What make shift do I fynde the here .

Go to , thou wilt be founde one daye , where thy frendes woulde thynke full lytell to haue founde the.

Why so I praye the ? where is that as thou thynkest ?

In the deuels chymeny or smokinge hole , as I do coniecture , I dare saye none otherwyse .

Oh Pasquill God forbidde it , I trust not that I haue deserued it .

No ? thinkest thou so ? I warraunt the thou arte not lyke vnto hym that stondeth behinde the dore . Well take hede , beleue me , it wil be founde either in the dust or elles in the swipings . But whither arte thou nowe bounde .

Why doest thou aske ? knowest thou not , that it is tyme to go to the fayre at Franckeforde ?

Ah wilt thou thether . Oh howe manye good fellowes wilt thou there cut by the throte , I thought the haruest had ben in already , wilt thou nowe fyrst begynne to reape ? But I thinke thou reapest both winter and Sommer , where thou sowest but lytell . Thou shalt one daye , ( as I sayde before ) be caried home to the deuell with thy frutes which thou hast reaped so longe . Thinkest thou that thou canst not be forborne at Franckeforth ? Beleue me , of a suertie , there is many a good man at the fayre , that would rather see an olde wolfe , then the.

Why so Pasquill ? I hurte no man .

Neither doest thou good to any man , for naught : Whiche thynge many a good man at Franckeforth shall fynde fulwell , smally for their profyte .

What hast thou elles to do at Franckeforth ? Wilt thou sheare the shepe ? It is towarde winter .

What wares cariest thou thither ?

I carrie thither gownes of marterns .

What ? cariest thou thyther gownes of marterns ? The deuell taught the that occupacion . I am sure thou geuest them good cheape . But wo vnto those that are so oppressed by the reason of wynter , that they haue nede of thy gonnes . I would rather be a colde vntyll my tethe should clatter in my heade , then I woulde take payne to couer my body wyth thy gownes . I beleue that many in thy gownes are in suche perplexite , that it were no marueyll though they shoulde defyle them bothe behynde and before . But I praye the canst thou sell them well ? Thou comest nowe very late .

Tush not a wit , I come yet soone ynough . Though I came thither but at the goynge out of the fayre yet shoulde I come tyme ynough . For then haue I moste commonly the best market .

Hast thou so ? I perceyue when the marchauntes are bounde homewardes agayne , and feare the colde wether , them are thy gownes of marterns acceptable , howe deare soeuer some do bye them . Thou warnest many one with thy gownes in one winter , that they are afterwardes a colde bothe winter and sommer . I praye the , why doest thou not also weare a good thicke , warme gowne , that thou nedest not to be couered so exceding warm , when men wyll haue a droppe of thy sweate ? But what doest thou bye agayne , whan thou hast taken money .

Nothinge in especiall . I bye certayne skynnes of marterns that I maye haue woorke against the next fayre . And the ouerplus of the money whiche I haue then left do I lende vnto some good fellowe suffering hym to do his profite withall vntyll I come home , and then do I receiue it againe .

How doest thou suffre hym to do thy profite with it ?

I saye his profite and commoditie , what profite can he do me with it .

Oh God , saue me from that profite and commoditie . I praye God kepe thy gownes , thy momey , and thy lendinge out of ny trade : For they should sone do me such profite and commoditie therin , that there shoulde but littell remayne . I knowe that profite and commoditie full well good fellowe , tell me not of it I praye the.

I praye the good Pasquil . Let this passe , we will talke of other matters , I perceyue right well where about thou goest . Thou inuaiest against vsurye , & yet knowest not what vsurye meaneth . I was abashed as soone as euer I sawe the , for I thought wel ynough that thou wouldest not let me alone , because thou art always ready to comptrolle euery man . Tell vs some newes I praye the.

Nay hearest thou , thou art not yet rid of me . Thou must at it first a litell better . I holde the a grote , I will tel the what vsurye is , except thou wilt not vnderstande me .

Alas good Pasquill , I am nothing afrayde of the. I knowe as muche of that as thou canst tell me . I wyll geue the worcke ynough , if thou be so disposed . But thou wylt vnderstande no reason , wherfore I coulde rather be content to talke with the of other matters .

Yea thou knowest so much of it , that bothe God and man may lamente it . Thou knowest so many shiftes , that a very subtill and large inhibition concerning vsurye must be made for the , if thou shouldest not fynde the way to make a great frendshyppe of moste abhominable vsurye .

Be content good Pasquill , my knowledge , shall neyther displease God nor yet man , for I hurte no man with it .

In dede the knowledge myght be suffered , yf the dede folowed not .

Tush Pasquill of a trueth thou art ignoraunt of the matter . Thou wilt haue to do with vsurye against his wyll , but it is not to be scanded as thou thinkest , for thou art not expert in the trades of marchaundise : Howe should tel the what vsurye meaneth ? for I thinke thou arte not so depely sene in the holy scriptures , nor yet in the lawes , that thou shouldest knowe so properly and exactely to discusse and to iudge of it . There are many poinctes belonginge to it . Many crye out vpon vsurye , Luther hath also written fearcely against it , but it is good to see howe they hit it . Yea I knowe certaynely that if thou shouldest nowe tell me what vsurye is or meaneth , thou shuldest be to seke in it , I omitte that thou shouldest exactely dispute of it .

Wel go to , I haue not studied in holy scripture in dede , very much nor yet in the lawes . Neither is it possible for me to recite , vnderstond or to nombre all & synguler inuencions and practises , of the , and of the theuish , deuelyshe commyng , and subtill felloweshippe , yet dare I vndertake to tell the what vsury is , neither wil I misse the one strawe breadth from the holy scripture , and the true sense thereof . But I praye the , hast thou redde ▪ Luthers booke whereof thou hast made mencion ? yf thou haue , I doubte not but he hath sufficiently told it the. And although it please not the , I thynke that Luther wrote it not to th intent that it shoulde please the and suche as thou arte . I haue hearde dyuers other whiche sayde that he vnderstode it not . But I thinke ye wil not vnderstande it . Yf he haue not noted , specified and confuted all your excuses and shifting holes ( as it is impossible for any man to know or to remember them all ) yet hath he laide such a foundacion , that ye can not ouerthrowe it , no though ye knewe and had the subtiltie and craft of all the deuilles in hell . Therfore it skilleth not , although thou and suche lyke helhoundes be not pleased with it .

What good fellowe , thou nedest not to call me , and my consortes helhoundes , because I am not pleased with Luthers booke , for I knowe if thou thy selfe shouldest rede it and pondre it accordyngly , thou shouldest not be pleased with it , for he will haue it in al poinctes so strayt as a lyne . But he hath not wayed it with further aduisement .

What I praye the , hath he drawen the nette to streight for the ? thinkest thou so ? thou thoughtest he shoulde haue fauoured the , the breadth of a finger , that thou mightest find a stertyng hole , as thou doest .

Yea I haue also hearde of the same , Art thou not pleased with it ? Would to God that that man whiche disputed the same had so muche that he might write of it , his vnwyse reason shoulde so spreade it out , that thou and all thy felloweshyppe shoulde haue yet lesse pleasure in it . I praye the thinkest thou that it is so vnwysely spoken , to saye that but fyue or syxe of the hundred is synne and vsurye ? Howe doeth it then please the , that the same disputacion affirmeth moreouer , saing that if a man take a draught of cold water more then he hath lent , it is and ought to be called vsurye ? Howe thinkest thou by that ?

What should I thinke by it ? It is folye . They vnderstonde it not , where should they haue learned it ? I would gladly reason with one of them of it . And Pasquill , if I shoulde reason with the of it at large , I would tell the so muche , and laye before the suche inuincible argumentes and conclusions , that thou shouldest be constrayned thy selfe to graunte and to confesse , that vsurye maye not be tyed vp so shorte nor be so narrowely comprehended , how sore soeuer thou be nowe againste it . And woulde also decently proue vnto the that suche vsurye ( as thou doest call it ) is no sinne .

If I had nowe foure eares more then I haue , I would set them all open with nose and mouth to herken vnto the , therfore go to with it , & spare not . If thou couldest persuade me that Luther and the high learned and experte Iuristes dyd not vnderstande it , and that suche vsurie were no synne , I would holde somwhat of the , and would then also playe the vsurer in suche sorte that nothynge shoulde cause me to refrayne it , sauing lacke of head money .

But I speake not of very great vsurye , as thou thinkest , but of a reasonable and decent gaynes .

Thy reasonable and decent is vnto the younge occupiers and beginners , euen as the playenge of the catte is vnto the mouse . But I praye the saye on , thynkest thou that vsurye ought not to be so straightely tyed , and that it is no sinne ?

Wel seing thou hast a minde to it , I wyll talke with the further of it , and fyrst I will conclude on this maner . Whatsoeuer maye not be forborne for the mayntenaunce of the common welth both in citie and contrey , of mutuall felloweshyp , & of all maner of necessaries pertaynynge to the natural life of man , is not imputed vnto vs of God for synne , yea and the hyer powers ought not onely not to hynder it , but also to furder and helpe to maintayne it . For God wil haue the mutual conuersation among men preserued and entretayned in due ordre . Now it is manifest that vsurye can not be forborne for the vpholdynge of the premisses : Therefore can it not be synne , & reason requireth that it be let alone , C ae ff ▪ de Vsuris pertotum . but it shall be founde contrary according as the temporall lawes writen haue letten it passe , as I am infourmed .

The fyrst parte , wyll I passe ouer and let it remayne in his force , Exemp . sunt in Deut. C. 18. Vbi iudeis specialiter conceditur . Vsurari . et in Dauid , 1. Re. 21 et in Euangel. Marci . C. 2. for doubteles whatsoeuer among men can not be forborne , shall not be imputed of God for synne , for elles therof shoulde followe a greate inconuenience , wherfore I wyl here make no farther searce of it .

But the other , where thou sayest , that vsurye can not be for borne for the same , I do not yet sufficiently vnderstande , neither wyll I graunte it the , oneles thou infourme me better of it . If thou canst proue it me , I will graunte the the consequence the thirde parte , and do as I haue saide before . But as longe as thou doest not proue the same , I wyll in no wyse graunt the the third parte .

That vsury can not be forborne , wyll I proue on this wyse .

The trades of Marchaundise can not be forborne . Wherfore also those thynges that helpe to vpholde & maintayne the trades of marchaundyse can not be forborne .

That the trade of marchaundise can not be forborne is euident . For euery husbandman can not runne thither where all thynges necessary growe and are made . Neither is ther any lande , that hath al thinges necessary for man , therfore must there nedes be some men to carrye all maner of necessaryes , from lande to lande and from one contrey to another . As it is manifest in the lawes .

Therfore must it also followe , that the thinge can not be forborne whiche helpeth too maintayne the trades of marchaundise . Callistra●usin l●j ff. de Nundinis . Ex pl●tonc . Vide Dn. Budcum hic pulchre . For lyke as I can not forbeare an house in wynter , euen so can I not forbeare the thynge whiche sustayneth and kepeth vp the house from fallyng . In lyke manner , if the thynge be not , or elles ceasseth , whiche beareth and susteyneth the trades of marchaundise , then must also the trades of marchaundyse fall and ceasse .

Thou nedest not to make half so many wordes . I knowe aforehande , that whansoeuer thou affirmest any thynge hauing some fondacion , thou sekest all vauntage that can bee sought . That the trades of marchaundise can not be forborne , this do I knowe very wel . I knowe also on the other parte , that dyuers trades of marchaundise might as well be forborne , as some cannot be forborne . Whereof I coulde shewe the sufficient proues , but we wyll not nowe so farre digresse from oure purpose . I knowe ( I saye ) precysely , that the trades of marchaundise can not be forborne . I do also vnderstande and graunte , that the thynge can not bee forborne whiche susteyneth and vpholdeth the necessarye trades of marchaundise . But what wilt thou conclude of this ?

Soft I pray the , thou shalt heare it well ynough . I procede nowe , sayenge .

What soeuer susteyneth and vpholdeth the necessarye trades of marchaundise , can not be forborne , neither is it any sinne lendyng and borrowynge vpholdeth the necessary trades of marchaundise .

Therfore can not lendynge and borrowinge be forborne , neither is it any synne .

Concedo totum argumentum , I graunte all the whole argument . But see , howe connyngly he goeth aboute the matter , euen as the catte goeth about a mease of hoate potage . Oh , I perceiue so pretely wherabout thou goest . If thou get muche by this , I am sory for it . But I praye the , go to , saye on , let vs se what thou wilt make of it .

What should I make of it ? I wil nowe procede further , and conclude on this wise .

Lendynge and borrowinge may not be forborne , neither is it any synne .

Wherefore also the occasion of lendynge and borrowynge , and the thynge whiche vpholdeth lendyng and borrowyng , may not be forborne , neither is it any synne .

Ha ha he , this maketh me to laughe , I praye the where hast thou learned this goodly maner , that thou commest in so russhynge smothely ouer newe market heath ? For thou mightest haue comen nere to the matter a great deale . But thou wilt saye a good foundacion for thy matter , for the buylding is heauy , and hath muche nede of it , but digge not to depe , or els thou shalt fynde water . Oh what a sortee of dogges flyes hast thou about the , although it be not about midsomer . When didest thou euer heare me saye that lendyng and borrowinge is euill ? Luc. Vi. Deu xxV Matt. V. Ecclisia ▪ xxViii . Is it not commanded in the holy scripture ? If so be that prayse vnto the lendinge and borrowyng , howe shoulde I dispraise the cause of lending and borrowyng ? But on I praye the , I wyl mete with the anone , oute with it , go to , I wil tell the anone of that occasion .

Well , then will I procede , & saye for a conclusion .

The occasion of lending and borrowyng can not be forborne , neither is it any synne .

Vsury is occasion of lending and borrowinge .

Ergo , ideo , igitur , quare , quamobrem propterca . Here of followeth vsurye so mightely , & cleaueth so fast to lendinge and borrowinge , that no Logician is able to moue the consequence neither is there any Alchimist so connynge , nor any water so stronge , that is able to seperate them . What waye shal I now tourne me selfe ? There hast thou hit me in dede .

Thou art full of pratynges and mockes , but yet thou canst not leape ouer it .

No in dede if a loode of haye stode in my waye I could not , but I praye that who hath taught the that high logike ? wher hast thou studied it ? Where hast thou redde that vsurye is the occasion of lendinge and borrowynge ? specially of that lendynge and borrowynge which is magnified and praysed of the scripture . I thought thou haddest vnderstanded me , that I speake of lendinge and borrowynge whiche the scripture prayseth . a a Eccli . 29. C. But I must tell it the playne . There are two maner of lendynges and borrowings . The one is that which is done of Christian charite & mercifulnes frely without respecte of any rewarde . The other is that whiche is done of couetousnes for gaynes and rewardes sake . Whether of both these ( thinkest thou ) is praised of holy scripture ? Whether of both ( thinkest thou ) can not be forborne ? I am sure that lending & borrowinge for nought of more loue and mercy , D.C. 29 , Eccli . with out respect of any rewarde , is praysed in the scripture . And this maye not be forborne , this also is not onely no synne , but a Christian good worke , which God will rewarde , the occasion whereof is the Christian loue , not to be forborne nor dispraysed , for she is a tree ful of many good frutes . And here do I graunte the , that this lending and borrowynge with his occasion maye not be forborne , & that it is no synne . But where wilt thou become with the other lending & borrowynge which procedeth of couetousnes for lucres sake ? Thinkest thou that this also maye not be forborne , and that it is no synne ?

It is certayne that it maye not be forborne . Seynge then that it can not be forborne , it can not be synne , nor yet hys occasion , wherfore my conclusion must nedes stande sure .

Well if thou canst proue me , that suche lendynge whiche is done for lucres sake can not be forborne , then must I byte in a foure apple , and yelde me selfe , to be almoste ouercome .

That it cannot be forborne , it is euident , thou confessest thy self , and it is also manifest , that lendinge and borrowynge can not be forborne , & nowe , thou makest two kyndes of lending and borrowynge , wherewith I am content , neither do I disprayse the same diuision . But when the one ceasseth , if so be that lendinge and borrowinge shall continue then must the other nedes succede . Thou seest with thyne owne eyes , that no man will lende for nought , & there muste nedes be lending and borrowynge what waye soeuer it come . Therfore must nedes the other succede in the rowme of the firste , and can in no wise be forborne . Nowe seynge it can not be forborne , the thynge ought also to be suffered whiche is the occasion wherby lendynge and borrowynge is maintayned , least occupieng decaye and perysh by the , both in citie and towne as is afore mencioned . For certayne it is , that yf lendynge and borrowinge should ceasse , occupieng must nedes decaye and fal , and many men should peryshe and dye for honger . If then lending for aduauntage were forbidden , or were made so greate a sinne , it shoulde ceasse , and lendynge for nought is ceassed and gone already , what an hurlyburly & inconuenience shoulde followe of it maye be easely perceiued .

Beholde I praye the , who would haue beleued that thou haddest ben so good an archer , that thou shouldest so iustely haue hit the pricke ? Thou hast hit it euen as he that woulde stryke the cowe on the heade , and hit her on the tayle . I maruaill whether thou doest wylfully deceyue the selfe or that thy maister the deuell hath so blynded the , that thou canst or wilt not vnderstande thy selfe what thou speakest . Thy meanynge is this as I vnderstande thy wordes , forasmuche as no man wyll lende for nought , lendyng for aduauntage must nedes be suffered and not bee counted for synne , that the ordinary felloweshyp and occupienge amonge men maye bee entretayned . What meaneth this elles ? then , no man will do good , therefore must God suffre all abhominacion , and counte it for no synne , or els he should be fayne to be in heauen alone . Or whan the wolfe hath eaten one shepe , whyle he wyll not be so contented , he doth not amisse , though he take another ▪ either the deuell hym selfe hath blynded the , and spoyled the of thy wittes , or elles thou wilt nedes go the wrong way against the deuilles wyll . A blynde man maye fele , howe this agreeth , no man will do good , therefore must wronge dealynge be praysed . Thou sayest , and alas it is to true , that no man will lende for nought . But what is the cause ? Is it not that detestable vnsaciable couetousnes ? If that were not the first lending shoulde not ceasse but followe mightely . But when couetousnes is present , and doth hinder it , is it then Goddes seruice ? Wilt thou therefore conclude , couetousnes hyndereth Christian charite , therfore must couetousnes haue his course ? Yea sayest thou I graunt that it were better and more godly done , to lende for nought , but seyng the same is not done , the other can not be forborne , and seynge it can not be forborne , the occasion maye not be taken awaye , least it be dasshed altogether . Lo thou puttest here two partes , the one that lendinge for aduauntage can not be forborne , the other is the consequence wherfore the same is no synne . So that thou repetest all that thou hast sayde . Nowe wyll I aunswere the more playner . First that the lendynge for vsurye can not be forborne doest thou proue by this , because that lendinge without rewarde ceasseth , and that yet for all that lendynge and borrowinge may not be away . Whervpon I haue aunswered the that wronge dealynge can not be good , because no man wyll deale vprightely . Therfore must thou haue a respect to the occasion of the same ceassinge , & let it be synne , namely couetousnes , and then shalt easely iudge the other parte , that is to saye , whether lendynge for aduauntage by synne or not . And I thynke also that thou wilt iudge thy selfe that all is not well , sauyng only that necessite causeth the to affirme the contrary . For thou sayest that nede requireth it to be suffered , least lendinge and borrowynge do decaye . Here will I aske the a question : Who is it that can not forbeare this lendynge vpon vsurye ? Thinkest thou that those pore fellowes whiche are in necessitie can not forbeare it ? Yes yes very well , yf they can not forbeare lending , they may forbeare vsurye so muche the better . Yea sayest thou , if they can not forbeare lendyng then must also vsury nedes haue his course . Yea they are sory ynough for it , that it hath hys course , for they coulde forbeare it well ynough . Who is it then that can not forbeare it ? The vsurers ? Yea verely , because they can not be filled nor satisfied , elles coulde they forbeare it well ynough . Therfore maye vsurye on euery syde be forborne well ynough , neither is there any necessite that can make it good .

Pasquill thou doest not well vnderstande me . Howe be it thou hast sayd so much in dede that it maye be perceiued , that the faute is nowhere but in the will . And indede a man might as well lende for nought as for lukers sake , if he woulde do it . But I wil be here , thou talkest muche of Christen loue , but it wil be longe or thou shalt bring it into all marchauntes . Therfore do I suppose , that vsurye can not be cleane taken awaye in the trades of marchaundise . For then those trades must decaye remedyles .

Yes , I vnderstande the well and fyne , nowe better then before . Thou wilt graunte me I am sure , that it is not wel done not to lende for nought .

Well that shall come after : I wyll not nowe digresse from thy purpose , but will reasone with the of that , where thou thynkest , that vsurye may not be whole taken awaye , because of this necessite , that occupieng shoulde fall and decaye . Of the synne wil we talke afterward . If vsurye were nowe forbydden quyte and cleane , in suche wyse that no man durst take any more then he had lent ( I speake of vsurye and not of rentes whiche maye be redemed agayne ) what thynkest thou woulde folowe of it ?

Tusshe , that is impossible to be done , what shoulde followe of it , no man woulde lende or truste any more to other , & so must occupienge nedes decaye .

Oh , would to God that many of those trades of occupieng had neuer bene inuented nor brought vp . But hearest thou , I must somewhat tell the of that lendynge and borrowing whiche maye not be forborne . There must nedes be lendyng and trusting , to th yntent that many a pore fellowe maye haue where withall to begynne , truthe it is that many one is able to occupie for the profite of the common welth although he haue not alwaies ready money . But if it were forboden ( as in dede it is forboden sufficiently ) that no man should sell his wares whiche he trusteth , any dearer , then he doth when he selleth them for ready money , thinkest thou that lending and trustynge woulde vtterly decaye ? no verely . The great occupiers woulde neuer suffre that lacke in their occupienge . They shoulde not alwayes fynde suche marchauntes as would brynge them great bagges full of dubbell ducates .

Wherfore yf they woulde sell their wares they shoulde bee fayne to truste then as well as nowe . And although they woulde not truste many one whome they truste nowe , yet woulde they truste some of them rather then they woulde kepe their wares & lose their freshe occupienge . And then must many a man occupie as farre as his purse woulde reache , and stretche out his legges accordynge to the length of his couerlet . He must occupie so muche the lesse , go fayre and easely , and not flye before his fethers were growen . Then shoulde he also haue this aduauntage , that he shoulde bye so muche the better cheape , & shoulde not nede to take naughty , olde , myngled and deceiuable wares , wherby he might warraunt them agayne vnto other , and nede not to deceiue any man . Whiche shoulde be vnto him an occasion of a good name whereby his occupieng should greatly increace . Now adayes , yf a man be trusted , he must geue so muche more in euery pounde , and besydes this he must take naughty and rotten wares , whereby the common people is enhaunced and deceiued . For he must nedes sell hys false borrowed wares agayne so muche the dearer , if he wyll recouer his head money , and haue a lyuing by it . Wherfore if this enhauncynge were forboden , the marchauntes shoulde be constrayned to lende and to truste euen as well then as nowe , yf they woulde occupie , and lendyng and borrowynge should then kepe his course better and more commodiously than it doth nowe .

Paraduenture thou wilt saye , that can not be done , who shuld looke vpon it , or who can be in all occupacions , and at all bargaines ? To this answere , that the borrowers and suche as shoulde be trusted , woulde take good hede to it , and woulde also inquire diligently , howe wares are solde for ready money . Therefore this is sure , that although suche enhauncynge and raysyng of prices in lendynge or trustynge were strayghtely forboden , yet shoud good trades of marchaundyse and occupations kepe their course neuerthelesse . And yf thou thynkest that the occupiers woulde also kepe vp their wares for ready money , thou mayest be sure , that yf one come & bryng ready money , yf so be that the occupier wyll not let hym haue hys wares for a reasonable pryce , he wyll go to another , whiche wil be glad to let hym haue it for a price reasonable . Whosoeuer wyll make money of hys wares , must also receyue money for them . The marchauntes and sellers are expert ynough in that feate , yf a man come vnto them & bring a bagge of money in his hand , they are loth to sende hym awaye .

In lyke maner we conclude of lending . Where as one marchaunt lendeth to another , or a riche Iewe hauyng much money lendeth to this man or to that man for money . If this were forbidden , as in dede it is forboden in all lawes , that no-man shoulde take more againe then he had lent , shoulde occupienge then decaye ? No forsothe . One good neighboure woulde lende to another neuertheles a crowne or twayne at his nede . If then one ryche man woulde not lende to another , so must the nedy leaue muche pryde , deceyte and braggynge . If the ryche would not lende vnto the pore marchauntes , and specially to yonge beginners , then must euery man order him selfe thereafter , and occupie faire & softely , he must not crye ho before he were ouer the dyche , nor make larger cloakes then the cloth woulde geue , and it were better and more profitable for the occupiers and the common welth , that it is nowe when vsurye & suche greate lendyng is occupied .