The Homilies of the Anglo-Saxon Church/XXXVIII - Wikisource, the free online library\nThe Homilies of the Anglo-Saxon Church/XXXVIII\n1216829The Homilies of the Anglo-Saxon Church — The Nativity of St. Andrew the ApostleBenjamin ThorpeÆlfric\nII. KL. DEC.\nNATALE SCI ANDREAE APOSTOLI.\nTHE NATIVITY OF ST. ANDREW THE APOSTLE.\nAmbulans Iesus juxta mare Galileæ: et reliqua. Ambulans Jesus juxta mare Galileæ: et reliqua.\nCrist on sumere tide ferde wið þære Galileiscan sǽ, and geseah twegen gebroðra, Simonem, se wæs gecíged Petrus, and his broðor Andream: et reliqua. Christ on a time went along the Galilean sea, and saw two brothers, Simon, who was called Peter, and his brother Andrew, etc.\nSwa swa hí ǽr mid nette fixodon on sǽlicum yðum, swa dyde Crist þæt hí siððan mid his heofonlican láre manna sawla gefixodon; forðan ðe hí ætbrudon folces menn fram flæsclicum lustum, and fram woruldlicum gedwyldum to staðolfæstnysse lybbendra eorðan, þæt is to ðam ecan eðle, be ðam cwæð se witega þurh Godes Gast, "Ic asende mine fisceras, and hí gefixiað hí; mine huntan, and hí huntiað hí of ælcere dune and of ælcere hylle." Fisceras and ungetogene menn geceas Drihten him to leorning-cnihtum, and hí swa geteah, þæt heora lár oferstáh ealne woruld-wisdom, and hí mid heora bodunge caseras and cyningas to soðum geleafan gebigdon. Gif se Hælend gecure æt fruman getinge láreowas, and woruldlice uðwitan, and ðyllice to bodigenne sende, þonne wære geðuht swilce se soða geleafa ne asprunge ðurh Godes mihte, ac of woruldlicere getingnysse. He geceas fisceras ǽrðan ðe hé cure caseras, forðan ðe betere is þæt se casere, þonne hé to Romebyrig becymð, þæt he wurpe his cynehelm, and gecneowige æt ðæs fisceres gemynde, þonne se fiscere cneowige æt þæs caseres gemynde. Caseras hé geceas, ac ðeah hé geendebyrde þone unspedigan fiscere ætforan ðam rican casere. Eft siððan hé geceas ða welegan; ac him wære geðuht swilce hí gecorene wæron for heora æhtum, gif hé ǽr ne gecure þearfan. Hé geceas siððan woruldlice uðwitan, ac hí modegodon, gif he ǽr ne gecure þa ungetogenan fisceras. As they before with a net had fished on the sea waves, so Christ caused them afterwards by his heavenly lore to fish for the souls of men; for they withdrew the people from fleshly lusts, and from worldly errors to the stability of the earth of the living, that is, to the eternal country, of which the prophet, through God's Spirit, said, "I will send my fishers, and they shall fish for them; my hunters, and they shall hunt them from every down and from every hill." Fishers and uneducated men the Lord chose to him for disciples, and so instructed them, that their lore excelled all worldly wisdom, and they by their preaching inclined emperors and kings to the true faith. If Jesus had chosen at first eloquent teachers, and sent worldly philosophers, and the like to preach, then would it have appeared as if the true faith had not sprung up through God's might, but from worldly eloquence. He chose fishers ere he chose emperors, because it is better that the emperor, when he comes to Rome, cast aside his crown, and kneel at the fisher's memorial, than that the fisher kneel at the emperor's memorial. Emperors he chose, but yet he ranked the indigent fisher before the rich emperor. Afterwards he chose the wealthy; but it would have appeared as if they had been chosen for their possessions, if he had not previously chosen the needy. He then chose worldly philosophers, but they would have waxed proud, had he not before chosen the uneducated fishers.\nSmeagað nu hú Drihten mancynne ætbræd wuldor, þæt hé him wuldor forgeafe. Hé ætbræd ús ure idele wuldor, þæt hé us þæt ece forgeafe. Ne scealt ðu on ðe silfum wuldrian, ac, swa swa se apostol cwæð, "Se ðe wuldrige wuldrige on Gode." Consider now how the Lord took glory away from mankind, that he might give them glory. He took from us our vain glory, that he might give us the eternal. Thou shalt not glory in thyself, but, as the apostle said, "Let him who glorieth glory in God."\nPetrus and Andreas, be Cristes hæse, ðærrihte forleton heora nett, and him fyligdon. Ne gesawon hí ða-gyt hine ænige wundra wyrcan, ne hí naht ne gehyrdon ða-gyt æt his muðe be méde þæs ecan edleanes, and hí ðeah, æfter stemne anre hæse, þæt þæt hi hæfdon forgeaton. Fela Godes wundra we habbað gehyred and eac gesewene; mid manegum swingelum gelóme we sind geswencte, and mid menigfealdum ðeowracena teartnyssum gebregede, and swa-ðeah we forseoð Godes hæse, and him to lífes wege fylian nellað. Nu hé sitt on heofonum, mid þære menniscnysse gescrydd þe hé on ðisum lífe gefette, and mynegað ús be ure gecyrrednysse, þæt we ure ðeawas fram leahtrum symle clænsion, and be his bebodum gerihtlæcon. Eallunga hé underðeodde ðeoda swuran his geoce, hé astrehte middangeardes wuldor, and mid gelomlæcendum hryrum nealæcunge his strecan domes geswutelað, and swa-ðeah ure modige mód nele sylfwilles forlætan þæt þæt hit dæghwomlice forlyst neadunge. Mine gebroðra, hwilcere tale mage we brucan on his dome, nu we nellað bugan fram ðyssere andweardan woruld-lufe, þurh his beboda, ne we ne synd þurh his swingla gerihtlæhte. Peter and Andrew, by Christ's behest, straightways left their nets, and followed him. They had not yet seen him work any wonders, nor had they yet heard from his mouth of the meed of everlasting reward, and yet, after the utterance of one command, they forgot that which they had. Many of God's miracles we have heard of and also seen; by many stripes we are oftentimes afflicted, and by manifold asperities of threats terrified, and yet we despise God's behest, and will not follow him to the way of life. Now he sits in heaven, clothed with the humanity which he fetched in this life, and admonishes us of our conversion, that we constantly cleanse our lives from sins, and direct them by his commandments. He has wholly subjected the necks of nations to his yoke, he has prostrated the glory of the world, and by frequent destructions manifests the approach of his rigid doom, and, nevertheless, our proud mind will not voluntarily forsake that which it loses daily by compulsion. My brothers, what excuse can we use at his doom, now that we will not turn from this present love of the world, through his commandments, nor are we corrected by his stripes.\nWén is þæt eower sum cweðe to him sylfum on stillum geðohtum, Hwæt forleton has gebroðru, Petrus and Andreas, þe for nean nán ðing næfdon? ac we sceolon on þisum ðinge heora gewilnunge swiðor asmeagan þonne heora gestreon. Micel forlæt se ðe him sylfum nán ðing ne gehylt. Witodlice we healdað ure æhta mid micelre lufe, and ða ðing þe we nabbað we secað mid ormætre gewilnunge. Micel forlét Petrus and Andreas, ðaða heora ægðer þone willan to hæbbenne eallunga forlét, and agenum lustum wiðsóc. Cwyð nu sum mann, Ic wolde geefenlæcan þam apostolum, þe ealle woruld-ðing forsawon, ac ic næbbe náne æhta to forlætenne. Ac God sceawað þæs mannes heortan, and na his æhta. Ne hé ne telð hú miccle speda we on his lacum aspendon, ac cepð mid hú micelre gewilnunge we ða lác him geoffrion. Efne nu þas halgan cýpan, Petrus and Andreas, mid heora nettum and scipe him þæt ece líf geceapodon. It is to be expected that one of you in his still thoughts say to himself, What did the brothers, Peter and Andrew, leave, who had almost nothing? but in this case we should rather consider their desire than their possession. Much he leaves who holds nothing for himself. Verily we hold our possessions with great love, and the things which we have not we seek with infinite desire. Peter and Andrew left much, when both of them wholly left the will to have, and renounced their own lusts. Some man will now say, I would imitate the apostles, who despised all worldly things, but I have no possessions to leave. But God beholds the man's heart, and not his possessions. He reckons not what great riches we spend in gifts to him, but observes with how great desire we offer to him our gifts. Behold now these holy chapmen, Peter and Andrew, with their nets and ship bought for themselves everlasting life.\nNæfð Godes rice nánes wurðes lofunge, ac bið gelofod be ðæs mannes hæfene. Heofonan rice wæs alæten þisum foresædum gebroðrum for heora nette and scipe, and eft syððan ðam rican Zacheó to healfum dæle his æhta, and sumere wudewan to ánum feorðlinge, and sumum menn to anum wæteres drence. Ic wene þæt þas word ne sind eow full cuðe, gif we hí openlicor eow ne onwreoð. "Zachéus wæs sum rice mann, and cepte þæs Hælendes fær, and wolde geseon hwilc hé wære; ac he ne mihte for ðære menigu ðe him mid ferde, forðan ðe hé wæs scort on wæstme. Þa forárn hé ðam Hælende, and stah uppon an treow, þæt he hine geseon mihte. Crist ða beseah upp wið þæs rican, and cwæð, Zachée, stíh ardlice adún, forðan ðe me gedafenað þæt ic nu to-dæg þe gecyrre. Zachéus ða swyftlice of ðam treowe alihte, and hine blissigende underfeng." Þaða Zachéus Crist gelaðod hæfde, ða astód he ætforan him, and him anmodlice to cwæð, "Drihten, efne ic todæle healfne dǽl minra góda ðearfum, and swa hwæt swa ic mid fácne berypte, þæt ic wylle be feowerfealdum forgyldan." Drihten him to cwæð, "Nu to-dæg is ðisum hirede hæl gefremmed, forðan ðe he is Abrahames ofspring. Ic com to secenne and to gehælenne þæt þe on mancynne losode." Þa hæfde Zacheus beceapod heofonan rice mid healfum dǽle his æhta: ðone oþerne dæl he heold to ðy þæt hé wolde þam be feowerfealdum forgyldan, þe hé ǽr unrihtlice bereafode. God's kingdom has no price of worth, but is priced according to a man's property. The kingdom of heaven was given to these beforesaid brothers for their net and ship, and afterwards to the rich Zacchæus for the half part of his possessions, and to a widow for one farthing, and to a man for a drink of water. I imagine that these words will not be quite clear to you, if we do not explain them to you more openly. "Zacchæus was a rich man, and had observed the Saviour's course, and would see who he was; but he could not for the many that went with him, because he was short of stature. He then ran before Jesus, and ascended a tree, that he might see him. Christ then looked up towards the rich man, and said, Zacchæus, descend quickly, for it seemeth good to me that I now to-day enter thy dwelling. Zacchæus then swiftly alighted from the tree, and received him rejoicing." When Zacchæus had invited Christ, he stood before him, and unhesitatingly said to him, "Lord, behold I distribute the half part of my goods to the poor, and whatsoever I have robbed by fraud, that I am willing to compensate fourfold." The Lord said to him, "Now to-day is salvation accomplished to this household, for he is Abraham's offspring. I come to seek and to save that which was lost among mankind." Thus had Zacchæus bought the kingdom of heaven with the half part of his possessions: the other part he held to the end that he might indemnify those fourfold whom he had unjustly bereaved.\nEft, "Æt sumum sæle gesæt se Hælend binnan ðam temple on Hierusalem, ætforan ðam maðm-huse, and beheold hú þæt folc heora ælmyssan wurpon into ðam maðm-huse, and ða fela rican brohton micele ðing. Þa com ðær an earm wudewe, and geoffrode Gode ænne feorðling. Drihten ða cwæð to his leorning-cnihtum, Ic secge eow to soðan, þæt þeos earme wydewe brohte maran lác þonne ænig ðyssera riccra manna. Hí ealle sealdon þone dæl heora speda þe him geðuhte, ac ðeos wydewe ealne hire bigleofan mid estfullum mode geoffrode." Þa hæfde seo earme wudewe mid lytlum feo, þæt is, mid ánum feorðlinge, þæt ece líf geceapod. Again, "At a time Jesus sat within the temple at Jerusalem, before the treasury, and beheld how the folk cast their alms into the treasury, and the many rich brought great things. Then came there a poor widow, and offered to God one farthing. The Lord then said to his disciples, I say unto you in sooth, that this poor widow hath brought a greater gift than any of these rich men. They all gave that part of their riches which seemed good unto them, but this widow hath offered all her substance with bountiful mind." Thus had the poor widow bought eternal life with a little money, that is, with one farthing.\nSe Hælend cwæð on sumere stowe to his apostolum, "Soð ic eow secge, Swa hwá swa sylð ceald wæter drincan anum þurstigan menn ðæra ðe on me gelyfað, ne bið his méd forloren." Mine gebroðra, scrutniað nu ða mid hú wáclicum wurðe Godes rice bið geboht, and hú deorwurðe hit is to geagenne. Se ceap ne mæg wið nánum sceatte beon geeht, ac hé bið ælcum men gelofod be his agenre hǽfene. Jesus said in some place to his apostles, "Verily I say unto you, Whosoever giveth cold water to drink to one thirsty man of those who believe in me, his meed shall not be lost." My brothers, consider now with how trifling value God's kingdom is bought, and how precious it is to possess. The purchase may not be augmented for any treasure, but it will be priced to every man according to his own property.\nWe rædað on Cristes acennednysse þæt heofonlice englas wæron gesewene bufan ðam acennedan cilde, and hí ðisne lófsang mid micclum dreame gesungon, "Gloria in excelsis Deo, and in terra pax hominibus bone uoluntatis:" þæt is on urum gereorde, "Sy wuldor Gode on heannyssum, and on eorðan sibb ðam mannum ðe synd gódes willan." Ne bið nán lác Gode swa gecweme swa se góda willa. Gif hwá ne mage ðurhteon þa speda þæt hé gesewenlice lác Gode offrige, hé offrige ða ungesewenlican, þæt is, se góda willa, þe ða eorðlican sceattas únwiðmetenlice oferstihð. Hwæt is gód willa buton gódnys, þæt he oðres mannes ungelimp besargige, and on his gesundfulnysse fægnige, his freond na for middangearde, ac for gode lufige; his feond mid lufe forberan, nánum gebeodan þæt him sylfum ne licige, his nextan neode be his mihte gehelpan, and ofer his mihte wyllan? Hwæt is ænig lác wið þisum willan, ðonne seo sawul hí sylfe Gode geoffrað on weofode hire heortan? Be ðisum cwæð se sealm-scop, "In me sunt, Deus, uota tua, quæ reddam laudationes tibi:" "God Ælmihtig, on me synd þine behát, þa ic ðe forgylde ðurh hérunga." Swilce hé openlice cwæde, Þeah ðe ic næbbe ða uttran lác ðe to offrigenne, ic geméte swa-þeah on me sylfum hwæt ic lecge on weofode þinre herunge; forðan ða þu ne leofast be úre sylene, ac ðu bist swiðor gegladod on offrunge ure heortan. Ne mæg ðeos offrung beon on ðære heortan ðe mid gytsunge oððe ándan gebysgod bið, forðan ðe hí ðwyriað wið þone gódan willan, and swa hraðe swa hí þæt mód hreppað, swa gewit se góda willa: forði noldon þa halgan bydelas nán ðing on ðyssere worulde mid gitsunge gewilnian, ne náne synderlice æhta habban, to ðy þæt hí mihton butan ándan inweardlice him betwynan lufian. We read that at Christ's birth heavenly angels were seen above the born child, and that they with great delight sung this hymn, "Gloria in excelsis Deo, and in terra pax hominibus bonæ voluntatis:" that is in our tongue, "Be glory to God in the highest, and on earth peace to those men who are of good will." No gift is so acceptable to God as good will. If any one cannot obtain the means of offering a visible gift to God, let him offer an invisible one, that is, good will, which incomparably excels earthly treasures. What is good will but goodness, so that he grieves for another man's misfortune and rejoices in his prosperity; loves his friend not for the world, but for good; to bear with his foe with love, to command to no one that which he likes not himself, to help his neighbour's need according to his power, and to be willing beyond his power? What is any gift in comparison with this will, when the soul offers itself to God on the altar of its heart? Of this said the psalmist, "In me sunt, Deus, vota tua, quæ reddam laudationes tibi:" "God Almighty, in me are thy promises, which I will pay through praises." As if he had openly said, Though I have not outward gifts to offer unto thee, yet will I find in myself that which I may lay on the altar of thy praise; for thou livest not by our gift, but thou art more gladdened by the offering of our hearts. This offering cannot be in the heart which is occupied with covetousness or envy, for they are adverse to good will, and as soon as they touch the mind, the good will departs: therefore the holy preachers would desire nothing in this world with covetousness, nor have any separate possessions, to the end that they might without envy inwardly love each other.\nWitodlice ðas apostolas geseah se witega Isaias towearde, ðaða he þurh Godes Gast cwæð, "Hwæt sind þas þe her fleogað swa swa wolcnu, and swa swa culfran to heora eh-ðyrlum?" Se witega hí geseah ða eorðlican hæfene forseon, and mid heora mode heofonum genealæcan, and on lifes wordum genihtsumian, on wundrum scínan, and gecígde hí culfran, and fleogende wolcnu. Ure eh-ðyrla sind ure eagan, þurh ða besceawað ure sawul swa hwæt swa heo wiðutan gewilnað. Culfre is bilewite nyten, and fram geallan biternysse ælfremed. Soðlice ða halgan apostolas wæron swilce culfran æt heora eh-ðyrlum, ðaða hí nán ðing on þisum middangearde ne gewilnodon, ac hí ealle ðing bilewitlice sceawodon, and næron mid gecnyrdnysse æniges reaflaces getogene to ðam ðe hi wiðutan sceawodon. Se ðe þurh reaflac gewilnað ða ðing þe hé mid his eagum wiðutan sceawað, se is glida, na culfre æt his eh-ðyrlum. Verily the prophet Isaiah saw the apostles to come, when, through the Spirit of God he said, "Who are these that here fly as clouds, and as doves to their windows?" The prophet saw them despising earthly possession, and with their minds approaching to heaven, and abounding in the words of life, in wonders shining, and called them doves, and flying clouds. Our windows are our eyes, through which our soul beholds whatsoever it desires without. A dove is a meek animal, and a stranger to the bitterness of gall. Verily the holy apostles were as doves at their windows, when they desired nothing in this world, but they meekly beheld all things, and were not drawn by desire of any rapine to that which they beheld without. He who by rapine desires the things that he beholds with his eyes without, is a kite, not a dove at his windows.\nWe habbað nu ðyses godspelles traht be dæle oferurnen, nu wylle we eow secgan ða getácnunge ðæra feowera apostola namena, þe Crist æt fruman geceas. Eornostlice Simon is gereht 'gehyrsum,' and Petrus 'oncnawende,' Andreas 'ðegenlic,' Iacob is gecweden 'forscrencend,' and Iohannes 'Godes gifu:' þas getácnunge sceal gehwilc cristen mann on his drohtnunge eallunga healdan. Petrus wæs gecíged Simon ǽr his gecyrrednysse, ac Crist hine gehet Petrus, þæt getácnað, 'oncnawende,' forðan ðe he oncneow Crist mid soðum geleafan, þaða he cwæð, "þu eart Crist, ðæs lifigendan Godes Sunu." Untwylice se ðe God rihtlice oncnæwð, and him gehyrsumað, he hylt on his drohtnunge þyssera twegra namena getácnunge. Gif he ðegenlice, for Godes naman, earfoðnysse forberð, and werlice deofles costnungum wiðstent, ðonne gefylð hé on his ðeawum Andrees getácnunge, þe is gereht 'ðegenlic.' Iacob is gecweden 'forscrencend,' and se bið unleas forscrencend, þe mid gleawnysse his flæsclican leahtras, and deofles tihtinge forscrencð. Iohannes is gecweden 'Godes gifu.' Se bið gelimplice Godes gifu gecíged, þe ðurh góde geearnunga Godes gife begyt, to ði þæt hé his beboda geornlice gefylle. We have now in part run over the exposition of this gospel, now we will say to you the signification of the names of those four apostles, whom Christ first chose. Simon is interpreted obedient, and Peter acknowledging, Andrew bold, James is interpreted withering, and John God's grace: this signification every christian man should certainly hold in his life. Peter was called Simon before his conversion, but Christ called him Peter, which signifies acknowledging, because he acknowledged Christ with true belief, when he said, "Thou art Christ, the Son of the living God." Undoubtedly he who rightly acknowledges God, and obeys him, holds in his life the signification of these two names. If he boldly, for the name of God, endures hardship, and manfully withstands the temptations of the devil, then fulfils he in his conduct the signification of Andrew, which is interpreted bold. James is called withering, and he is truly withering, who with prudence withers his fleshly vices, and the instigation of the devil. John is interpreted God's grace. He is aptly called God's grace, who obtains the grace of God through good deserts, to the end that he may zealously fulfil his commandments.\nPASSION OF THE SAME.\nSe apostol Andreas, æfter Cristes ðrowunge, ferde to ðam lande þe is geháten Achaia, and ðær bodade Drihtnes geleafan and middangeardes alysednysse ðurh his ðrowunge. Þa wolde Egeas, sum wælhreow dema, his bodunge adwæscan, and ða cristenan geneadian to ðam deofellicum biggengum. Andreas him cwæð to, "Þe gedafenode, nu ðu manna dema eart, þæt þu oncneowe ðinne Deman, ðe on heofonum is, and hine wurðodest, seðe is soð God, and ðin mód awendest fram ðam leasum godum." Egeas him andwyrde, "Eart ðu Andreas, þe towyrpst ura goda tempel, and tihtst ðis mennisce to ðære ydelan láre ðe Romanisce ealdras awurpon, and adwæscan heton?" Andreas him andwyrde, "Romanisce ealdras gyt ne oncneowon Godes soðfæstnysse, hú Godes Sunu to mannum cóm, and tæhte þæt þas deofolgyld, þe ge begað, ne synd na godas, ac synd ða wyrstan deoflu, manncynna fynd, ðe þæt mannum tæcað hú hi ðone Ælmihtigan God gremion, and hé hí ðonne forlǽt, and se deofol hí gebysmrað swa lange, oðþæt hí gewitað of heora lichaman scyldige and nacode, naht mid him ferigende buton synna anum." Egeas cwæð, "Þas synd ydele word. Witodlice ða eower Hælend ðas wórd bodade, þa gefæstnodon Iudei hine on rode gealgan." Andreas him andwyrde, "Eala gif ðu witan woldest þære halgan rode gerynu, mid hú sceadwisre lufe manncynna Ealdor, for ure edstaðelunge þære rode gealgan underfeng, na geneadod, ac sylfwilles." Egeas sæde, "Húmeta segst ðu sylfwilles, ðaða he wæs belæwed, and be ðæra Iudeiscra bene, þurh ðæs ealdormannes cempan ahangen?" Andreas andwyrde, "Forði ic cwæð sylfwilles, forðan ðe ic wæs samod mid him ðaða he fram his leorning-cnihte belæwed wæs, and hé on ǽr his ðrowunge us foresǽde, and þæt he wolde on ðam þriddan dæge of deaðe arisan: cwæð þæt he hæfde mihte his sawle to syllenne, and mihte hí eft to onfonne." Egeas cwæð, "Ic wundrige ðe snoterne wer, þæt ðu ðyssere láre fylian wylt, swa hú swa hit gewurde, sylfwilles oððe neadunge, þæt hé on rode gefæstnod wære." Andreas him andwyrde, "Micel is ðære rode gerynu, ða ic ðe geopenige, gif ðu me gehyran wylt." Egeas sæde, "Hit ne mæg soðlice beon gesǽd gerynu, ac wite." Andreas cwæð, "Þæt sylfe wite þu ongytst beon gerynu mancynnes edniwunge, gif ðu geðyldelice me gehyran wylt." Egeas andwyrde, "Ic ðe geðyldelice gehyre, ac gif ðu me ne gehyrsumast, ðu scealt onfon ðære ylcan rode gerynu on ðe sylfum." Andreas him andwyrde, "Gif ic me ondrede þære rode gealgan, þonne nolde ic ðære rode wuldor bodian." Egeas sæde, "Þin gewitlease spræc bodað rode wite to wuldre, forðan ðe ðu þurh dyrstignysse þe ne ondrætst deaðes wite." Andreas andwyrde, "Na ðurh dyrstignysse, ac ðurh geleafan ic me ne ondræde deaðes wite. Rihtwisra manna deað is deorwyrðe, and synfulra manna deað is forcuð." Egeas sæde, "Buton ðu offrige lác urum ælmihtigum godum, on ðære ylcan rode ðe ðu herast ic ðe hate gewæhtne afæstnian." Andreas him cwæð to, "Dæghwomlice ic offrige mine lác ðam Ælmihtigan Gode, seðe ana is soð God. Na hlowendra fearra flæsc, oððe buccena blód, ac ic offrige dæghwomlice on weofode þære halgan rode þæt ungewemmede lamb, and hit ðurhwunað ansund and cucu syððan eal folc his flæsc et, and his blód drincð." Egeas befrán, "Hú mæg þæt swa gewurðan?" Andreas him andwyrde, "Gif ðu leornian wille hú þæt gewurðan mæge, þonne undernim ðu leorning-cnihtes híw, þæt þu ðas gerynu leornian mæge." Egeas sæde, "Ic wille mid tintregum æt ðe ofgan ðises ðinges insiht." Se halga apostol andwyrde, "Ic wundrige ðearle ðin, húmeta þu sy to swa micelre stuntnysse gehworfen, þæt ðu wenst me for tintregum ðe geopenian ða godcundan gerynu. Þu gehyrdest ðære halgan offrunge gerynu; nu, gif ðu gelyfst þæt Crist, Godes Sunu, seðe wæs on rode ahangen, sy soð God, þonne geopenige ic ðe hú þæt lámb on his rice ðurhwunað ansund and ungewemmed, syððan hit geoffrod bið, and his flæsc geeten, and his blód gedruncen. Gif ðu ðonne gelyfan nelt, ne becymst ðu næfre to insihte þyssere soðfæstnysse." The apostle Andrew, after Christ's passion, went to the land which is called Achaia, and there preached the faith of the Lord, and the redemption of the world through his passion. Then Ægeas, a cruel judge, would suppress his preaching, and force the christians to idolatrous worship. Andrew said to him, "It were fitting, now thou art a judge of men, that thou shouldest know thy Judge who is in heaven, and worship him, who is the true God, and turn thy mind from the false gods." Ægeas answered him, "Art thou Andrew, who castest down the temples of our gods, and instigatest this people to the vain doctrine which the Roman senators have rejected, and ordered to be suppressed?" Andrew answered him, "The Roman senators know not yet God's truth, how the Son of God came to men, and taught that these idols which ye worship are not gods, but are the worst devils, foes of mankind, who teach men how they may exasperate the Almighty God, and he then forsakes them, and the devil deludes them so long, until they depart from their bodies guilty and naked, bearing nothing with them but sins alone." Ægeas said, "These are idle words; for when your Jesus preached these words, the Jews fastened him on a cross." Andrew answered him, "O, if thou wouldst know the mystery of the holy cross, with what discerning love the Prince of mankind received the cross for our re-establishment, not compelled, but of his own will." Ægeas said, "How sayest thou of his own will, when he was betrayed, and at the prayer of the Jews was crucified by the soldiers of the governor?" Andrew answered, "For this reason I said of his own will, because I was together with him when he was betrayed by his disciple, and he before his passion foretold it to us, and that on the third day he would arise from death: he said that he had power to give his soul, and power to receive it again." Ægeas said, "I wonder that thou, a sagacious man, wilt follow this doctrine, let it have been as it might, of his own will or by compulsion, that he was fastened on a cross." Andrew answered him, "Great is the mystery of the cross, which I will disclose to thee, if thou wilt hear me." Ægeas said, "It cannot truly be called a mystery, but a punishment." Andrew said, "That same punishment thou wilt understand to be the mystery of the renovation of mankind, if thou wilt patiently hear me." Ægeas answered, "I will hear thee patiently, but if thou obeyest me not, thou shalt receive the same mystery of the cross in thyself." Andrew answered him, "If I feared the cross, then would I not preach the glory of the cross." Ægeas said, "Thy witless speech preaches the punishment of the cross as a glory, because through audacity thou dreadest not the punishment of death." Andrew answered, "Not through audacity, but through faith I dread not the punishment of death. The death of righteous men is precious, and the death of sinful men is execrable." Ægeas said, "Unless thou offerest gifts to our almighty gods, on the same cross which thou praisest I will order thee afflicted to be fastened." Andrew said to him, "Daily I offer my gift to the Almighty God, who alone is the true God. Not flesh of lowing oxen, or blood of bucks, but I offer daily on the altar of the holy cross the undefiled lamb, and it continues sound and living after all folk have eaten its flesh, and drunk its blood." Ægeas asked, "How can that so be?" Andrew answered him, "If thou wilt learn how that can be, take a disciple's form, that thou mayest learn this mystery." Ægeas}} said, "I will with torments extort from thee an insight into this matter." The holy apostle answered, "I wonder greatly at thee, how thou art turned to such great folly, that thou imaginest that for torments I will disclose to thee the divine mystery. Thou hast heard the mystery of the holy offering; now, if thou believest that Christ, the Son of God, who was hanged on a cross, is true God, then will I disclose to thee how the lamb continues sound and undefiled in its kingdom, after it is offered, and its flesh eaten, and its blood drunken. But if thou wilt not believe, thou wilt never come to an insight of this truth."\nHwæt ða, Egeas hine gebealh, and het sceofan þone apostol on sweartum cwearterne. Þær com ða micel menigu ealre ðære scire to ðam cwearterne, and woldon Egeam acwellan, and alædan ðone apostol of ðam cwearterne. Ða cwæð Andreas to ealre ðære menigu, "Mine gebroðra, ne astyrige ge ðone stillan Drihten to ænigre yrsunge mid eowerum anginne. Ure Hælend wæs belǽwed, and he hæfde geðyld: he ne flát ne ne hrymde, ne nán mann his stemne on strætum ne gehyrde. Habbað eow nu stilnysse and sibbe, and ne hremmað minne martyrdom, ac swiðor gearciað eow sylfe swa swa Godes cempan, þæt ge mid únforhtum móde ealle ðeowracan and lichamlice wita ðurh geðyld oferswyðon. Gif ænig óga is to ondrædenne, þonne is se to ondrædenne þe nænne ende næfð. Witodlice mannes ege is smice gelíc, and hrædlice, þonne hé astyred bið, fordwinð. Þa sárnyssa on ðyssere worulde oððe hí sind leohte and acumenlice, oððe hí sind swære, and hrædlice ða sawle út adræfað. Þa sárnyssa ðe on ðære towerdan worulde yfelum gegearcode synd, þa beoð ece; ðær bið dæghwomlice wóp, and wanung, and heofung, and endeleas cwylming, to ðam onét Egeas unforwandodlice. Beoð swyðor gearwe to ðam þæt ge ðurh hwilwendlice gedreccednysse becumon to ðam ecum gefean, þær ge symle blissiað, blowende and mid Criste rixigende." Hereupon Ægeas was wroth, and ordered the apostle to be thrust into a swart prison. There came then a great multitude of all the province to the prison, and would slay Ægeas, and lead the apostle from the prison. Then said Andrew to all the multitude, "My brothers, excite not the peaceful Lord to any anger with your design. Our Saviour was betrayed, and he had patience: he strove not, nor cried, nor did any man hear his voice in the streets. Have now quiet and peace, and hinder not my martyrdom, but rather prepare yourselves, as God's soldiers, that ye with fearless mind may overcome all threats and bodily torments by patience. If any terror is to be dreaded, then is that to be dreaded which has no end. Verily awe of man is like smoke, and quickly, when it is agitated, vanishes. The pains in this world are either light and bearable, or they are heavy, and quickly drive out the soul. The pains which in the world to come are prepared for the evil, will be eternal; there will be daily weeping, and wailing, and groaning, and endless torment, to which Ægeas fearlessly hastens. Be rather ready, that through transitory tribulation ye may come to the eternal joy, where ye will ever rejoice, blooming and reigning with Christ."\nÞaða se apostol ðyllice word þam folce geond ealle þa niht lærde, ða on dægrede sende Egeas to ðam cwearterne, and het him lædan to þone halgan apostol, and cwæð, "Ic wende þæt þu on nihtlicere smeagunge sceoldest ðin mód fram dwæsnysse awendan, and geswican ðære herunge þines Cristes, þæt ðu mihtest mid ús lifes gefean brucan. Dyslic bið þæt man sylfwilles to rode gealgan efste, and hine sylfne to tintregum asende." Andreas andwyrde, "Blisse ic mæg mid þe habban, gif ðu on Crist gelyfst, and ðine deofolgild forlætst. Crist me sende to ðyssere scire, on ðære ic him gestrynde unlytel folc." Egeas cwæð, "Forði ic ðreatige ðe to ura goda offrunge, þæt ðis folc ðe ðu bepæhtest forleton ða idelnysse ðinre láre, þæt hí urum godum geoffrian magon ðancwurðe onsægednysse. Ne beláf nán ceaster on eallum ðisum earde, on ðære þe næron ure goda templa forlætene, and nu sceal eft beon ge-edstaðelod ura goda biggeng ðurh ðe, þæt hí magon beon [on] ðe gegladode, and ðu on urum freondscipe beon mage. Gif ðu þis nelt, ðonne scealt ðu, for ware ura goda, mislice wita ðrowian, and syððan on rode-gealgan, ðe ðu herodest, hangigende ateorian." Se apostol him andwyrde, "Þu deaðes bearn, gehýr me, and ðu ceaf, ecum ontendnyssum gegearcod, gehýr me, Godes ðeowan, and Hælendes Cristes apostol. Oð þis ic spræc ðe liðelice to, þæt þu mid gesceade ðone soðan geleafan oncneowe; ac nu ðu ðurhwunast on ðinre sceamleaste, and wenst þæt ic sceole for ðinum ðeowracum forhtian. Swa hwæt swa ðe is geðuht gyt máre on tintregum asmea. Swa micclum ic beo andfengra minum Cyninge, swa micclum swa ic for his naman on tintregum mid andetnysse þurhwunige." When the apostle had through all the night taught the folk in such words, Ægeas sent to the prison at dawn, and ordered the holy apostle to be led to him, and said, "I weened that thou in nightly meditation wouldst turn thy mind from folly, and cease from the praise of thy Christ, that thou mightest with us enjoy the delights of life. It is foolish that a man should hurry wilfully to the cross, and send himself to torments." Andrew answered, "Joy I may have with thee, if thou wilt believe in Christ and abandon thy idolatry. Christ sent me to this province, in which I have gained him no little folk." Ægeas said, "Therefore do I force thee to offer to our gods, that this folk, whom thou hast deceived, may forsake the vanity of thy lore, that they may offer to our gods a grateful sacrifice. Not a city has remained in all this country in which the temples of our gods have not been forsaken, and now the worship of our gods shall be again established through thee, that they may be gladdened in thee, and that thou mayst be in our friendship. If thou wilt not this, then shalt thou, for the security of our gods, suffer divers torments, and afterwards perish, hanging on the cross which thou hast praised." The apostle answered him, "Thou child of death, hear me, and thou chaff, prepared for everlasting kindling, hear me, God's servant, and apostle of Jesus Christ. Until now I have spoken to thee meekly, that thou with reason mightest acknowledge the true belief; but now thou persistest in thy shamelessness, and weenest that I shall fear for thy threats. Devise whatsoever appears to thee yet greater in torments. By so much the more acceptable I shall be to my King by as much as I for his name shall with profession continue in torments."\nÞa hét se reða cwellere hine astreccan, and hine seofon siðon beswingan; het hine syððan aræran, and cwæð him to, "Andreas, gehýr me, and awend þinne rǽd for agotennysse þines blodes. Gif ðu swa ne dest, ic do þæt þu losast on rode-gealgan." Se apostol andwyrde, "Ic eom Cristes ðeowa, and ic sceal his rode sigor swiðor wiscan ðonne ondrædan. Þu soðlice miht ætberstan þam ecum cwylmingum þe ðe synd gemynte, gif ðu on Crist gelyfst, syððan ðu mine anrædnysse afándast. Ic me ondræde þin forwyrd, and ic for minre ðrowunge ne eom gedrefed. Min ðrowung geendað on ánum dæge, oððe on twam, oððe be ðam mæstan on þrim; soðlice ðin cwylming ne mæg binnon ðusend geara to ende gecuman. Forði, earming, ne geýc ðu swiðor þine yrmða, and ne onæl ðu ðe sylfum þæt ece fyr." Then the cruel murderer ordered him to be stretched out, and scourged seven times; he afterwards ordered him to be raised, and said to him, "Andrew, hear me, and change thy resolve for the shedding of thy blood. If thou doest not so, I will cause thee to perish on the cross." The apostle answered, "I am Christ's servant, and I shall rather wish than dread the triumph of his cross. But thou mayst escape from the eternal torments that are designed for thee, if thou wilt believe in Christ, after thou shalt have tried my steadfastness. I dread thy destruction, and for my suffering I am not afflicted. My suffering will end in one day, or in two, or at most in three; but thy torment cannot come to an end within a thousand years. Therefore, miserable, increase not more thy miseries, and kindle not for thyself the everlasting fire."\nHwæt ða, Egeas geǽbyligd hét hine ahón on rode-hencgene, and bebead ðam cwellerum þæt hí hine mid wiððum handum and fotum on þære rode gebundon, þæt he langlice ðrowian sceolde. Þa árn þæt cristen folc togeanes ðam cwellerum ðe hine to þære rode læddon, clypigende and cweðende, "Hwæt hæfð þes rihtwisa mann and Godes freond gefremod, þæt hé rode-hengene wyrðe sy?" Andreas soðlice bæd þæt folc þæt hí his ðrowunge ne geletton. Eode him mid bliðum mode fægnigende, and þæt folc lǽrende. He ofseah ða feorran ða rode þe him gegearcod wæs, and clypode mid micelre stemne, ðus cweðende, "Hál sy ðu, ród, þe on Cristes lichaman gehalgod wære, and mid his limum gefrætwod, swa swa mid meregrotum. Þu hæfdest eorðlicne ege, ærðan ðe ure Drihten þe astige; nu ðu hæfst heofonlice lufe, and byst astigen for behate. Orsorh and blissigende ic cume to ðe, swa þæt ðu me blissigende underfó, ðæs leorning-cniht ðe on ðe hangode, forðan ðe ic þe symle lufode, and ic gewilnode ðe to ymbclyppenne. Eala ðu góde rod, þe wlite and fægernysse of Drihtnes lymum underfenge, ðu wære gefyrn gewilnod and carfullice gelufod, butan to-forlætennysse gesoht, and nu æt nextan minum wilnigendum mode gegearcod. Onfoh me fram mannum, and agíf me minum Láreowe, þæt he ðurh ðe me underfo, seðe þurh ðe me alysde." Hereupon Ægeas exasperated ordered him to be hanged on a cross, and commanded the executioners to bind him on the cross with withies hands and feet, that he might slowly suffer. Then the christian folk ran towards the executioners who led him to the cross, crying and saying, "What has this righteous man and friend of God perpetrated, that he is worthy of the cross?" But Andrew besought the folk not to hinder his suffering. He went with them rejoicing blithe of mind, and instructing the folk. He saw then from afar the cross which was prepared for him, and cried with a loud voice, thus saying, "Hail be to thee, cross, which wast hallowed by the body of Christ, and with his limbs adorned as with pearls. Thou hadst earthly awe before our Lord ascended thee; now thou hast heavenly love, and art ascended for promise. Cheerful and rejoicing I come to thee, that thou mayst joyfully receive me the disciple of him who hung on thee, for I have ever loved thee, and I have desired to embrace thee. O thou good cross, which didst receive beauty and fairness from the limbs of the Lord, thou hast been of old desired and carefully loved, without intermission sought by, and now at last prepared for my longing mind. Receive me from men, and give me to my Teacher, that he through thee receive me, who through thee hath redeemed me."\nÆfter ðisum wordum he hine unscrydde, and þam cwellerum his gewǽda betæhte. Hí ða genealæhton, and hine on ðære rode ahófon, and ealne his lichaman mid stearcum wiððum, swa swa him beboden wæs, gewriðon. Þær stodon ða má þonne twentig ðusend manna mid Egeas breðer, samod clypigende, "Unriht wisdom, þæt se halga wer swa ðrowode." Se halga Andreas soðlice of ðære rode gehyrte ðæra geleaffulra manna mód, tihtende to hwilwendlicum geðylde, secgende þæt þeos sceorte þrowung nis to wiðmetenne þam ecan edleane. After these words he unclothed himself, and delivered his weeds to the executioners. They then approached, and raised him on the cross, and bound all his body with strong withies, as they had been commanded. There stood more than twenty thousand men with Ægeas's brother, together crying, "Unjust wisdom, that the holy man should thus suffer." But the holy Andrew from the cross cheered the minds of those faithful men, stimulating them to temporary patience, saying that this short suffering is not to be compared with the everlasting reward.\nÞa betwux ðisum eode eall þæt folc to Egeas botle, ealle samod clypigende and cweðende, þæt swa halig wer hangian ne sceolde; sidefull mann, and mid þeawum gefrætwod, æðele láreow, arfæst and gedéfe, gesceadwis and sýfre ne sceolde swa ðrowian, ac sceolde beon alysed lybbende of ðære rode; forðan ðe he ne geswicð soð to bodigenne, nu twegen dagas cucu hangigende. Hwæt ða, Egeas him ondred ða menigu, and behét þæt hé wolde hine alysan, swa swa hí gewilnodon, and eode forð mid. Þa befrán se apostol, mid þam ðe he hine geseah, "Hwæt nu, Egeas, hwí come ðu to us? Gif ðu wylt gelyfan gyt on ðone Hælend, þe bið gemiltsod, swa swa ic ðe behét. Gif ðu to ði come þæt þu me alyse, nelle ic beon alysed lybbende heonon. Nu ic geare geseo minne soðan Cyning; ic stande on his gesihðe to him me gebiddende. Ðin me ofhrywð, and þinre yrmðe, forðan ðe þín andbidað þæt éce forwyrd. Efst nu, earming, þa hwíle ðe ðu ænig ðing miht, ðe-læs ðe ðu wille þonne ðe forwyrned bið." Þa woldon hi hine alysan, ac heora handa astifedon, swa hwá swa hreopode þa rode mid handum. Þa clypode se apostol to Hælendum Criste mid ormætre stemne, þus biddende, "Min góda Láreow, ne lǽt ðu me alysan, buton þu underfó ær minne gast." Then in the meanwhile all the folk went to the house of Ægeas, all crying together and saying, that so holy a man ought not to hang; a man strict of conduct, adorned with pure morals, a noble teacher, pious and meek, discreet and sober, ought not so to suffer, but should be loosed living from the cross; for he ceases not from preaching truth, now hanging two days alive. Hereupon Ægeas feared the multitude, and promised that he would release him as they desired, and went forth with them. Then the apostle, when he saw them, asked, "How now, Ægeas, why comest thou to us? If thou wilt yet believe in Jesus, thou shalt have mercy, as I promised thee. If thou comest to release me, I will not be released hence living. Now I already see my true King; I stand in his sight praying to him. For thee and thy misery I grieve, for eternal perdition awaits thee. Hasten now, wretch, while thou canst do anything, lest thou desire when it is forbidden thee." They would then release him, but their hands stiffened, whosoever touched the cross with hands. Then the apostle, with loudest voice, cried to Jesus Christ, thus praying, "My good Master, let me not be released, but do thou first receive my spirit."\nÆfter ðisum wordum wearð gesewen leoht micel of heofonum færlice cumende to ðam apostole, and hine ealne ymbsceán, swa þæt mennisce eagan hine ne mihton geséon, for ðam heofonlican leohte ðe hine befeng. Þæt leoht ðurhwunode swa for nean ane tide, and Andreas ageaf his gast on ðam leohte, and ferde to Criste samod mid þam leoman, þam is á wuldor geond ealle woruld. After these words a great light was seen suddenly coming from heaven to the apostle, and illumined him all around, so that human eyes might not see him for the heavenly light that surrounded him. The light continued nearly an hour, and Andrew gave up his ghost in that light, and went to Christ together with that beam, to whom is ever glory throughout all the world.\nEgeas wearð gelæht fram atelicum deofle hamwerd be wege, ærðan ðe hé to húse come, and hé ðearle awedde, aworpen to eorðan on manna gesihðe þe him mid eodon. He gewát ða of worulde wælhreow to helle, and his broðor heold þæs halgan Andreas líc mid micelre arwurðnysse, þæt hé ætwindan moste. Swa micel óga asprang ofer eallum ðam mennisce, þæt ðær nán ne beláf ðe ne gelyfde on God. Ægeas was seized by the horrid devil on the way homeward, before he came to his house, and he became exceedingly frantic, being cast to the earth in the sight of the men who went with him. He then departed from the world bloodthirsty to hell, and his brother held the corpse of the holy Andrew with great reverence, that he might enwrap it. So great awe sprang up over all that people, that not one there remained who believed not in God.\nÞas ðrowunge awriton þære ðeode preostas and ða ylcan diaconas ðe hit eal gesawon, ðy-læs þe hwam twynige þyssere gereccednysse. Uton nu biddan ðone Ælmihtigan Wealdend, þæt his eadiga apostol ure ðingere beo, swa swa hé wunode his gelaðunge bydel. Sy ðam Metodan Drihtne wurþmynt and lóf á on ecnysse. Amen we cweðað. The priests of that nation, and the same deacons who saw it all, recorded this passion, lest any one should doubt concerning this narrative. Let us now pray to the Almighty Ruler, that his apostle may be our intercessor, as he had been the preacher of his church. Be to the Lord Creator honour and praise ever to eternity. Amen we say.\nRetrieved from "https://en.wikisource.org/w/index.php?title=The_Homilies_of_the_Anglo-Saxon_Church/XXXVIII&oldid=3548550"


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'stycce-mǽlum' - Bosworth–Toller Anglo-Saxon Dictionary\nIII. AddHeó wæs fleónde. Ðá wæs Zosimus ryna hwaeðra sticmǽlum neár gefremed, Hml. S. 23 b, 189.\nToller, T. Northcote, and Joseph Bosworth. "stycce-mǽlum." An Anglo-Saxon Dictionary: Based on the Manuscript Collections of the Late Joseph Bosworth : Supplement. Oxford: Clarendon Press, 1921. 714.\nstycce-mǽlum (sticce-, stic-); adv. In pieces, bit by bit, piecemeal:?-Styccimélum particulatim, Wrt. Voc. ii. 115, 81. Styccemǽlum minutatim, 54, 55. Sticcemǽlum, 77, 70. Sticmǽlum frustratim, particulatim, minutatim, 151, 37: membratim, per singula membra, Hpt. Gl. 407, 19. I. to pieces, to bits:?-Þrié wulfas ánes deádes monnes líchoman styccemǽlum tóbrudon, Ors. 4, 2; Swt. 160, 21. Stáuas sticmǽlum tóburston, Homl. Th. i. 108, 19. Hé sticmǽlum tóbræc ða anlícnysse, 464, 26. Ðæt hús


M.9 – PPEA\nPassus nonus de Visione\nSIre Dowell dwelleþ quod witte  nouȝt a day henn..es\nIn a Castell þat kynde made  of foure kynnes þinges\nOf erthe and eire is it ma..ad  medled to-gidres\nWith wynde and with watur  witturly enioined\nKynde hath clos.ed þere-ininne  craftely with-alle\nA lemman þat he loueth  like to him-seluen\nAnima she hatte  ac enuie h.ire hateþ .\nA proude prikere of Fraunce  Princeps huius mundi\nAnd wolde wynnen hire a-weiey  with wilus and he miȝte .\nAc kynde knoweth þis wel  and kepuþ hire þe bett..re\nAnd hath doon hire with sire Dowell  is Duc of þis Marches\n# secunda discripcio de dowell\nDobet is hire damoisell  sire Dowelles douȝtur\nTo serue þis lady lelly  bothe late and rathe\nDo-beste is a-bouen bothe  a Bisshopus piere\nÞat he bit moot be don  he reuleþ hem alle .\nAnima þat lady  is ladde — by hire ......leringM.9.16: For hire all other B manuscripts read his; for the final word, B manuscripts vary between leryng and lernyng.\nAc þe Constable of þat Castell  þat .kepuþ alle þe wacche\n...?...# quia Inwitt habet quinque Filios vt patet\nI...s a wys kniȝte with-alle  sire Inwitte ...?...he hiȝte .\nAnd hath fyue faire sones  bi his furste wiff .\nSire sewell and saiwell  and herewell þe heende\nSire worche well with þine hande  a wiȝte man of stren....gthe\nAnd sire Godfrey gowell  grete lordus for soþe .\nÞes fiue ben sette  to saue þis lady anima\n...?...M.9.24: Something, no longer legible even under the ultraviolet lamp, has been erased from the margin.\nTil kynde come or seende .  to saue hire for euere .\nWhat kinnes thinge is kyndeM.9.25: All other B manuscripts, and some C manuscripts, here include quod I, but it is not in A manuscripts.  canst þow me telle .\n# quod natura est Creator omnium rerum\nKynde quod witte — is aM.9.26: Kane and Donaldson record both M and R as omitting this a, which they reject as unauthorial, but without noting that the a, attested in all other B manuscripts, is clearly legible under an erasure in both manuscripts. creatour  of alle kynnes þinges\nFadur and fourmer of al  þat euere was makude\nAnd þisM.9.28: M's reading of þis is not shared by other B manuscripts, most of which read þat. is þe grete god  þat gynnynge ha.d neuere .\nLord of lif and of liȝte  of blisseM.9.29: With the alteration of lisse to blisse, M joins BCrGRF. and of peine\nAngeles and alle þinge  arne at his wille\n# quia dixit & facta sunt mandauit & Creata sunt\nAc man is him moost like  of marke and of shafte\nFor þor..hgh þe worde . þat he spake  wexen forth beestus .\nDixit & facta sunt & ceteraM.9.33: Kane and Donaldson fail to note the & cetera at the end of this tag, which is overlapped by the right end of the box that surrounds this text.\n.id est. adamM.9.34: L shares this gloss on man.\nAnd made man  likkeste to himM.9.34: All other B manuscripts read himself. one .\nAnd Eue of his Ribbe-bon  with-owten .any mene\nFor he was singuler him-self  and saide faciamus\nAs who saith more mote herto  þan myn worde one .\nMy miȝte moote helpe  now with myn speche\nRiȝte as a lorde shulde make lettres  and him lakkude parchemyn .\nÞo.wgh he couthe write neue.r so well  ȝif he hadde none penne .\nÞe lettre for al.. þe lordshipe  I leue worthM.9.41: M's reading of worth is not shared by other B manuscripts, most of which read were. neuere y-makud .\nAnd so it bisemethM.9.42: For M's bisemeth most other B manuscripts read semeþ. bi him  as þe bible telleth .\n# quia non solum verbo sed opere facta sunt\nÞere he saide dixit & facta sunt. & ceteraM.9.43: The & cetera has been added in a different hand and ink. This addition brings M into agreement with GY.\nHe moste w.erche with his wordusM.9.44: M alone among B manuscripts attests the plural.  and his witte shewe\nAnd in þis manere was man ma..ad  þor....gh mimyȝte of go.d almiȝty\nWith his word. and werkemanshippe  and with lif to laste .\nAnd þus god gauef him a goost  of þe godhede of heuene .\nAnd of his grete grace  grauntede him blisse\nAnd þat is lif þat ay shal laste  to al linage aftur\nAnd þat is þe Castell þat kynde made  Caro it hatte\n# the makyng off man with the sowle\nAnd þat he wrouȝte with werke  and with worde boþe\nÞourgh miȝte of þe mageste  man was y-makude\nInwit.. and alle wittus  closud ben þere-innnee\nFor loue of þe .Lady anima  þat lif is y-nempnede\nOuere-al in mann..es body  he wawethM.9.56: Most B manuscripts have walkeþ, though F has walweþ. The reading waweth is not shared with other B manuscripts, though it is the majority reading of A manuscripts; others have walweth. See MED s.v. walwen (OE walwian), "to roll over," and wawen (OE wagian) "to go back and forth." See also the variants at M.8.41. an.d wandreth\nAyM.9.57: The scribe originally wrote A as a form of And, the reading of W, and another hand has filled the space after the initial letter to read Ay, a reading not elsewhere attested. Other B manuscripts read Ac or But. in þe herte is hire home  and hire mooste reste\nAc inwitte is in þe hed  and to þe herte he loketh\nWhat anima is lief or loth  he lat hire at his wille\nFor aftur þe grace of god  þe gretteste is inwitte\n# ..... de hijsM.9.61: The deleted text replaced by de hiis is illegible under ultraviolet light. quorum deus venter est\nMuche wo worth þat man  þat mysruleth his inwitte\nglobbersM.9.62: The deleted text is legible under ultraviolet light.\nAnd þat ben glotonus ...?...globbers  hire god is hire wombe .\nFor þei seruen sathan  here soule shal he haue .\nÞat liueth synn.....eful lif heere  here soule is liche þe deuel .\nAnd alle þat liuen good lif  aren lik vn — to god almiȝt.y .\nQui manet in caritate in deo manet & cetera\ncontra potentiam potationis\nAllas þat drinke shal for-do  þat god dere bouȝte\nAnd doþ god forsaken hem M.9.69: M alone among B manuscripts here lacks the word þat. he shope to his likknesse\nAmen dico vobis nescio vos . & alibi . Et .dimisi eos secundum desideria eorum ibuntM.9.70: M's ibunt is not attested in other B manuscripts. & cetera\nFolus þat fauten Inwitte  I fynde þat holichurche\n# that holy Church shuld help Folis\nShulde fynden hem þat hem fautede  and faderles Childeren\nAnd widowes þat han nouȝte wherwith  to wynnen hem here fode\nMadde men and maydenes  þat helpeles were .\nAlle þes lakketh inwit ..  and lore bihoueth\nOf þis matere miȝte IM.9.76: M's reading of miȝte I is not shared by other B manuscripts, which read I miȝte.  make a longe tale .\nAnd finde fele wittnesses  amonge þe foure doctours\nAnd þat I lie nouȝte of þat I lere þe  Luk bereth wittnesse\n# ad Compatres\nGodfadur and god-modur  þat seen hire god-children\nAt .. mesese and meschief  and mowe hem amende\nShal haue penaunce in purgatorie  but ȝif þei hem helpe\n# what belongyth to the litle Barn\nFor more bilongeth to þe litul barne  ar he þe lawe knowe\nÞanne nempnynge of a name  and he neuere þe wisur .\nShulde none — Cristen creature  crien at þe ȝyate .\n# ad prelatos\nNe faille pain ne potage  and prelatus d.id as þei shulden\nA Iewe wold not see a Iuewe  go iangelinge for defaute\nFor alle þe moebles on þis molde  and he amende it miȝte .\nAllas þat a cristen creature shal be so  vnkinde to anothur\n# maiorem caritatem in Iudeis quam in cristianis\nSiþ Iuwes þat we iugge  Iudas felawes\nAythur of hem helpeþ oþur  of þat þatM.9.90: M's original reading without the second þat agreed with Hm. him nedeth\nWhy nil we Cristen . of Cristes good  be as kynde. willed .M.9.91: M's addition of this word is unattested in other B manuscripts.\nAs Iuwes þat ben oure lores-men  shame vntoM.9.92: M's reading of vnto is not shared by other B manuscripts, which read to. vs alle\nÞe comune for hire vnkindenesse  I drede me shull abie .\n# contra truffatores\nBisshopus shullen be blamede  for beggers sake .\nHe is wors þanne Iudas  þat ȝyeueth a iaper silu..er\nAnd biddeþ þe begger go  for his broken clothes\nProditor est prelatus cum Iuda . qui patrimonium Cristi minus distribuit . & alibi\nPerniciosus despensator est . qui res pauperum Cristi . multipliciterM.9.97: M's reading of multipliciter is not shared by other B manuscripts, which read inutiliter. consumit\nHe doth nouȝt wel þat doþ þus  ne drat nouȝt god almiȝty\nNe loueþ nouȝt salamones sawes  þat sapience telleþ .M.9.99: M's reading of telleþ is not shared by other B manuscripts, most of which read tauȝte.\nInicium sapiencie timor domini .\n# Tertia discripcio de dowell\nÞat dredeth god he doþ well  þat dred him for loue .\nAnd nouȝte for drede of veniaunce  doþ þerfore þe bett..re\nHe doþ best þat with-draweþ him  by day and bi nyȝte .\nQui offendit in v..noM.9.105: M's altered reading vno agrees with most B manuscripts. LR read verbo; F reads vno verbo. in omnibus est reus\nLesinge of tyme  truthe wot þe sothe .\nIs moost yhatud vponM.9.107: M's original reading of vp was shared by CLR. erthe  of hem þat ben in heuene\nM.9.108: As a result of eyeskip on heuene (M.9.107 and M.9.109), the scribe initially omitted M.9.108-109. The missing lines were then written in the right margin next to M.9.110-111. Subsequently, a line of text was erased at the bottom of the folio and the two omitted lines were supplied there, the corrector labeling lines 108-111 with the letters a-d to indicate their proper order, and the marginal correction was erased. No other B manuscript omitted these two lines.a. And sithen to spille speche  þat enspiredM.9.108: M shares with Cr the reading enspired. Other B manuscripts read spire, spicerie or spicere. Kane and Donaldson note that the word is "over erasure another hand." While it is true that the entirety of lines M.9.108-109 is written as an addition at the bottom of the leaf in another ink, and that a line has been erased to make space for line 108, the individual word enspired is consistent in hand and ink with the rest of this addition. is of grace\nb And goddes gleman  and a game of heueneM.9.109: The erasures on the right margin of this paragraph are still partly legible. Under ultraviolet light and a game of heuene is clear.\nc Wolde neuere þe fait.hful fadur  his fithel were vtempredev[n]temprede\nd Ne his gleman a gedlinge  goingeM.9.111: M's reading of goinge is not shared by other B manuscripts, which read a goere. to tauernes .\nTo alle trwe tidy men  þat trauaille desiren .\nOure lord loueþ hem and lent  loude oþur stille\nGrace to go to hem  and agon hire liflode\nInquirentes autem dominum . non minuentur omni bono .\n# Quarta discripcio de dowell\nTrewe weddud libbinge folk  in þis worlde is dowell\nFor þei moote w.erchen and wynnen  and þe worlde susteine\nFor of here kynde þai comen  þat Confessours ben nempnede\nKynges and kniȝtes  kaisers and cherles .\nMaydenes and martires  out of on man come\nÞe wif was made þe weie  for to helpun worchen\nAnd þus was wedlok y-wrouȝte  with a mene persone\nFurst bi þe fadres will  and þe freendus conseille\nAnd sithenes by assent of hem-self  as þei two miȝten accorde\nAnd þus was wedloke y-wrouȝte  and god him-self.. — it made\nIn erthe andþe in heuene is —M.9.126: M's original reading In erthe þe heuene is agreed with YHmGOCBL. The addition of and and in and the erasure of þe and is brings M into agreement with WCr.  him-self was þe wittnesse .\n# contra hos qui concipiuntur absque matrimonio\nAc false folke faithe—les  theues and liers .\nWastours and wrecches  out of wedlok y trowe .\nConceiued ben in .yuel tyme  as Caym was on Eeue .\nOf suche synneful shrewes  þe sautier makeþ mynde\nConcepit in dolore & peperit iniquitatem. & cetera .\nAnd alle þat come of þat Caym  come ...to yuele ende .\nFor god sente to Seem  and saide bi an angel\nÞin issue . in þin issue  I wol þat þei be wedd..ed\nAnd nouȝt þiny kynde with Caymes  ycoupled ...neneM.9.135: The ne is written over an erasure, with the erased correction above. WCr read nor; Hm has ner. spoused .\n# that Seem and Caymes kynd shuld not Cople\n.Yet ....seemM.9.136: M's alteration agrees with Cr's Sem. Other B manuscripts read some. aȝeine þe sonde . of oure  saueoure of heuene\nCaymes kynde and his kynM.9.137: M's reading of kyn is not shared by other B manuscripts, which read kynde.  coupled to-gedres .\nTil god wratthud with hire werkus  and suche a worde saide .\nÞat I makud man  now . me it athinketh\nAnd come to Noe a-non  and bad him nouȝte lette\nSwithe go shape a shippe  of shides & of bordus .\nÞiny-seluen and þine sones þre  and sithen ȝyoure wiues\nBuske ȝow to þat bote  and bide ȝe þere-innneinne .\nTil fourty daies be fulfulde  andM.9.145: M's reading of and is not shared by other B manuscripts, most of which read þat. flode haue y-wasshen\nClene away þe cursud blod  þat Caim haþ y-makud\nBeestus þat now ben  shullen banne þe tyme .\nÞat euere þat cursud Caym  come on þis erthe .\nAl shal deie for his dedus  by dales andM.9.149: M shares the reading and with R; other B manuscripts have and by. hullus\nAnd þe foules þat f..leen  forth with oþur beestus .\nE.xcepte onliche of  iche kinde a couple\nÞat in þiny shinglede shippe  shullen ben ysaued\nHere abouȝte þe barne  þe belsires gultus\nAnd alle for hire forfadres  þei ferden þe worse\nÞe gospell is here aȝein  in o degre I fynde .\nFilius non portabit iniquitatem patris . & pater non portabit iniquitatem & ceteraM.9.156: Various B manuscripts end this Latin tag at various points. M's ending is unique, though it lacks only filij after iniquitatem in order to agree with the fullest version of the line.\nAc I finde ȝif þe fadur  be falses and a shrewe\nÞat sumdel þe sone shal  haue þe sires tacches\nImpe on an elleren . and ȝif þine apple be swete\nMuche meruaille me thinketh  and more of a shrewe .\nÞat bringeþ forth any barne  but ȝif he be þe same .\nAnd haue a sauour after þe sire  seelde seeste þow oþur\nNumquam colligitur de spinis vuasM.9.163: The erasure of <s> brings M into agreement with WHmCr. . nec de tribulis ficus .\nAnd þus ...thorgh cursude Caym  came care vpon erthe\nAnd alle for ...?...þei wroȝte wedlokes  aȝeins goddus wille\nFor-þ.y haue þei maugre . for hire mariages  þat marie so hire children\nFor somme as I see now  soth for to tellen\nFor couetise of catel  vnkindliche ben wedded .\nAs careful ConcepcionusM.9.169: M's plural is unique among B manuscripts.  comeþ of suche mariages .\nAs bifel of þe folk  þat IM.9.170: M alone among B manuscripts lacks the word bifore at this point. of tolde .\n.id est. boniM.9.171: The two glosses are shared by L.\nFor goode shulde wedde goode  þo.wgh þei no good hadde\nI am via & veritas saith Crist  I may auauncen alle\nTo ȝyeuen a ȝyonge wenche  to an olde fieble\nOr wedden any widowe  for welthe of hire godus\nÞat neuere shal barne bere  but it be in armes\nMany a paire siþþen þe pestilence  han pliȝte hem to-gedres\nÞe fruit þat þei bringe forth  arne foule wordus .\nIn ialousie ioieles  and ianglinge on bedde .\nHaue þei none children but cheeste  and ...?...chidyngeM.9.180: M's reading of chidynge is not shared by other B manuscripts, which attest this word variously. It does, however appear as a variant of cheeste in A manuscripts (K.10.193). hem bitwene\n# Bacoun off dunmow\nAnd ..þough þei don hem to Duonmowe  but ȝif þe deuel helpe\nTo folwen aftur þe Fliss.cche  fecche þei it neuere\nAnd but þei boþe be forsworne  þat bacoun ....tyneget they neuyr .M.9.183: M's altered b-verse is unique; the original reading was probably that of all other B manuscripts, which read þat bacoun þei tyne. See the Introduction, II.1.\nFor-þi I conseille alle Cristen  coueite nouȝt to be wedded\nFor couetise of catell  ne of kyndered. riche\nAc maidenes and maydenes  macche ȝyow to-gedres\nWidowes and widowers  worche ȝyeM.9.187: M shares the reading ye with F; other B manuscripts omit it. þe same\nFor no lond.es but for loue  loke ȝye be weddud\nAnd. þanne gete .ye þe grace of god  and good ynowgh to liuen with\nAnd euery manere seculer  þat may nouȝt continue\nWysly go wedde  and war him from synne .\nFor leccherie in likinge  is limȝerde of helle\nWhiles þou art ȝyong.  and þiney wepene kene .\nWreke þe with wyuynge  ȝif þow wolt ben excused.\nScribitur in portis . meretrix est ianua mortis\nnota de puritate Coitus in matrimonio\nWhan ȝye haue wyuede be war  and worcheþ in tyme\nNouȝt as Adam and Eue  whanne Caym was engendred\nFor in vntyme truly  by-twene man and womman\nNe shulde no bourde on bedde be  but ȝif þei bothe were clene\nBothe of l...if and of soule  and in parfite charitee\nÞat ilke derne dede do  noman no man ne shulde\nAnd ȝif þei leden þus hire lif  it liketh god almiȝty\nFor he made wedloke furste  and him-seluen it saide\nAnd þai þat othurgatus ben geten  for gedlinges arn holden\nAs fals folke fondelinges  faitours and liers\nVngracious to geten goode  or loue of þe p.eple .\nWandren and wasten  what þei cacche mowe\nA.yeins dowell þei doon .yuele  and þe deuel serue .\nAnd aftur here deth-day. shullen  dwellen with þe same\nBut god ȝyeue hem grace here  hem-self to amende\n# Quinta discriptio de dowell\nDowell my freende is  to do as þe lawe techeþ\nTo loue þiney freende and þiney foo  leue me þat is dobet\nTo ȝyeuen and to ȝyemen  boþe ȝyonge and olde .\nTo helen and to helpen  is do-beste of alle .\nAnd dowell is to drede god  and dobet to suffre .\nAnd so cometh dobeste of boþe  and bringeþ a-doun þe mody .\nAnd þat is wikkud wille  þat many werk sheendeth\nAnd driueth a-way dowel  þourgh dedly synnes \nþanne had wit a wif


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Infangthef In*fang"thef, n. [AS. in-fangen-[thorn]e['o]f; in in, into + fangen taken (p. p. of f[=o]n to take) + [thorn]e['o]f thief.] (O. Eng. Law) The privilege granted to lords of certain manors to judge thieves taken within the seigniory of such lords. --Cowell. [1913 Webster]\ninfangthief — ˈinfəŋˌthēf noun Etymology: Middle English infangenthef, infangthef, from Old English infangenethēof, infangenthēof, from in, inn in + fangen (past participle of fōn to seize, capture) + thēof thief more at in, pact, thief : a medieval franchise… … Useful english dictionary


'weorold-sceamu' - Bosworth–Toller Anglo-Saxon Dictionary\ne; f. Worldly shame, disgrace among men Wála ðære woruldscame, ðe nú habbaþ Engle. . . . Oft twégen sǽmen oððe þrý drífaþ ða dráfe cristenra manna fram sǽ tó sǽ. . . ús eallum tó woruldscame, Wulfst. 163, 3-7. Ða ðe for ege oððe lufe oððe ǽnigre worldscame eargiaþ and wandiaþ Godes riht tó sprecanne, 191, 5. For woruldsceame, L. I. P. 12 ; Th. ii. 320, 22. Gif wíf be óðrum were forlicge, and hit open weorðe, geweorðe heó tó woruldsceame hire sylfre, L. C. S. 54; Th. i. 406, 7. Tó woroldscame, Wulfst. 168, 14, [Æfter muchel weorldscome (worliche same, 2nd MS.) wurðscipe, Laym. 8323.]\nBosworth, Joseph. "weorold-sceamu." An Anglo-Saxon Dictionary: Based on the Manuscript Collections of the Late Joseph Bosworth. Ed. Thomas Northcote Toller. Oxford: Clarendon Press, 1898. 1197.