote Toller. Oxford: Clarendon Press, 1898. 1173.\nweald-leþer AddOn wealdleðre in chamo, Ps. L. 31, 9. v. weald; II.


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Khon Kaen (Thailand : Province) [WorldCat Identities]\nKhon Kaen (Thailand : Province)\n35 works in 38 publications in 2 languages and 46 library holdings\nMost widely held works by Khon Kaen (Thailand : Province)\nKhō̜banyat ʻongkān bō̜rihān sūang čhangwat : rư̄ang ngoppramān rāičhāi pračham pī ngoppramān Phō̜. Sō̜. 2548 khō̜ng ʻOngkān Bō̜rihān Sūan Čhangwat Khō̜n Kǣn by Khon Kaen (Thailand : Province)( Book )\n3 editions published between 2005 and 2006 in Thai and held by 3 WorldCat member libraries worldwide\nCollection of Khon Kaen Province local government orders and expenses of 2005 budget related to state supervision\nKhrōngkān sưksā kānkhayāi phon tō̜nư̄ang phǣn longthun Čhangwat Khō̜n Kǣn : rāingān chabap sombūn = final report( Book )\n1 edition published in 1996 in Thai and held by 3 WorldCat member libraries worldwide\nReport on investment plan analysis for Khon Kaen Province, Northeastern Thailand\nSū khwāmdī khwāmngām læ khwāmčhing( Book )\nOn the various social work and activities of Khon Kaen municipality local administration in Northeastern Thailand\nPœ̄t pratū sū ... Thētsabān Nakhō̜n Khō̜n Kǣn dindǣn hǣng sīang khǣn dō̜k khūn( Book )\nOn activities and performance of Muang District Municipality, Khon Kaen Province, Northeastern Thailand\nKin khāo bān phư̄an-- thī Khō̜n Kǣn( Book )\n1 edition published in 2000 in Thai and held by 2 WorldCat member libraries worldwide\nDescriptions of restaurants in Khon Kaen Province, Northeastern Thailand\n72 pī hǣng kānphatthanā phư̄a khwāmkāonā thī yangyư̄ Thētsabān Nakhō̜n Khō̜n Kǣn( Book )\nOn operation and socio-economic development work of Khon Kaen Provincial Municipality, Northeastern Thailand; commemorative volume brought out at its 72th anniversary, 1935-2007\nNgān chalō̜ng læ sathapanā lak mư̄ang Khō̜n Kǣn, 24 Mithunāyon 2498( Book )\nHistory of the building of the city pillar of Khon Kaen, Northeastern Thailand\nNangsư̄ thīralưk ngān chalō̜ng somphōt sān lak mư̄ang Khō̜n Kǣn phư̄a chalœ̄m phrakīat Phrabāt Somdet Phračhaoyūhūa 80 phansā, 3 Thanwākhom 2550( Book )\nCommemorative volume for a provincial celebration of the newly-built Khon Kaen city pillar shrine, Muang District, Khon Kaen Province, Northeastern Thailand; contains history of the old city pillar, new shrine construction, development and various activities during the celebration also held in honor of His Majesty King Bhumibol Adulyadej's 80th birthday anniversary\n"Namčhai" mai dai hāi pai nai? : khrōngkān khon Khō̜n Kǣn mai thō̜tthing kan( Book )\nOn the local project in helping the less fortunate people of Khon Kaen Province, Northeastern Thailand\nWith our love and faith( Book )\nKhrōngkān čhatkān nam sīa ʻutsāhakam khrūarư̄an : rāingān lak( Book )\n1 edition published in 1999 in Thai and held by 1 WorldCat member library worldwide\nOn small scale food industry water purification and related laws in Thailand\nWisaithat : phǣn yutthasāt kānphatthanā Thētsabān Nakhō̜n Khō̜n Kǣn (Phō̜. Sō̜. 2548-Phō̜. Sō̜. 2552)( Book )\nStrategic planning for the development of Khon Kaen Municipality for 2005-2009\nKhrōngkān sưksā kānčhatkān lumnam, ton nam Lamnam Phrom, Lamnam Phō̜ng, Lamnam Chœ̄n, Lam Phanīang yāng pen rabop : rāingān lak( Book )\nReport on watershed management and conservation in Khon Kaen Province, Northeastern Thailand\nKrō̜p yutthasāt kānphatthanā khō̜ng ʻongkō̜n pokkhrō̜ng sūan thō̜ngthin nai khēt Čhangwat Khō̜n Kǣn : 2551-2553( Book )\nStrategic plans for local administration organizations in Khon Kaen Province for 2008-2010\nLakkān konlawithī læ phon kāndamnœ̄nngān khrōngkān khūapkhum ʻubattihēt čharāčhō̜n, Čhangwat Khō̜n Kǣn, Singhākhom 2540( Book )\n1 edition published in 1997 in Thai and held by 1 WorldCat member library worldwide\nStudy on control of traffic accidents in Khon Kaen Province, Thailand\nKrō̜p yutthasāt kānphatthanā khō̜ng ʻongkō̜n pokkhrō̜ng sūan thō̜ngthin nai khēt Čhangwat Khō̜n Kǣn : 2552-2555( Book )\nStrategic plans for local administration organizations in Khon Kaen Province for 2009-2012\nRāingān phon kānpatibat ngān pračham pī by Khon Kaen (Thailand : Province)( )\nin Thai and held by 1 WorldCat member library worldwide\nKāndamnœ̄n ngān khrōngkān nưng tambon nưng phalittaphan (OTOP) Čhangwat Khō̜n Kǣn pī 2547-2548 = OTOP one tambon one product Khon Kaen( Book )\nOn the development of local products of Khon Kaen Province, Northeastern Thailand\nPhǣn yutthasāt kānphatthanā ʻOngkān Bō̜rihān Sūan Čhangwat Khō̜n Kǣn Phō̜. Sō̜. 2551-2555 : prapprung dư̄an Phrưtsaphākhō̜m 2551( Book )\nStrategic planning for provincial administration of Khon Kaen Province for 2008-2012\nKǣnnakhō̜n : namthīeo Mư̄ang Khō̜nkǣn( Book )\n1 edition published in 1971 in Thai and held by 1 WorldCat member library worldwide\nAudience level: 0.87 (from 0.62 for Kǣnnakho̜ ... to 0.92 for Kin khāo ...)\nMahāwitthayālai Khō̜n Kǣn\nWikipedia Khon Kaen Province\nConservation of natural resources Economic history Food industry and trade--Sanitation Food law and legislation Investment analysis Investments Labor Thailand Thailand--Khon Kaen (Province) Traffic accidents Watershed management\nChangwad Khonkaen (Thailand : Province)\nChangwat Khon Kaen (Thailand : Province)\nFaritanin'i Khon Kaen\nKaungean (Thailand : Province)\nKhǭn Kǣn (Thaïlande ; province)\nKon Kajeno provincija\nKon Kan (Thailand : Province)\nPropinsi Khon Kaen\nThētsabān Nakhō̜n Khō̜n Kǣn (Thailand)\nVilojati Xon Kaen\nصوبہ کھون کائن\nمحافظة خون كاين\nکھون کیئن صوبہ\nखोन कैन प्रान्त\nচাংৱাত খোন কায়েন\nขอนแก่น (Thaïlande ; province)


shapewear | RubyGems.org | De gem host voor de community\nShapewear is a Ruby library for handling SOAP requests from within your Rails or Sinatra application. It makes your fat services look skinny.\n0.1.8 - January 13, 2012 (12,5 KB)\n0.1.7 - January 13, 2012 (12,5 KB)\n0.1.5 - January 13, 2012 (12 KB)\n0.1.4 - January 13, 2012 (12 KB)\n0.1.2 - January 13, 2012 (11 KB)\nbuilder >= 2.1.2 nokogiri >= 1.5.0\nrack-test >= 0 rake ~> 0.9.2 rspec ~> 2.7.0 savon >= 0 wasabi >= 0 webmock >= 0\nTotal downloads 24.095\nVoor deze versie 2.536


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