The
fyrste
boke
of
the
instruction
of
a
Christen
woman
.
Of
the
bryngyng
vp
of
the
mayde
Whan
she
is
a
babe
.
The
fyrste
chaptre
.
FAbius
Quintilian
in
his
boke
where
he
doth
instructe
&
teache
an
oratour
/
wylleth
his
begynnyng
and
entrance
to
be
taken
from
the
cradell
/
and
no
time
to
be
slacked
vnapplied
to
warde
th
ende
and
purpose
of
the
faculte
entended
:
Nowe
moche
more
dylygence
ought
to
be
gyuen
in
a
Christen
virgine
/
that
we
may
bothe
enfourme
her
encreace
and
ordre
it
and
her
instruction
and
entrynge
/
and
that
by
and
by
from
the
mylke
:
whiche
I
wolde
/
if
hit
were
possible
/
shulde
be
the
mothers
:
And
the
same
counsaile
gyueth
Plutarche
and
Phauorine
/
and
many
other
of
the
wysest
and
greattest
philosophers
.
For
by
that
meanes
the
loue
shall
be
the
more
betwene
the
mother
and
the
daughter
/
whan
none
of
the
mothers
name
shall
be
taken
from
her
and
put
vnto
any
other
.
For
nurces
be
wonte
also
to
be
called
mothers
.
And
the
mother
maye
more
truely
reken
her
daughter
her
owne
/
whom
she
hath
nat
onely
borne
in
her
wombe
and
brought
in
to
the
worlde
/
but
also
hath
caried
styll
in
her
armes
of
a
babe
/
vnto
whom
she
hath
gyuen
tete
/
whom
she
hath
nourisshed
with
her
owne
blod
/
whose
slepes
she
hath
cherisshed
in
her
lappe
/
and
hath
cherfully
accepted
and
kyssed
the
fyrst
laughes
/
and
fyrst
hath
ioyfully
herde
the
stameryng
of
hit
/
couerynge
to
speke
/
and
hath
holden
harde
to
her
brest
/
prayenge
hit
good
lucke
and
fortune
.
These
thynges
shall
cause
and
ingendre
suche
reuerent
&
inwarde
loue
in
the
daughter
toward
the
mother
agayne
/
that
she
shall
be
far
more
loued
&
set
by
of
her
doughter
/
bycause
of
the
loue
that
she
hath
so
abundantly
conceyued
towarde
her
in
grene
and
tender
age
.
Who
can
nowe
expresse
/
what
charite
these
thynges
encreace
amonge
folke
/
whan
wylde
beastes
that
haue
no
knowlege
nor
parceiuyng
what
loue
meaneth
/
yet
loue
theyr
noryshers
and
bryngers
vp
/
nor
shon
the
daungers
of
dethe
to
defende
and
saue
them
?
More
ouer
I
wot
nat
howe
/
but
so
hit
is
/
that
we
sowke
out
of
our
mothers
teate
to
gether
with
the
mylke
nat
only
loue
but
also
condicions
and
dispositions
.
And
that
is
the
cause
sayth
the
philosopher
Phauorine
/
that
maketh
men
to
maruayle
why
they
se
many
children
/
commen
of
chaste
and
good
women
/
nothynge
lyke
theyr
parentes
/
neither
in
mynde
nor
body
:
nor
the
comen
sayeng
come
vp
of
nought
/
whiche
is
nat
vnknowen
nat
vnto
children
:
They
that
haue
bene
nurced
with
sowes
milke
haue
rolled
in
the
myer
.
For
that
cause
the
wise
man
Chrysippus
bad
chose
the
wyseste
and
beste
nurces
.
Whiche
precepte
I
my selfe
wyll
ensue
and
counsaile
the
mothers
/
that
may
nat
norisshe
their
children
with
their
owne
mylke
/
to
do
likewyse
.
Neyther
I
wyl
so
great
diligence
to
be
gyuen
in
sekyng
a
nurce
for
a
boy
as
for
a
maide
.
Quintilian
thought
it
sufficient
to
commaunde
that
the
nurces
shulde
nat
be
foule
and
rude
spoken
/
by
cause
the
wayes
and
maner
of
speakyng
taken
in
youth
/
wolde
be
harde
to
gette
away
.
As
for
their
maners
he
cared
nat
so
greatlye
/
Whiche
the
man
chylde
dothe
ofter
lerne
from
home
than
at
home
.
And
yet
he
doth
allege
the
opinion
of
Chrysippus
as
though
he
allowed
the
same
.
But
the
mayde
/
whom
we
wolde
haue
specially
good
/
requireth
al
intendaunce
bothe
of
father
and
mother
/
lest
any
spotte
of
vice
or
vnclenlynes
shulde
stycke
on
her
:
Let
her
take
no
suche
thynges
neither
by
her
bodily
senses
and
wyttes
/
nor
by
her
norishyng
and
bryngyng
vp
.
She
shall
fyrst
here
her
nurce
/
fyrst
se
her
:
and
what
so
euer
she
lerneth
in
rude
and
ignorant
age
/
that
wyll
she
euer
labour
to
counterfete
and
folowe
counnyngly
.
Therfore
saint
Hieronyme
/
whan
he
dyd
teache
the
daughter
of
Leta
/
he
warned
that
the
nurce
shulde
be
no
drunkarde
/
nor
wanton
/
nor
full
of
talke
and
chattyng
.
Of
the
residue
of
her
infancy
.
The
seconde
Chapter
.
AFter
that
she
is
ones
weaned
and
begynneth
to
speke
and
go
/
let
all
her
play
&
pastyme
be
with
maydes
of
her
owne
age
/
and
within
the
presence
either
of
her
mother
or
of
her
nurce
/
or
some
other
honeste
woman
of
sad
age
/
that
maye
rule
and
measure
the
playes
and
pastymes
of
her
mynde
/
and
set
them
to
honestie
and
verue
.
Auoyde
all
mannes
kyn
away
from
her
:
nor
let
her
nat
lerne
to
delite
amonge
men
.
For
naturally
our
loue
contynueth
the
longest
towarde
them
/
with
whom
we
haue
passed
our
tyme
in
youth
.
Whiche
affection
of
loue
is
the
most
stronge
with
women
:
bycause
they
be
more
disposed
to
pleasure
and
dalyance
.
Nowe
in
that
age
/
whiche
can
nat
yet
discerne
good
from
badde
/
they
shuld
be
taught
none
yuell
.
And
hit
is
an
vngratious
opinyon
of
them
that
say
/
they
wyll
haue
theyr
chyldren
to
knowe
both
good
and
yuell
.
For
by
that
meanes
they
say
they
shall
the
better
fle
vice
&
folowe
vertue
.
But
hit
were
more
suertie
/
and
more
profitable
/
&
therto
more
happye
/
nat
onely
to
do
none
yll
/
but
also
nat
ones
to
knowe
hit
.
For
who
hath
nat
harde
/
that
we
were
cast
in
to
misery
/
that
selfe
houre
that
the
fyrst
ancetries
of
mankynde
knewe
what
was
good
and
what
was
badde
?
And
verely
/
fathers
that
wyll
nat
haue
their
children
vnexpert
and
ignorant
of
yuell
/
be
worthy
that
theyr
children
shuld
knowe
both
good
and
yll
:
And
whan
they
repent
them
of
theyr
yuel
doyng
/
shuld
call
yet
vnto
remembrance
/
that
they
lerned
to
do
yuel
by
their
fathers
mynde
and
wyll
.
Let
the
mayde
lerne
none
vnclenly
wordes
/
or
wanton
/
or
vncomely
gesture
&
mouyng
of
the
body
/
nat
so
moche
as
than
whan
she
is
yet
ignorant
what
she
dothe
/
and
innocent
.
For
she
shall
do
the
same
/
whan
she
is
growen
bygger
and
of
more
discretion
.
And
it
chaunceth
vnto
many
/
that
what
thynge
so
euer
they
haue
ben
accustomed
in
before
/
they
do
the
same
afterward
at
vnwarres
and
vnauysedly
.
And
often
tymes
suche
braydes
come
vpon
them
agaynst
theyr
wyll
.
And
the
worse
they
be
/
the
oftener
they
do
them
.
For
folkes
myndes
beare
them
better
awaye
.
Let
the
father
and
mother
be
well
ware
that
they
alowe
none
vncomely
dede
of
her
/
neyther
by
wordes
/
laughynge
/
nor
countenance
/
neyther
kysse
and
enbrace
her
therfore
:
whiche
is
the
foulest
dede
of
all
.
For
the
mayde
wyll
labour
to
reherse
often
that
/
whiche
she
thynketh
shall
please
beste
her
father
and
mother
.
Let
all
her
bryngynge
vp
be
pure
and
chaste
the
fyrste
yeres
/
bycause
of
her
maners
/
the
whiche
take
their
fyrst
furmyng
of
that
custome
in
youthe
and
infancy
.
Of
her
exercise
.
The
thyrde
Chapter
.
WHan
she
is
of
age
able
to
lerne
any
thyng
/
let
her
begynne
with
that
/
whiche
perteyneth
vnto
the
ornament
of
her
soule
/
and
the
kepyng
and
ordryng
of
an
house
.
Howe
be
it
I
appoynt
no
tyme
to
begynne
.
Some
reken
best
to
begyn
at
the
seuenth
yere
:
in
whiche
opinion
are
Aristotel
/
Eratosthenes
/
and
Chrysippus
.
Quintilian
wolde
begynne
at
the
fourthe
or
fyfte
yere
.
But
I
put
all
the
ordryng
of
this
matter
in
the
discrecion
of
the
fathers
and
mothers
:
whiche
may
take
auysement
after
the
qualities
and
complexions
of
the
childe
:
so
they
be
nat
letted
with
inordinate
affection
:
by
reason
wherof
some
set
so
moche
by
theyr
chyldren
/
and
care
so
sore
for
them
/
that
they
kepe
them
from
all
laboure
:
leste
they
shulde
fall
in
to
any
syckenes
.
So
whan
they
wene
to
encrease
and
strength
theyr
bodyes
/
they
bruse
&
weaken
them
.
The
cherisshynge
and
suffrance
of
the
fathers
and
mothers
hurteth
moche
the
children
/
that
gyueth
them
an
vnbridled
lybertie
vnto
vice
infinite
:
and
specially
the
maydes
.
But
these
be
refrayned
&
holden
vnder
for
the
most
part
by
feare
:
Whiche
if
hit
lacke
/
than
hath
she
all
the
bridell
of
nature
at
large
/
and
runneth
heedlonge
vnto
mischiefe
/
and
drowneth
her selfe
therin
:
and
cometh
nat
lyghtly
to
any
goodnes
/
without
she
be
of
nature
suche
as
we
maye
se
some
.
Therfore
lette
her
bothe
lerne
her
boke
/
&
beside
that
/
to
handle
wolle
and
flaxe
:
whiche
are
two
craftes
yet
lefte
of
that
olde
innocent
worlde
/
bothe
profitable
and
kepers
of
temperance
:
whiche
thynge
speciallye
women
ought
to
haue
in
price
.
I
wyll
medle
here
with
no
lowe
matters
/
leste
I
shulde
seme
to
make
moche
ado
aboute
thynges
that
be
to
symple
for
my
purpose
.
But
I
wolde
in
no
wyse
that
a
woman
shulde
be
ignorant
in
those
feates
/
that
muste
be
done
by
hande
:
no
nat
though
she
be
a
princes
or
a
quene
.
For
what
can
she
do
better
/
or
ought
to
do
rather
/
what
tyme
she
hath
ryd
her
busynes
in
her
house
?
Shulde
she
talke
with
men
or
other
women
?
And
what
shall
she
still
talke
of
?
Shall
she
neuer
holde
her
peace
?
Or
shall
she
syt
&
muse
?
What
I
praye
you
?
Womans
thought
is
swyfte
/
and
for
the
most
parte
vnstable
/
walkyng
and
wandring
out
from
home
/
and
sone
wyl
slyde
/
by
the
reason
of
it
owne
slypernes
/
I
wote
nat
howe
far
.
Therfore
redyng
were
the
best
/
and
ther vnto
I
gyue
them
counsaile
specially
.
But
yet
whan
she
is
wery
of
redynge
/
I
can
nat
se
her
idell
as
it
were
the
women
of
Perse
lande
/
drowned
in
volupters
and
pleasures
/
sittyng
amonge
the
companye
of
gelded
men
/
syngynge
and
bankettynge
contynually
:
Whiche
pleasures
were
ofte
chaunged
and
renewed
to
eschewe
tediousnes
:
and
th
ende
of
one
pleasure
was
the
begynnynge
of
another
folowynge
.
Saynt
Hieronyme
wolde
haue
Paula
to
handle
wolle
/
that
moste
noble
woman
commen
of
the
bloode
of
Scipio
and
Gracchus
:
whiche
was
also
descended
of
the
lynage
of
kynge
Agamemnon
the
prince
of
all
kynges
:
and
to
lerne
to
dresse
it
/
and
to
holde
and
occupie
a
rocke
/
with
a
wolle
basket
in
her
lappe
/
&
turne
the
spyndel
/
and
drawe
forthe
the
threde
with
her
owne
fyngers
.
And
Demetrias
/
whiche
was
as
great
of
byrthe
/
as
myghty
of
possessions
as
she
/
he
bad
haue
wolle
in
her
handes
:
and
her selfe
either
to
spynne
/
to
warpe
/
orels
wynde
spyndels
in
a
case
for
to
throw
wofe
of
/
&
to
wynde
on
clewes
the
spynnyng
of
others
/
&
to
ordre
suche
as
shulde
be
wouen
.
For
the
dressyng
of
wolle
hath
ben
euer
an
honest
occupation
for
a
good
woman
.
In
Rome
all
maydes
/
whan
they
were
fyrst
maryed
/
brought
vnto
theyr
husbandes
house
dystaffe
and
spyndell
with
wolle
/
and
wyped
/
stryked
/
and
garnysshed
the
postes
with
wolle
.
Whiche
thyng
was
a
great
ceremony
with
them
.
And
aft
/
she
shulde
be
made
sytte
on
a
felle
with
wolle
/
that
she
myght
lerne
/
what
she
ought
to
do
at
home
.
Than
after
warde
she
shulde
saye
these
wordes
vnto
her
husbande
:
Where
as
thou
arte
Caius
/
there
am
I
Caia
.
Nowe
was
this
Caia
Tanaquil
an
Etruscian
borne
/
a
very
noble
woman
and
a
sadde
/
wyfe
vnto
kynge
Tarquine
Priscus
.
Whiche
Caia
Tanaquil
vsed
all
her
labour
in
wolle
.
Therfore
after
her
deth
she
was
worshypped
for
a
goddis
/
and
her
image
set
vp
with
a
rocke
/
as
a
token
and
a
signe
of
chastite
and
labour
.
Also
there
was
a
custome
to
crye
at
the
weddyng
oftentymes
/
Thalassio
Thalassio
/
that
is
as
ye
wolde
saye
/
The
wolle
basket
The
wolle
basket
:
to
th
entent
/
the
newe
maried
wyfe
shulde
remembre
/
what
she
shuld
haue
to
do
.
Therfore
it
was
rekened
a
sygne
of
a
wyse
and
a
chaste
woman
to
do
that
busynes
.
The
kynges
sonne
of
Rome
/
and
noble
yonge
men
of
the
kynges
bloode
/
whan
they
fell
at
argument
about
theyr
wyues
/
&
came
sodaynly
home
to
Rome
/
they
founde
other
of
the
kynges
daughters
in
lawe
amonge
theyr
companions
and
mates
makynge
good
chere
:
But
they
founde
Lucrecia
syttyng
at
her
wolle
vntyl
late
in
the
nyght
/
and
her
maydes
busy
about
her
/
in
her
owne
house
.
Than
all
they
by
one
assent
gaue
her
the
price
of
goodnes
and
chastite
.
What
tyme
all
the
empire
and
dominion
of
Rome
was
in
Augustus
handes
/
yet
he
set
his
daughters
&
his
necis
to
worke
vpon
wolle
.
Like
wyse
Terence
/
where
he
doth
describe
a
sobre
&
a
chaste
yonge
woman
sayth
:
Gettynge
her
lyuyng
by
wolle
&
webbe
.
And
Solomon
/
where
he
doth
speke
of
the
preyse
of
an
holy
woman
sayth
:
She
sought
for
wolle
and
flaxe
:
and
wrought
by
the
counsayle
of
her
handes
.
Nor
it
maketh
no
force
after
my
mynde
/
whether
it
be
wolle
or
flaxe
/
for
bothe
perteyne
vnto
the
necessary
vses
of
our
lyfe
:
and
be
honest
occupations
for
women
.
Anna
mother
vnto
Samuel
the
prophet
/
made
with
her
owne
handes
a
lynen
rochet
for
her
sonne
.
The
moste
chast
quene
of
Ithace
Penelope
passed
the
.xx.
yeres
that
her
husbande
was
away
/
with
weauynge
.
Quenes
of
Macidony
&
Epyre
weaued
garmentes
with
theyr
owne
handes
/
for
theyr
husbandes
/
&
bretherne
/
&
fathers
/
&
chyldren
:
of
whiche
maner
garmentes
/
kynge
Alexander
shewed
some
vnto
the
quenes
of
Perse
lande
/
that
his
mother
and
sisters
had
made
.
Writers
of
histories
make
mention
/
that
molde
tyme
there
was
wonte
in
Spayne
great
wagers
to
be
layde
/
who
shuld
spynne
/
or
weaue
most
/
and
tymes
were
apoynted
to
brynge
forth
theyr
worke
to
shewe
it
/
and
gyue
iugement
of
hit
.
And
great
honour
and
preyse
was
gyuen
vnto
them
/
that
labored
moste
and
dilygentlyest
.
And
yet
vnto
this
day
/
remayneth
the
same
mynde
and
loue
of
sobre
sadnes
in
many
:
and
th
applyenge
of
theyr
worke
is
bosted
and
talked
of
:
And
amonge
all
good
women
hit
is
a
great
shame
to
be
idell
.
Therfore
quene
Isabell
kynge
Fardinandos
wyfe
taught
her
doughters
to
spynne
/
sowe
/
and
peynte
:
of
whom
two
were
quenes
of
Portugal
/
the
thyrde
of
Spayne
/
mother
vnto
Carolus
Cesar
:
&
the
fourth
mooste
holy
and
deuoute
wyfe
vnto
the
mooste
gratious
kyng
Henry
the
.viij.
of
Englande
.
Let
the
maide
also
lerne
cookery
/
nat
that
slubberyng
and
excesse
in
meates
to
serue
a
great
meyny
/
full
of
delicious
pleasures
&
glotony
:
whiche
cookes
medle
with
/
but
sobre
and
measurable
/
that
she
maye
lerne
to
dresse
meate
for
her
father
/
and
mother
/
and
bretherne
/
while
she
is
a
mayde
:
and
for
her
husbande
and
chyldren
/
whan
she
is
a
wyfe
:
and
so
shall
she
gette
her
great
thanke
both
of
the
one
and
thother
:
whan
she
doth
nat
laye
al
the
labour
vpon
the
seruantes
:
But
her selfe
prepare
suche
thynges
as
shall
be
more
pleasant
vnto
her
father
and
mother
bretherne
/
and
husbande
/
and
children
/
than
if
they
were
dressed
by
seruantes
.
And
that
the
more
pleasant
/
if
they
were
seke
.
Nor
let
no
body
lothe
the
name
of
the
kechyn
:
namely
beyng
a
thyng
very
necessary
:
without
the
whiche
neither
seke
folkes
can
amende
nor
holle
folkes
lyue
.
The
whiche
occupacion
Achilles
both
a
kyng
&
a
kynges
son
&
a
lorde
most
noble
dyd
nat
disdayne
to
do
.
For
what
tyme
Vlisses
and
Nestor
came
to
hym
/
for
agrement
betwene
hym
and
Agamemnon
/
he
layde
the
tables
hym selfe
/
and
tucked
vp
his
clothes
/
and
went
in
to
the
kechyn
/
and
prepared
theyr
meate
/
to
make
the
noble
princes
sobre
and
temperate
chere
/
whom
he
loued
so
well
.
Also
hit
is
a
thynge
perteynyng
vnto
temperance
and
honestie
:
for
whan
the
maistres
or
her
doughter
is
by
/
all
thynge
is
done
the
more
diligently
.
What
deyntenes
of
hande
is
that
/
and
what
lothyng
of
the
kechyn
/
that
they
maye
nat
abyde
to
handle
or
se
that
/
whiche
theyr
father
/
or
mother
/
or
husbande
/
or
brother
/
or
elles
theyr
childe
must
eate
.
Let
them
that
do
so
/
vnderstande
/
that
they
beray
&
fyle
theyr
handes
more
/
whan
they
lay
them
on
an
other
man
than
their
owne
husbande
/
than
though
they
babled
&
blacked
them
in
soute
.
And
that
it
is
more
shame
to
be
sene
in
a
daunce
than
in
the
kechyn
/
&
to
handle
well
tables
&
cardes
than
meate
.
And
worse
becometh
a
good
woman
to
tast
a
cuppe
of
drynke
in
a
feast
or
a
banket
/
reached
vnto
her
by
an
other
man
/
than
to
taste
a
suppynge
in
the
kechyn
to
gyue
her
husbande
.
Therfore
by
my
counsaile
a
woman
shall
lerne
this
crafte
/
that
she
may
in
euerye
tyme
of
her
lyfe
please
her
frendes
/
and
that
the
meate
may
come
more
clenly
vnto
the
table
.
I
haue
sene
in
Spayne
and
in
France
/
that
haue
mended
of
their
sickenes
by
meates
dressed
of
their
wyues
/
doughters
/
or
doughters
in
lawe
:
&
haue
euer
after
loued
them
farre
the
better
for
hit
.
And
agayne
I
haue
sene
/
that
haue
ben
hated
/
as
doughter
of
the
father
and
doughter
in
lawe
of
the
father
in
lawe
/
and
wyfe
of
her
husbande
/
bycause
they
haue
sayde
/
they
coude
nat
skile
of
kookery
.
Of
the
lernyng
of
maydes
.
The
fourth
chaptre
.
OF
maydes
some
be
but
lyttell
mete
for
lernyng
:
Lyke
wyse
as
some
men
be
vn
apte
/
agayne
some
be
euen
borne
vnto
hit
/
or
at
lest
nat
vnfete
for
hit
.
Therfore
they
that
be
dulle
are
nat
to
be
discoraged
/
and
those
that
be
apte
/
shulde
be
harted
&
encoraged
.
I
perceiue
that
lerned
women
be
suspected
of
many
:
as
who
sayth
/
the
subtyltie
of
lernynge
shulde
be
a
noryshement
for
the
malitiousnes
of
theyr
nature
.
Verely
I
do
nat
alowe
in
a
subtile
and
a
crafty
woman
suche
lernyng
/
as
shulde
teche
her
disceyte
/
and
teche
her
no
good
maners
and
vertues
:
Natwithstandyng
the
preceptes
of
lyuyng
/
&
th examples
of
those
that
haue
lyued
well
/
and
had
knowlege
to
gether
of
holynes
/
be
the
kepers
of
chastite
and
purenes
/
and
the
copies
of
vertues
/
and
prickes
to
pricke
and
to
moue
folkes
to
contynue
in
them
.
Aristotel
asketh
a
question
/
why
trompetters
and
mynstrelles
/
that
playe
at
festis
for
wagis
/
and
resortynges
&
gatherynges
of
people
/
whom
the
grekes
call
in
their
langage
/
as
ye
wolde
say
/
Bacchus
seruantes
/
be
euer
gyuen
vnto
pleasures
/
and
no
goodnesse
at
all
:
but
spende
out
theyr
thryfte
/
and
theyr
lyfe
in
noughtynes
.
He
maketh
answere
hym selfe
/
that
hit
is
so
/
bycause
they
be
euer
amonge
volupteis
and
pleasures
/
and
bankettyng
:
nor
here
any
tyme
the
preceptes
of
good
lyuyng
:
nor
regarde
any
man
that
lyueth
well
:
and
therfore
they
can
lyue
none
other
wyse
than
they
haue
lerned
/
eyther
by
seynge
or
heryng
.
Nowe
haue
they
harde
/
nor
sene
/
neither
vsed
any
thynge
/
but
pleasure
and
beastlynes
/
amonge
vncomely
cryeng
and
shouttyng
/
amonge
dauncers
and
kyssers
/
laughers
and
eaters
/
drunkerdes
and
spewers
/
amonge
folke
drowned
in
excedyng
ouermoche
ioye
and
gladnes
:
all
care
and
mynde
of
goodnes
layde
aparte
:
Therfore
muste
they
nedes
shewe
suche
thynges
in
theyr
conditions
and
all
theyr
lyfe
.
But
you
shall
nat
lyghtlye
fynde
an
yll
woman
/
excepte
it
be
suche
one
/
as
eyther
knoweth
nat
/
or
at
leste
way
consydereth
nat
what
chastite
&
honestie
is
worthe
:
nor
seeth
what
myschiefe
she
doth
/
whan
she
for
goth
it
:
nor
regardethe
howe
great
a
treasure
/
for
howe
fowle
/
for
howe
lyght
/
and
transitorie
an
image
of
pleasure
she
changeth
:
what
a
sort
of
vngratiousnessis
she
letteth
in
/
what
tyme
she
shutteth
forthe
chastite
:
nor
pondreth
what
bodily
pleasure
is
/
howe
vayne
and
folyshe
a
thynge
/
whiche
is
nat
worth
the
turnynge
of
an
hande
/
nat
only
vnworthy
:
wherfore
she
shulde
cast
away
that
/
whiche
is
moost
goodly
treasure
/
that
a
woman
canne
haue
.
And
she
that
hath
lerned
in
bokes
to
caste
this
and
suche
other
thynges
/
and
hath
furnyshed
&
fensed
her
mynde
with
holy
counsailes
/
shal
neuer
fynde
to
do
any
vilany
.
For
if
she
can
fynde
in
her
harte
to
do
naughtyly
/
hauyng
so
many
preceptes
of
vertue
to
kepe
her
/
what
shulde
we
suppose
she
shulde
do
/
hauynge
no
knowlege
of
goodnes
at
al
?
And
truely
if
we
wold
call
tholde
worlde
to
remembraunce
/
and
reherce
theyr
tyme
/
we
shall
fynde
no
lerned
woman
that
euer
was
yll
:
where
I
coude
brynge
forth
an
hundred
good
/
as
Cornelia
/
the
mother
of
Gracchus
/
whiche
was
an
example
of
all
goodnes
&
chastite
/
and
taught
her
children
her
owne
selfe
.
And
Portia
the
wyfe
of
Brutus
/
that
toke
of
her
fathers
wysedome
:
And
Cleobula
daughter
of
Cleobulus
/
one
of
the
.vij.
wyse
men
/
whiche
Cleobula
was
so
gyuen
vnto
lernynge
and
philosophie
/
that
she
clerely
dispised
all
pleasure
of
the
body
/
and
lyued
perpetuallye
a
mayde
:
at
whom
the
doughter
of
Pythagoras
the
philosopher
toke
example
/
whiche
after
her
fathers
deth
was
the
ruler
of
his
schole
/
and
was
made
the
maystres
of
the
college
of
virgins
.
Also
Theano
/
one
of
the
same
secte
&
schole
/
doughter
vnto
Metapontus
/
whiche
had
also
the
gyfte
of
prophesie
/
was
a
woman
of
syngular
chastite
.
And
saynt
Hieronyme
sayth
/
that
the
.x.
Sibilles
were
virgins
.
Also
Cassandra
/
and
prophetis
of
Apollo
/
and
Iuno
at
Cryssa
/
were
virgins
/
and
that
was
a
common
thyng
/
as
we
rede
/
that
those
women
that
were
prophetes
were
virgins
eke
.
And
she
that
answered
suche
as
came
to
aske
any
thyng
of
Apollo
in
Delphis
/
was
euer
a
virgine
:
of
whom
the
fyrste
was
Phemone
/
whiche
fyrste
founde
verse
royal
.
Also
Sulpitia
/
wyfe
vnto
Caleno
/
lefte
be
hynde
her
holy
preceptes
of
matrymony
/
that
she
hadde
vsed
in
her
lyuynge
her selfe
/
of
whom
the
poet
Martial
writeth
on
this
wyse
:
Redeth
Sulpitia
all
yonge
women
That
caste
your
mynde
to
please
one
man
Redeth
Sulpitia
also
all
men
That
do
entende
to
please
one
woman
Of
honest
and
vertuous
loue
doth
she
tell
/
Chaste
pastymes
/
playes
and
pleasure
Whose
bokes
who
so
consydreth
well
Shall
say
/
there
is
none
holyer
.
And
hit
is
playnly
knowen
/
that
no
man
in
that
tyme
was
more
happy
of
his
wyfe
/
than
was
Caleno
of
Sulpitia
.
Hortentia
the
doughter
of
Hortentius
th
oratour
/
dyd
so
resemble
her
fathers
eloquence
/
that
she
made
an
oration
vnto
the
iuges
of
the
cite
for
the
women
:
whiche
oration
the
successours
of
that
tyme
dyd
rede
/
nat
only
as
a
laude
and
preyse
of
womens
eloquence
/
but
also
to
lerne
counnyng
of
it
/
as
well
as
of
Cicero
or
Demosthenes
orations
.
Edesia
of
the
cite
of
Alexandre
/
kins
woman
vnto
Syryan
the
philosopher
/
was
of
so
great
lernyng
and
vertuous
disposition
/
that
she
was
a
woundre
vnto
all
the
worlde
in
her
tyme
.
Corinna
Theia
a
vertuous
woman
ouer
came
the
poete
Pindar
.v.
tymes
in
verses
.
Paula
the
wyfe
of
Senec
/
enfourmed
with
the
doctrine
of
her
husbande
/
folowed
also
her
husbande
in
conditions
.
And
Senec
him selfe
maketh
sorowe
/
that
his
mother
was
nat
well
lerned
in
the
preceptes
of
wyse
men
/
whiche
she
had
bene
entred
in
at
her
husbandes
commandement
.
Argentaria
Polla
/
wyte
vnto
the
poete
Lucane
/
whiche
after
her
husbandes
dethe
corrected
his
bokes
/
and
it
is
sayde
/
that
she
helped
hym
with
the
makynge
/
was
a
noble
woman
of
byrthe
/
ryche
and
excellent
of
beautie
and
wyt
/
and
chastite
:
of
whom
Calliope
in
Statius
speaketh
thus
vnto
Lucane
/
I
shall
nat
only
gyue
the
excellence
in
makynge
But
also
bynde
in
maryage
the
vnto
One
mete
for
thy
wytte
and
great
counnyng
Suche
as
Venus
wold
gyue
or
the
goddes
Iuno
In
beautie
symplicite
/
and
gentilnes
In
byrthe
/
grace
/
fauour
/
and
ryches
.
Also
Diodorus
the
logitian
had
.v.
daughters
excellent
in
lernynge
and
chastite
:
of
whom
Philo
/
mayster
vnto
Carneades
/
wryteth
the
historye
.
zenobia
the
quene
of
palmyra
/
was
lerned
both
in
latyn
and
greke
/
and
wrote
an
historie
:
of
whom
/
with
other
mo
in
the
next
boke
/
I
shal
tel
the
maruaylous
chastite
.
I
nede
nat
to
reherse
the
Christen
women
/
as
Tecla
disciple
of
Paule
/
a
scholer
mete
for
suche
a
noble
mayster
:
and
Catharine
of
Alexandria
/
doughter
vnto
Costus
/
whiche
ouer
came
in
disputations
the
greattest
&
most
exercised
philosophers
.
There
was
one
of
the
same
name
Catharine
Senensis
a
woundrous
counnynge
mayde
:
whiche
hath
lefte
behynde
her
examples
of
her
witte
:
in
the
whiche
doth
appere
the
purenes
of
her
moste
holy
mynde
.
Nor
we
nede
nat
to
enuy
the
pagans
for
theyr
poetis
:
whiche
haue
in
one
house
foure
maydes
all
poetis
/
the
doughters
of
Philippe
.
And
in
saynt
Hieronymes
tyme
all
holye
women
were
very
wel
lerned
.
Wolde
god
that
nowe
a
dayes
/
many
olde
men
were
able
to
be
compared
vnto
them
in
counnynge
.
Saynt
Hieronyme
wryteth
vnto
Paula
/
Leta
/
Eustachium
/
Fabiola
/
Marcella
/
Furia
/
Demetrias
/
Salma
/
and
Hierontia
:
Saynt
Ambrose
vnto
other
:
Saynt
Augustyne
vnto
other
:
and
all
maruelous
wytted
/
well
lerned
/
and
holy
.
Valeria
Proba
/
whiche
loued
her
husbande
singularly
well
/
made
the
lyfe
of
our
lorde
Christe
out
of
Virgils
verses
.
Wryters
of
cronicles
saye
/
that
Theodosia
/
doughter
vnto
Theodosius
the
yonger
/
was
as
noble
by
her
lernyng
and
vertue
/
as
by
her
Empire
:
&
the
makynges
that
be
taken
out
of
Homer
named
centones
be
called
hers
.
I
haue
red
epistoles
&
counnyng
workes
of
Hildegarde
/
a
mayde
of
Almayne
.
There
hath
bene
sene
in
our
tyme
that
foure
daughters
of
quene
Isabell
/
of
whom
I
spake
a
lytell
before
/
that
were
well
lerned
all
.
It
is
tolde
me
with
great
preyse
and
maruayle
in
many
places
of
this
countre
/
that
dame
Ioanne
/
the
wyfe
of
kynge
Philippe
/
mother
vnto
Carolus
/
that
nowe
is
/
was
wont
to
make
answere
in
latyn
/
and
that
without
any
studie
/
vnto
the
orations
that
were
made
after
the
custome
in
townes
/
vnto
newe
princes
.
And
lyke
wyse
the
Englisshemen
say
by
their
quene
/
sister
vnto
the
said
dame
Ioanne
.
The
same
sayth
euery
body
by
the
other
.ij.
sisters
/
whiche
be
deed
in
Portugale
:
The
whiche
.iiij.
systers
there
were
no
quenes
by
anye
mannes
remembraunce
more
chast
of
bodye
thanne
they
:
none
of
better
name
/
none
better
loued
of
theyr
subiectes
/
nor
more
fauored
:
nor
better
loued
theyr
husbandes
:
none
that
more
lawelye
dyd
obeye
them
/
nor
that
kepte
bothe
them
and
all
theyrs
better
without
spotte
of
vilanye
:
there
were
none
that
more
hated
fylthynes
&
wantonnes
:
none
that
euer
dyd
more
perfetly
fulfyll
all
the
pōytes
of
a
good
woman
.
Nowe
if
a
man
may
be
suffered
amonge
quenes
to
speke
of
more
meane
folkes
/
I
wolde
reken
amonge
this
sorte
the
daughters
of
.
S.
T.
M.
Kn.
M.
E.
and
C.
and
with
them
theyr
kyns
woman
.
M.
G
:
whom
theyr
father
nat
content
only
to
haue
them
good
and
very
chast
/
wolde
also
they
shulde
be
wel
lerned
:
supposyng
that
by
that
meane
they
shulde
be
more
truely
and
surely
chaste
.
Wherin
neyther
that
great
wyse
man
is
disceyued
/
nor
none
other
that
are
of
the
same
opinion
.
For
the
studye
of
lernyng
is
suche
a
thyng
/
the
it
occupieth
ones
mynde
holly
/
and
lyfteth
it
vp
vnto
the
knowlege
of
moste
goodly
matters
:
and
plucketh
it
from
the
remembraunce
of
suche
thynges
as
be
foule
.
And
if
any
suche
thought
come
in
to
theyr
mynde
/
eyther
the
mynde
/
well
fortified
with
the
preceptes
of
good
lyuynge
/
auoydeth
them
awaye
/
orels
hit
gyueth
none
hede
vnto
those
thynges
/
that
be
vyle
and
foule
:
whan
it
hath
other
moost
goodly
and
pure
pleasure
/
where
with
hit
is
delyted
.
And
therfore
I
suppose
that
Pallas
the
goddes
of
wysedome
&
counnynge
/
and
all
the
Muses
/
were
feyned
in
olde
tyme
to
be
virgins
.
And
the
mynde
/
set
vpon
lernynge
and
wysedome
/
shall
nat
only
abhorre
from
foule
lust
/
that
is
to
saye
/
the
moste
white
thynge
from
soute
/
and
the
most
pure
from
spottes
:
But
also
they
shall
leaue
all
suche
lyght
and
tryflynge
pleasures
/
wherin
the
lyght
fantasies
of
maydes
haue
delyte
/
as
songes
daunces
/
and
suche
other
wanton
&
peuysshe
playes
.
A
woman
sayth
Plutarche
/
gyuen
vnto
lernyng
/
wyll
neuer
delyte
in
daunsynge
.
But
here
parauenture
a
man
wolde
aske
/
what
lernynge
a
woman
shulde
be
set
vnto
/
and
what
shall
she
studie
:
I
haue
tolde
you
/
The
study
of
wysedome
:
the
whiche
dothe
enstruct
their
maners
/
and
enfurme
theyr
lyuyng
/
and
teacheth
them
the
waye
of
good
and
holye
lyfe
.
As
for
eloquence
I
haue
no
great
care
/
nor
a
woman
nedeth
it
nat
:
but
she
nedeth
goodnes
&
wysedome
.
Nor
it
is
no
shame
for
a
woman
to
holde
her
peace
:
but
it
is
shame
for
her
and
abomynable
to
lacke
discretion
/
and
to
lyue
ill
.
Nor
I
wyll
nat
here
condempne
eloquence
/
whiche
bothe
Quintilian
/
&
saynt
Hieronyme
folowyng
hym
say
/
was
preysed
in
Cornelia
the
mother
of
Gracchus
/
&
in
Hortentia
the
daughter
of
Hortentius
.
If
there
may
be
founde
any
holy
and
well
lerned
woman
/
I
had
leauer
haue
her
to
teache
them
:
if
there
be
none
/
let
vs
chose
some
man
either
well
aged
/
orels
very
good
and
vertuous
/
whiche
hath
a
wyfe
/
and
that
ryghte
fayre
ynough
/
whom
he
loueth
well
:
and
so
shall
he
nat
desyre
other
.
For
these
thynges
oughte
to
be
seen
vnto
/
for
as
moche
as
chastite
in
bryngynge
vp
a
woman
requireth
the
most
diligence
/
and
in
a
maner
all
together
.
Whan
she
shal
be
taught
to
rede
/
let
those
bokes
be
taken
in
hande
/
that
may
teche
good
maners
.
And
whan
she
shall
lerne
to
wryte
/
let
nat
her
example
be
voyde
verses
/
nor
wanton
or
tryflynge
songes
:
but
some
sad
sentence
/
prudent
and
chaste
/
taken
out
of
holy
scripture
/
or
the
sayenges
of
philosophers
:
whiche
by
often
wrytyng
she
maye
fasten
better
in
her
memory
.
And
in
lernyng
/
as
I
poynt
none
ende
to
the
man
/
no
more
I
do
to
the
woman
:
sauyng
it
is
mete
that
the
man
haue
knowlege
of
many
&
dyuerse
thynges
/
that
may
both
profite
hym selfe
and
the
common
welthe
/
bothe
with
the
vse
and
increasynge
of
lernynge
.
But
I
wolde
the
woman
shulde
be
all
together
in
that
parte
of
philosophy
/
that
taketh
vpon
hit
to
enfourme
/
and
teache
and
amende
the
conditions
.
Finally
set
her
lerne
for
her selfe
alone
&
her
yonge
children
or
her
sisters
in
our
lorde
.
For
it
neither
becometh
a
woman
to
rule
a
schole
/
nor
to
lyue
amonge
men
/
or
speke
abrode
&
shake
of
her
demurenes
&
honestie
/
eyther
all
to
gether
orels
a
great
parte
:
whiche
if
she
be
good
/
it
were
better
to
be
at
home
within
/
and
vnknowen
to
other
folkes
.
And
in
company
to
holde
her
tonge
demurely
.
And
let
fewe
se
her
/
and
none
at
all
here
her
.
th
apostle
Paule
the
vessel
of
election
/
enfurmyng
&
teachyng
the
churche
of
the
Corinthis
with
holy
preceptes
/
saythe
:
Let
your
women
holde
theyr
tonges
in
congregations
:
nor
they
be
nat
allowed
to
speake
but
to
be
subiecte
as
the
lawe
biddeth
.
If
they
wolde
lerne
any
thynge
/
lette
them
aske
theyr
husbandes
at
home
.
And
vnto
his
disciple
Timothe
he
wryteth
on
this
wyse
:
Let
a
woman
lerne
in
silence
with
all
subiection
.
But
I
gyue
no
licence
to
a
woman
to
be
a
teacher
/
nor
to
haue
authorite
of
the
man
but
to
be
in
silence
.
For
Adam
was
the
fyrst
mayde
/
and
after
Eue
/
and
Adam
was
nat
betrayed
/
the
woman
was
betrayed
in
to
the
breche
of
the
commandement
.
Therfore
bicause
a
woman
is
a
fraile
thynge
/
and
of
weake
discretion
/
and
that
maye
lightly
be
disceyued
:
whiche
thynge
our
fyrst
mother
Eue
sheweth
/
whom
the
deuyll
caught
with
a
lyghte
argument
.
Therfore
a
woman
shulde
nat
teache
/
leste
whan
she
hath
taken
a
false
opinion
&
beleue
of
any
thyng
/
she
spred
hit
in
to
the
herars
/
by
the
autorite
of
maistershyp
/
and
lyghtly
bringe
other
in
to
the
same
errour
/
for
the
lerners
commenly
do
after
the
teacher
with
good
wyll
.
What
bokes
be
to
be
redde
/
and
What
nat
.
The
.v.
Chapter
.
SAynt
Hieronyme
Wrytynge
vnto
Leta
of
the
teachynge
of
Paula
/
commaundeth
thus
:
Let
her
lerne
to
here
nothyng
nor
speke
but
it
that
perteyneth
vnto
the
feare
of
god
.
Nor
there
is
no
dout
/
but
he
wyll
counsayle
the
same
of
redynge
.
There
is
an
vse
nowe
a
dayes
worse
than
amonge
the
pagans
/
that
bokes
writen
in
our
mothers
tonges
/
that
be
made
but
for
idel
men
&
women
to
rede
/
haue
none
other
matter
/
but
of
warre
and
loue
:
of
the
whiche
bokes
I
thynke
it
shal
nat
nede
to
gyue
any
preceptes
.
If
I
speake
vnto
Christen
folkes
/
what
nede
I
to
tell
what
a
myschiefe
is
towarde
/
whan
strawe
&
drye
wodde
is
cast
in
to
the
fire
?
Yea
but
these
be
writen
say
they
/
for
idel
folke
/
as
though
idelnes
were
nat
a
vice
gret
inough
of
it selfe
/
without
firebrondes
be
put
vnto
it
/
wherwith
the
fire
may
catche
a
man
al
to
gether
&
more
hote
.
What
shulde
a
mayde
do
with
armoure
?
Whiche
ones
to
name
were
a
shame
for
her
.
I
haue
herde
tell
/
that
in
some
places
gentyl
women
behold
marueilous
busily
the
playes
and
iustynges
of
armed
men
/
and
gyue
sentence
and
iudgement
of
them
:
and
that
the
men
feare
and
set
more
by
theyr
iugementes
than
the
mennes
.
Hit
can
nat
lyghtly
be
a
chaste
mynde
/
that
is
occupied
with
thynkynge
on
armour
/
and
turney
/
and
mannes
valiaunce
.
What
places
amonge
these
be
for
chastite
vnarmed
and
weake
?
A
woman
that
vseth
those
feates
drynketh
poyson
in
her
herte
:
of
whom
this
care
and
these
wordes
be
the
playne
sayenges
:
This
is
a
deedly
sickenes
/
nor
yet
ought
to
be
shewed
of
me
:
but
to
be
couered
and
holden
vnder
/
leste
hit
hurte
other
with
the
smell
/
and
defile
them
with
the
infection
.
Therfore
whan
I
can
nat
tell
whether
it
be
mete
for
a
Christen
man
to
handle
armur
/
howe
shulde
it
be
lefull
for
a
woman
to
loke
vpon
them
/
yea
though
she
handle
them
nat
/
yet
to
be
conuersant
amonge
them
with
herte
and
mynde
/
whiche
is
worse
?
Moreouer
/
wherto
redest
thou
other
mennes
loue
and
glosyng
wordes
/
and
by
lytell
&
lytel
drykest
the
entycementes
of
that
poyson
vnknowynge
/
and
many
tymes
ware
and
wittyngly
?
For
many
/
in
whom
there
is
no
good
mynde
all
redy
/
reden
those
bokes
to
kepe
hym selfe
in
the
thoughtes
of
loue
:
It
were
better
for
them
nat
only
to
haue
no
lernynge
at
all
/
but
also
to
lese
theyr
eies
/
that
they
shulde
nat
rede
:
and
theyr
eares
/
that
they
shulde
nat
heare
.
For
as
our
lorde
sayth
in
the
gospell
:
it
were
better
for
them
to
go
blynde
and
deffe
in
to
lyfe
/
than
with
.ij.
eies
to
be
caste
in
to
helle
.
This
mayde
is
so
vile
vnto
Christen
folkes
/
that
she
is
abominable
vnto
pagans
.
Wherfore
I
wounder
of
the
holy
preachers
/
that
whan
they
make
great
a
do
about
many
small
matters
/
many
tymes
/
they
crye
nat
out
on
this
in
euery
sermone
.
I
maruayle
that
wyse
fathers
wyll
suffre
theyr
daughters
/
or
that
husbandes
wyll
suffre
theyr
wyues
/
or
that
the
maners
&
customes
of
people
wyll
dissemble
and
ouer
loke
/
that
women
shal
vse
to
rede
wantonnes
.
Hit
were
fyttyng
that
common
lawes
and
officers
shulde
nat
onely
loke
vpon
the
courtes
&
matters
of
sute
/
but
also
maners
bothe
commune
and
pryuate
.
Therfore
hit
were
conuenyent
by
a
commune
lawe
to
but
away
foule
rebaudye
songes
/
out
of
the
peoples
mouthes
:
whiche
be
so
vsed
/
as
though
nothyng
ought
to
be
songen
in
the
cite
/
but
foule
and
fylthy
songes
/
that
no
good
man
can
here
without
shame
/
nor
no
wyse
man
without
displeasure
.
They
that
made
suche
songes
seme
to
haue
none
other
purpose
/
but
to
corrupt
the
maners
of
yonge
folkes
/
and
they
do
none
other
wyse
/
than
they
that
infecte
the
common
welles
with
poyson
.
What
a
custome
is
this
/
that
a
songe
shal
nat
be
regarded
/
but
it
be
full
of
fylthynes
?
And
this
the
lawes
ought
to
take
hede
of
:
and
of
those
vngratious
bokes
/
suche
as
be
in
my
countre
in
Spayne
Amadise
/
Florisande
/
Tirante
/
Tristane
/
and
Celestina
the
baude
mother
of
noughtynes
.
In
France
Lancilot
du
Lake
/
Paris
and
Vienna
/
Ponthus
and
Sidonia
/
&
Melucyne
.
In
Flanders
/
Flori
and
White
flowre
/
Leonell
and
Canamour
/
Curias
&
Floret
/
Pyramus
and
Thysbe
.
In
Englande
/
Parthenope
/
Genarides
/
Hippomadon
/
William
and
Melyour
/
Libius
and
Arthur
/
Guye
/
Beuis
/
and
many
other
.
And
some
translated
out
of
latine
in
to
vulgare
speches
/
as
the
vnsauery
conceytes
of
Pogius
/
and
of
Aeneas
Siluius
/
Eurialus
and
Lucretia
:
whiche
bokes
but
idell
menne
wrote
vnlerned
/
and
sette
all
vpon
fylthe
and
vitiousnes
:
in
whom
I
wounder
what
shulde
delyte
men
but
that
vice
pleaseth
them
so
moche
:
As
for
lernynge
none
is
to
be
loked
for
in
those
men
/
whiche
sawe
neuer
so
moche
as
a
shadowe
of
lernyng
them selfe
.
And
whan
they
tell
ought
/
what
delyte
can
be
in
those
thynges
/
that
be
so
playne
&
folisshe
lyes
?
One
kylleth
.xx.
hym selfe
alone
/
an
other
.xxx.
an
other
wounded
with
.
C.
woundes
/
and
lefte
deed
/
ryseth
vp
agayne
/
and
on
the
next
day
made
hole
&
stronge
/
ouer
cometh
.ij.
gyantes
:
and
than
goth
away
loden
with
golde
/
and
syluer
/
and
precious
stones
/
mo
than
a
galy
wolde
cary
away
.
What
a
madnes
is
hit
of
folkes
/
to
haue
pleasure
in
these
bokes
?
Also
there
is
no
wytte
in
them
/
but
a
fewe
wordes
of
wantonne
luste
:
whiche
be
spoken
to
moue
her
mynde
with
/
whom
they
loue
/
if
it
chaunce
she
be
stedfast
.
And
if
they
be
redde
but
for
this
/
the
best
were
to
make
bokes
of
baudes
craftes
:
for
in
other
thynges
/
what
crafte
can
be
hadde
of
suche
a
maker
/
that
is
ignorant
of
all
good
crafte
?
Nor
I
neuer
harde
man
say
/
that
he
lyked
these
bokes
:
but
those
that
neuer
touched
good
bokes
.
And
I
my selfe
some
tyme
haue
redde
in
them
/
but
I
neuer
founde
in
them
one
steppe
either
of
goodnes
or
wit
.
And
as
for
those
that
preyse
them
/
as
I
knowe
some
that
do
/
I
wyll
beleue
them
/
if
they
preyse
them
after
that
they
haue
redde
Cicero
and
Senec
/
or
saynt
Hieronyme
/
or
holy
scripture
/
and
haue
mended
theyr
lyuyng
better
.
For
often
tymes
that
onely
cause
why
they
preyse
them
is
/
bycause
they
se
in
them
theyr
owne
conditions
/
as
in
a
glasse
.
Finally
/
though
they
were
neuer
so
wytty
and
pleasant
/
yet
wolde
I
haue
no
pleasure
infected
with
poyson
:
nor
haue
no
woman
quickened
vnto
vice
.
And
verely
they
be
but
folisshe
husbandes
and
mad
/
that
suffre
their
wyues
to
waxe
more
vngratiously
subtyle
by
redyng
of
suche
bokes
.
But
wherto
shulde
I
speake
of
folysshe
and
ignorant
wryters
/
seyng
that
Ouide
woulde
nat
/
that
he
that
entendeth
to
fle
vnchast
maners
/
shulde
ones
toughe
the
moost
witty
and
well
lerned
poetes
of
the
grekes
and
latynes
/
that
wryte
of
loue
?
What
can
be
tolde
more
pleasant
/
more
swete
/
more
quicke
/
more
profitable
/
with
all
maner
of
lernyng
/
than
these
poetes
/
Calimachus
/
Phileta
/
Anacreon
/
Sappho
/
Tibullus
/
Propertius
/
and
Gallus
?
whiche
poetes
all
Grece
/
all
Italy
/
yea
and
all
the
worlde
setteth
great
price
by
:
and
yet
Ouide
byddeth
chaste
folkes
let
them
alone
/
sayenge
in
the
seconde
boke
of
the
Remedies
of
loue
/
Though
I
be
lothe
/
yet
wyll
I
saye
With
wanton
poetes
se
thou
do
nat
mell
Ha
myne
owne
vertues
nowe
I
caste
awaye
Beware
Calimachus
for
he
teacheth
well
To
loue
/
and
Cous
also
well
as
he
And
olde
Anacreon
wryteth
full
wantonly
And
Sappho
eke
often
hath
caused
me
To
deale
with
my
lady
more
liberally
.
Who
can
escape
fre
/
that
redeth
Tibullus
/
Or
Propertius
/
whan
he
dothe
synge
Vnto
his
lady
Cynthia
?
Orels
Gallus
?
And
my
bokes
also
sounde
suche
lyke
thynge
.
They
sounde
so
in
dede
/
and
therfore
was
he
banisshed
/
nothynge
without
a
cause
of
the
good
prince
.
Wherfore
I
preyse
greatly
the
sad
maners
either
of
that
tyme
/
orelles
of
that
prince
.
But
we
lyue
nowe
in
a
Christen
countre
:
and
who
is
he
/
that
is
any
thyng
displeased
with
makers
of
suche
bokes
nowe
a
dayes
?
Plato
casteth
out
of
the
common
welth
of
wyse
men
/
whiche
he
made
/
Homer
and
Hesiodus
the
poetes
:
and
yet
haue
they
none
yll
thyng
in
comparison
vnto
Ouidis
bokes
of
loue
:
whiche
we
rede
/
and
cary
them
in
our
handes
/
and
lerne
them
by
herte
:
yea
and
some
schole
maisters
teache
them
to
theyr
scholers
:
and
some
make
expositions
and
expounde
the
vices
.
Augustus
banished
Ouide
hym selfe
/
and
thynke
you
than
that
he
wolde
haue
kept
these
expositours
in
the
countre
?
excepte
a
man
wolde
reken
hit
a
worse
dede
to
write
vice
than
to
expounde
hit
/
and
enfourme
the
tender
myndes
of
yonge
folkes
therwith
.
We
banisshe
hym
that
maketh
false
weightes
and
measures
/
and
that
countrefeteth
coyne
/
or
an
instrument
:
And
what
a
worke
is
made
in
these
thynges
for
smalle
matters
?
But
he
is
had
in
honour
/
and
counted
a
maister
of
wysedome
/
that
corrupteth
the
yonge
people
.
Therfore
a
woman
shuld
beware
of
all
these
bokes
/
lykewise
as
of
serpentes
or
snakes
.
And
if
there
be
any
woman
/
that
hath
suche
delyte
in
these
bokes
/
that
she
wyll
nat
leaue
them
out
of
her
handes
:
she
shulde
nat
only
be
kept
from
them
/
but
also
/
if
she
rede
good
bokes
with
an
yll
will
and
lothe
therto
/
her
father
and
frendes
shuld
prouyde
that
she
maye
be
kepte
from
all
redynge
.
And
so
by
disuse
/
forgette
lernynge
/
if
hit
can
be
done
.
For
hit
is
better
to
lacke
a
good
thyng
than
to
vse
hit
yll
.
Nor
a
good
woman
wyll
take
no
suche
bokes
in
hande
/
nor
fyle
her
mouthe
with
them
:
and
as
moche
as
she
canne
/
she
wyll
go
aboute
to
make
other
as
lyke
her selfe
as
she
may
/
bothe
by
doynge
well
/
and
teachynge
well
:
and
also
as
far
as
she
may
rule
by
commaundynge
and
chargyng
.
Nowe
what
bokes
ought
to
be
redde
/
some
euery
body
knoweth
:
as
the
gospelles
/
and
the
actes
/
&
the
epistoles
of
th
apostles
/
and
the
olde
Testament
/
saynt
Hieronyme
/
saint
Cyprian
/
Augustine
/
Ambrose
/
Hilary
/
Gregory
/
Plato
/
Cicero
/
Senec
/
&
suche
other
.
But
as
touchyng
some
/
wyse
and
sad
men
must
be
asked
counsayle
of
in
them
.
For
the
woman
ought
nat
to
folowe
her
owne
iugement
/
lest
whan
she
hath
but
a
lyght
entryng
in
lernyng
/
she
shulde
take
false
for
true
/
hurtful
in
stede
of
holsome
/
folishe
and
peuysshe
for
sad
and
wyse
.
She
shall
fynde
in
suche
bokes
as
are
worthy
to
be
red
/
all
thynges
more
wytty
/
and
full
of
greatter
pleasure
/
&
more
sure
to
trust
vnto
:
whiche
shall
bothe
profite
the
life
/
and
maruaylously
delite
the
mynde
.
Therfore
on
holy
dayes
contynually
/
&
sometyme
on
workynge
dayes
/
lette
her
rede
or
here
suche
as
shall
lyfte
vp
the
mynde
to
god
/
&
set
it
in
a
christen
quietnes
/
and
make
the
lyuynge
better
.
Also
hit
shuld
be
best
afore
she
go
to
masse
/
to
rede
at
home
the
gospell
and
the
epistole
of
the
day
/
and
with
it
some
exposition
/
if
she
haue
any
.
Nowe
whan
thou
comest
from
masse
/
and
hast
ouer
loked
thy
house
/
as
moche
as
perteyneth
vnto
thy
charge
/
rede
with
a
quiet
mynde
some
of
these
that
I
paue
spoken
of
/
if
thou
canst
rede
/
if
nat
/
here
.
And
on
some
workyng
dayes
do
like
wise
/
if
thou
be
nat
letted
with
some
necessary
busynes
in
thy
house
/
&
thou
haue
bokes
at
hande
:
and
specially
if
there
be
any
longe
space
betwene
the
holy
dayes
.
For
thynke
nat
that
holy
dayes
be
ordeyned
of
the
churche
to
play
on
/
and
to
sytte
idell
/
and
talke
with
thy
gossyppes
:
but
vnto
th
entent
that
than
thou
mayste
more
intentyuely
/
and
with
a
more
quiet
mynde
/
thynke
of
god
/
and
this
lyfe
of
ours
/
and
the
lyfe
in
heuen
/
that
is
to
come
.
Of
virginite
.
The
.vi.
Chapter
.
NOwe
wyl
I
talke
altogeder
with
the
mayde
her selfe
:
whiche
hath
within
her
a
treasure
without
comparyson
/
that
is
the
purenes
bothe
of
body
and
mynde
.
Nowe
so
many
thynges
come
vnto
my
remembraunce
to
say
/
that
I
wote
nat
where
is
beste
to
begynne
:
whether
it
were
better
to
begynne
where
as
saynt
Augustyne
dothe
/
whan
he
wyll
intreate
of
holy
virginite
.
All
the
hole
Churche
is
a
virgyn
/
maryed
vnto
one
husbande
Christe
/
as
saynt
Paule
wryteth
vnto
the
Corinthis
.
Than
what
honoure
be
they
worthy
to
haue
/
that
be
the
membres
of
hit
/
whiche
kepe
the
same
offyce
in
flesshe
/
that
the
holle
Churche
kepeth
in
faythe
/
whiche
foloweth
the
mother
of
her
husbande
&
lorde
:
for
the
churche
is
also
a
mother
and
a
virgyne
?
Nor
there
is
nothynge
that
our
lorde
delyteth
more
in
/
than
virgines
:
nor
wherein
angelles
more
gladly
abyde
/
and
playe
with
/
and
talke
with
:
For
they
be
virgins
also
them selfe
/
&
theyr
lorde
:
whiche
wolde
haue
a
virgine
vnto
his
mother
/
and
a
virgine
to
his
moste
dere
disciple
/
and
the
churche
his
spouse
a
virgine
.
And
also
he
maryeth
vnto
hym selfe
other
virgins
/
and
gothe
vnto
mariages
with
virgins
.
And
whither
so
euer
he
goethe
/
that
lambe
without
spotte
/
whiche
made
vs
clene
with
his
blode
/
an
hundred
and
.xl.
thousande
virgins
folowe
hym
.
Hit
is
writen
in
the
canticles
:
Our
syster
is
a
lytell
one
/
and
hath
no
breastes
.
Whether
that
be
the
sayenge
of
Christe
or
angels
to
the
soule
/
in
whom
standeth
the
very
virginite
pleasant
vnto
god
.
Al
glorie
of
the
kynges
daughter
is
inward
sayth
Dauid
in
the
psalme
.
There
is
that
golden
clothynge
/
there
is
the
garment
set
and
powdred
with
so
many
vertuous
and
precious
stones
.
Be
nat
proude
mayde
that
thou
arte
holle
of
body
/
if
thou
be
broken
in
mynde
:
nor
bycause
no
man
hath
touched
thy
bodye
/
if
many
men
haue
persed
thy
mynde
.
What
auayleth
hit
/
thy
body
to
be
clene
/
whan
thou
bearest
thy
mynde
and
thy
thought
infected
with
a
foule
and
an
horrible
blotte
?
O
thou
mayde
/
thy
mynde
is
wyddred
by
burnyng
with
mannes
heate
:
nor
thou
fretest
nat
with
holy
loue
:
but
hast
dryed
vp
all
the
good
fatnes
of
the
pleasures
of
paradise
.
Therfore
art
thou
the
foly
she
mayde
/
and
haste
no
oyle
:
and
whyle
thou
rounnest
to
the
sellar
/
art
shutte
forthe
:
and
as
our
lorde
in
the
gospell
thretneth
/
whan
thou
commest
agayne
/
and
knockest
/
thou
shalte
be
answered
:
Who
art
thou
?
I
knowe
the
nat
.
Thou
shalte
say
than
:
knowest
thou
nat
this
body
closed
and
vntouched
of
men
?
our
lorde
shall
say
agayne
:
I
se
nat
the
body
:
I
se
the
soule
open
vnto
men
/
and
vnto
deuylles
worse
than
men
/
and
often
knocked
at
.
Thou
art
proude
mayde
/
bycause
thy
bealy
hath
no
cause
to
swelle
:
whan
thy
mynde
is
swollen
/
nat
with
mannes
sede
/
but
with
deuylles
.
For
here
howe
well
thy
spouse
lyketh
the
/
thou
knowest
nat
thy selfe
.
O
mooste
goodly
of
all
women
:
come
forthe
and
folowe
the
steppes
of
thy
flockes
/
and
fede
thy
kyddes
by
the
tentes
of
the
herde
men
.
Thou
knowest
nat
howe
all
only
virginite
is
good
/
thou
art
nat
my
spouse
:
come
forthe
/
and
go
after
the
steppes
of
those
flockes
/
whom
thou
hast
norysshed
in
thy
mynde
.
And
syth
thou
dost
nat
fede
my
kyddes
/
fede
thyn
owne
:
Thou
loueste
nat
me
so
moche
/
that
am
onely
the
hyghest
and
the
beste
herde
man
.
Tarye
nere
the
tentes
of
the
herdmen
/
whom
thou
folowest
.
For
if
thou
folowedest
me
/
only
one
herdman
shulde
be
knowen
vnto
the
/
and
nat
many
.
For
he
wyl
haue
all
to
be
playne
and
euen
.
Thy
wombe
swelleth
nat
/
nor
there
is
no
cause
whye
:
nor
lette
nat
thy
mynde
than
swelle
:
nor
let
there
be
no
cause
why
.
I
praye
the
/
vnderstande
thyne
owne
goodnesse
mayde
/
thy
pryce
canne
nat
be
estemedde
/
if
thou
ioyne
a
chast
mynde
vnto
thy
chaste
bodye
/
if
thou
shutte
vp
bothe
bodye
and
mynde
/
and
seale
them
with
those
seales
that
none
can
open
/
but
he
that
hath
the
keye
of
Dauid
/
that
is
thy
spouse
:
whiche
resteth
so
in
the
/
as
in
a
temple
most
clene
and
goodlye
.
Thynkeste
thou
this
any
small
thynge
/
that
thou
mayste
receyue
onely
by
purenes
that
thynge
/
whiche
can
nat
be
comprehended
in
this
holle
worlde
?
Howe
glad
is
a
woman
/
if
she
beare
in
her
wombe
a
chylde
/
whiche
shall
be
a
kynge
?
But
thou
bearest
a
kynge
all
redy
nat
onely
in
thy
wombe
/
but
also
in
thy
mynde
:
whiche
is
more
goodly
/
yea
and
that
suche
a
kynge
/
in
whose
garment
this
tytle
of
dignite
is
wryten
:
Kynge
of
all
kynges
/
and
lorde
of
all
lordes
:
of
whom
prophetes
haue
prophycied
:
and
his
reigne
is
the
reigne
of
all
worldes
:
whose
reygne
the
angel
tolde
shuld
haue
none
ende
.
Let
vs
nowe
lyfte
vp
our selfe
aboue
the
common
people
:
and
let
vs
dispute
this
mooste
goodly
matter
with
saynt
Augustyne
:
but
yet
so
that
thou
mayst
perceyue
vs
/
and
doubtles
thou
shalte
perceyue
vs
better
than
we
shall
our selfe
.
For
we
speake
of
thy
goodnes
/
whiche
thou
art
nat
ignorant
of
:
and
we
shewe
the
that
thyng
/
that
thou
haste
within
the.
The
holy
virgin
our
lady
conceyued
fyrst
in
her
mynde
our
lorde
Christ
/
and
after
in
her
body
.
And
it
was
a
more
honorable
/
noble
/
and
excellent
thyng
to
conceyue
in
mynde
than
in
body
.
Wherfore
thou
arte
pertener
of
the
more
excellent
conception
.
O
happy
art
thou
/
that
art
maruelously
mother
vnto
an
excellent
&
maruailous
childe
.
Our
lorde
in
the
gospell
/
whan
the
woman
sayd
:
Blessed
be
the
wombe
that
bare
the
/
and
the
brestes
that
thou
suckedest
:
he
answered
/
Naye
/
But
blessed
by
they
that
here
the
worde
of
god
/
and
kepe
it
.
And
whan
the
Iewes
tolde
hym
that
his
mother
and
bretherne
taryed
hym
without
/
he
asked
them
:
Who
is
my
mother
and
my
bretherne
?
And
poyntyng
his
hande
towarde
his
disciples
:
Those
be
sayde
he
/
my
bretherne
&
mother
/
and
who
so
els
obeyeth
the
commandement
of
my
father
.
Wherfore
virgins
and
all
holy
soules
/
engendre
Christe
spiritually
.
Howe
be
it
corporally
only
one
virgin
dyd
beare
god
&
man
:
whiche
is
spouse
and
also
father
vnto
all
other
virgins
.
O
thou
mayde
/
thynkest
thou
this
but
a
small
thing
that
thou
art
bothe
mother
/
spouse
/
and
daughter
to
that
god
/
in
whom
nothynge
can
be
/
but
hit
be
thyn
:
and
thou
mayst
with
good
ryght
challenge
for
thyn
?
For
bothe
thou
gettest
and
art
gotten
and
maryed
vnto
hym
.
If
thou
woldest
haue
a
fayre
spouse
/
hit
is
sayde
by
hym
:
Thou
art
beautyfull
aboue
the
children
of
man
/
grace
is
diffused
in
thy
lyppes
.
If
thou
woldest
haue
a
ryche
husbande
/
thou
mayst
here
sayd
of
hym
:
Honour
and
riches
is
in
his
house
.
If
thou
woldest
haue
a
gentylman
/
he
is
goddis
sonne
/
and
rekeneth
fourtene
kynges
in
his
petegrewe
/
and
his
generations
can
nat
be
expressed
:
and
the
aunciante
of
his
stocke
is
before
the
makyng
of
the
worlde
/
tyme
euerlastyng
.
If
thou
woldest
haue
a
myghty
husbande
/
hit
is
sayde
by
hym
:
he
is
wise
in
herte
/
and
mighty
in
strength
.
And
in
the
.xliiij.
psalme
:
Gyrde
the
with
thy
sworde
vpon
thy
thygh
most
myghtyly
.
If
thou
woldest
haue
a
good
one
/
thou
shalte
here
nothyng
oftener
of
hym
/
than
that
he
is
the
best
.
If
thou
woldest
haue
one
of
great
possessions
/
thou
redest
of
hym
/
that
all
thinges
be
subiecte
vnder
his
fete
.
And
in
an
other
psalme
/
that
all
thynges
do
homage
vnto
hym
.
And
that
nat
onely
men
be
subiectes
vnto
hym
/
but
also
angels
/
and
the
elementes
/
and
the
heuens
:
whiche
thyng
the
verite
it selfe
testifieth
of
his
owne
selfe
/
sayeng
:
Al
power
is
gyuen
vnto
me
in
heuen
and
erthe
.
If
thou
woldest
haue
a
wyse
husbande
/
all
thynges
be
naked
&
open
vnto
the
eies
of
hym
.
Nor
he
is
nat
onely
wyse
/
but
also
the
very
wysedome
hit
selfe
:
nat
the
wysedome
of
Socrates
/
or
Plato
/
or
Aristotel
/
but
of
god
almyghty
:
whiche
by
that
same
wysedome
hath
made
&
gouerneth
this
worlde
the
thou
seest
.
Nowe
thynke
with
what
diligence
this
perle
ought
to
be
kepte
/
that
maketh
the
lyke
vnto
the
churche
/
lyke
vnto
our
lady
/
sister
vnto
angels
/
mother
vnto
god
/
&
the
spouse
of
Christ
/
besyde
worldly
honours
/
whiche
ought
to
haue
no
place
/
or
a
very
lytell
place
/
in
a
christen
bodyes
hert
?
But
yet
also
they
as
it
were
festyn
theyr
eies
vpon
a
virgine
.
Howe
pleasaunt
and
dere
to
euery
body
is
a
virgin
?
Howe
reuerent
a
thynge
/
euen
vnto
them
that
be
yll
and
vicious
them selfe
.
And
amonge
those
foule
&
filthy
goddis
of
the
pagans
/
they
say
that
Cybele
/
whom
they
all
called
mother
/
was
a
virgin
.
And
Diana
was
the
moste
fauored
of
the
goddis
/
bicause
she
was
a
perpetuall
virgin
.
Also
thre
thynges
made
Pallas
honorable
/
virginite
/
strengthe
/
&
wysedome
:
and
she
was
feyned
to
be
bredde
of
Iupiters
Brayne
/
whom
they
called
the
greatteste
and
prynce
of
the
goddis
:
of
whiche
nothynge
myght
growe
/
but
pure
/
chaste
/
&
wise
:
So
that
they
thought
virginite
&
wysedome
were
ioyned
to
gether
.
And
they
dedicated
the
noumbre
of
seuen
bothe
to
chastite
and
wysedome
:
And
saide
that
the
muses
/
whom
they
called
the
rulers
of
all
sciences
/
were
virgins
:
And
in
the
temple
of
Apollo
Delphicus
/
the
wyse
woman
/
whiche
inspired
with
the
heuenly
spirite
/
shewed
thynges
to
come
vnto
them
/
that
demanded
to
knowe
/
was
euer
a
virgin
:
whom
they
called
alwaye
Pythia
.
Also
saynt
Hieronyme
saythe
that
all
the
Sibylles
/
whom
Varro
saythe
were
tenne
in
noumbre
/
were
virgins
.
At
Rome
there
was
a
temple
of
Vesta
:
vnto
whom
virgins
dyd
mynister
:
whiche
were
called
Vestales
:
and
all
the
Senatours
wolde
ryse
and
reuerence
them
/
euery
officer
gaue
them
the
waye
/
&
they
were
in
great
honoure
with
all
the
people
of
Rome
.
Virginite
was
euer
an
holy
thing
euen
amonge
theues
/
breakers
of
Sayntuary
/
vngratious
lyuers
/
mourdeters
:
and
also
amonge
wylde
beastes
.
Saynt
Tecla
/
as
saynt
Ambrose
sayth
/
altered
the
nature
of
wylde
beastes
with
the
reuerence
of
virginite
.
Virginite
hath
so
moche
marueylons
honoure
in
hit
/
that
wylde
lyons
regarde
hit
.
Of
the
kepyng
of
virginite
and
Chastite
.
The
.vij.
Chaptre
.
HOwe
moche
than
ought
that
to
be
setby
/
the
hath
ofte
tymes
defended
women
a
gaynst
great
capitaynes
/
tyrantes
/
&
great
ostes
of
men
?
we
haue
redde
of
women
that
haue
ben
taken
&
let
go
agayne
of
the
moste
vnruly
soudyours
/
only
for
the
reuerence
of
the
name
of
virginite
/
bicause
they
sayde
that
they
were
virgins
.
For
they
iugged
hit
a
great
wickednes
for
a
short
and
small
ymage
of
pleasure
to
mynishe
so
great
a
treasure
:
And
euery
of
them
had
leauer
that
an
other
shuld
be
the
causer
of
so
wycked
a
dede
than
hym selfe
.
O
cursed
mayde
/
&
nat
worthy
to
loue
/
the
whiche
wyllyngly
spoyleth
her selfe
of
so
precious
a
thyng
.
Whiche
men
of
warre
/
that
are
accustomed
to
all
myscheffe
/
yet
drede
to
take
away
?
Also
louers
/
whiche
be
blinde
in
the
heate
of
loue
/
yet
they
stay
and
take
auisement
.
For
there
is
none
so
outragious
a
louer
/
if
he
thynke
she
be
a
virgine
/
but
he
wyll
alwaye
open
his
eies
/
and
take
discretion
to
hym
and
deliberation
/
&
take
counsayle
to
change
his
mynde
.
Euery
man
is
so
sore
a
drad
to
take
awaye
that
/
whiche
is
of
so
great
price
/
that
afterward
neither
can
they
their selfe
kepe
/
nor
restore
agayne
:
though
they
shall
haue
no
losse
by
the
meanes
:
And
the
vngratious
mayde
douteth
nat
to
lose
that
/
whiche
ones
gone
/
she
shall
by
no
meanes
recouer
agayne
:
whan
she
hath
ones
lost
the
greattest
treasure
that
euer
she
had
.
And
if
motions
of
the
mynde
may
do
ought
/
whiche
if
they
be
reasonable
and
honest
ought
to
beare
great
rule
.
Lette
her
/
that
hath
lost
her
virginite
/
turne
her
whiche
way
she
will
/
she
shal
fynde
al
thynges
sorowfull
and
heuy
/
waylyng
/
&
mournyng
/
&
angry
/
&
displeaserfull
.
What
sorowe
wyll
her
kynnes
folkes
make
/
whan
euerye
one
shall
thynke
them selfe
dishonested
by
one
shame
of
that
mayde
?
What
mournyng
/
what
teares
/
what
wepynge
of
the
father
and
mother
and
bringers
vp
?
Dost
thou
quite
them
with
this
pleasure
for
so
moche
care
and
labour
?
Is
this
the
rewarde
of
thy
bryngyng
vp
?
What
cursyng
wyl
ther
be
of
her
aquayntance
?
what
talke
of
neighbours
/
frendes
/
and
companyons
/
cursynge
that
vngratious
yonge
woman
?
what
mockynge
and
bablynge
of
those
maydens
/
that
enuyed
her
before
?
What
a
lothyng
&
abhorrynge
of
those
that
loued
her
?
What
fleyng
of
her
company
and
desertnes
/
whan
euery
mother
will
kepe
nat
only
their
doughters
/
but
also
theyr
sonnes
from
the
infection
of
suche
an
vnchrifty
maide
?
And
woars
also
/
if
she
had
any
/
all
fle
away
from
her
.
And
those
that
before
sembled
loue
with
her
/
they
openly
hate
her
:
Yea
and
nowe
and
than
with
open
wordes
/
wyll
cast
the
abominable
dede
in
her
tethe
:
that
I
wounder
howe
a
yonge
woman
/
seyng
this
/
can
eyther
haue
ioye
of
her
lyfe
/
or
lyue
at
all
/
and
nat
pyne
a
way
for
sorowe
.
Nowe
wherto
shulde
I
reherce
the
hate
&
anger
of
folkes
?
For
I
knowe
that
many
fathers
haue
cut
the
throtes
of
their
doughters
/
bretherne
of
theyr
systers
/
and
kynnesmen
of
theyr
kynnes
women
.
Hippomenes
a
great
man
of
Athenes
/
whan
he
knewe
his
doughter
defoyled
of
one
/
he
shutte
her
vp
in
a
stable
with
a
wylde
horse
/
kepte
meateles
:
so
the
horse
/
whan
he
had
suffered
great
hounger
longe
/
and
bycause
he
was
of
nature
fierse
/
he
waxed
mad
/
and
all
to
tare
the
yonge
woman
to
fede
hym selfe
with
.
Pontius
Aufidianus
a
romane
whan
he
perceiued
his
doughter
to
be
betrayed
/
vnto
Fannius
Saturninus
by
her
tutour
/
he
slewe
both
her
and
the
seruant
.
Publius
Attilius
Philiscus
slewe
his
doughter
/
bicause
she
defouled
her selfe
in
aduoutry
.
In
the
same
cite
/
Lucius
Virgineus
the
Centurton
/
bycause
he
had
leauer
lose
his
doughter
/
and
se
her
dye
a
good
mayde
/
than
haue
her
deflowred
/
slewe
with
a
sworde
his
welbeloued
and
onely
doughter
Virginea
/
whan
he
coude
fynde
none
other
meanes
/
lest
she
shulde
be
compelled
to
be
at
the
lust
of
the
iuge
.
In
Spayne
by
our
fathers
dayes
in
Tarraco
/
two
bretherne
that
thought
their
syster
had
ben
a
mayden
/
whan
they
same
her
great
with
chylde
/
they
dissembled
theyr
anger
so
longe
as
she
was
with
chylde
:
but
as
soone
as
she
was
delyuered
of
her
chylde
:
they
throuste
swordes
into
her
bealye
/
and
slewe
her
/
the
myddewyfe
lokynge
on
.
In
the
same
parte
of
Spayne
/
whan
I
was
a
chylde
/
thre
maydens
with
a
longe
towell
/
strangled
a
mayden
that
was
one
of
theyr
companyons
/
whan
they
toke
her
in
the
abominable
dede
.
Histories
be
full
of
examples
/
and
dayly
ye
se
:
neither
hit
is
maruaile
that
these
be
done
of
fathers
and
frendes
/
and
that
the
affection
of
loue
and
charite
is
tourned
so
sodaynely
in
to
hate
:
whan
the
women
taken
with
the
abomynable
&
cruell
loue
/
all
loue
caste
quite
out
of
theyr
harte
/
hate
theyr
fathers
and
mothers
/
bretherne
and
children
:
nat
only
theyr
frendes
and
aquayntance
.
And
this
I
wolde
nat
that
onely
maydens
shulde
thynke
spoken
vnto
them
/
but
also
maryed
women
and
wydowes
/
&
fynally
all
women
.
Nowe
let
the
woman
turne
to
her selfe
&
consydre
her
owne
vngratiousnes
/
she
shall
feare
&
abhorre
her selfe
:
nor
take
reste
day
nor
nyght
:
but
euer
vexed
with
the
scourge
of
her
owne
conscience
/
and
bourned
as
hotte
fyre
brondes
:
shall
neuer
loke
stedfastlye
vpon
any
body
/
but
she
shall
be
in
feare
/
leste
they
knowe
some
what
of
her
lewednes
:
that
than
no
body
shall
speake
softely
/
but
she
shall
thynke
they
speake
of
her
vnthryftynes
.
She
shall
neuer
here
talkyng
of
noughty
women
/
but
she
shall
thynke
hit
spoken
bicause
of
her
.
Nor
she
shall
neuer
here
name
of
corruptyon
spoken
by
any
other
/
but
she
shall
thynke
hit
mente
by
her
/
or
of
her selfe
.
Nor
no
body
shall
stoure
priuely
in
the
house
/
but
she
shal
feare
/
lest
her
vngratiousnes
be
opened
/
and
that
she
shall
be
punysshed
streyght
.
What
realme
woldest
thou
bye
with
suche
perpetual
vexation
.
Whiche
many
a
man
supposeth
to
be
none
other
payne
in
hell
.
The
same
payne
haue
wycked
men
/
but
women
farre
sorer
/
bycause
theyr
offences
be
rekened
fouler
/
&
they
be
more
timorus
of
nature
.
And
doutles
/
if
hit
be
well
consydred
/
women
be
worthy
these
punisshmentes
/
and
moche
worse
/
that
kepe
nat
theyr
honestie
diligently
.
For
as
for
a
man
nedeth
many
thynges
/
as
wysedome
/
eloquence
/
knowlege
of
thynges
/
with
remembraunce
/
some
crafte
to
lyue
bye
/
Iustice
/
Leberalite
/
lustye
stomake
/
and
other
thynges
moo
/
that
were
to
longe
to
reherce
:
And
though
some
of
these
do
lacke
/
hit
is
nat
to
be
disliked
/
so
that
many
of
them
be
had
/
but
in
a
woman
no
man
wyll
loke
for
eloquence
/
great
witte
/
or
prudence
/
or
crafte
to
lyue
by
/
or
ordryng
of
the
commen
weale
/
or
iustice
/
or
liberalite
:
Finally
no
man
will
loke
for
any
other
thing
of
a
woman
/
but
her
honestye
:
the
whiche
onely
/
if
hit
be
lacked
/
is
lyke
as
in
a
man
/
if
he
lacke
al
that
he
shulde
haue
.
For
in
a
woman
the
honestie
is
in
stede
of
all
.
Hit
is
an
euyll
keper
/
that
can
nat
kepe
one
thyng
well
/
commytted
to
her
kepyng
/
and
put
in
truste
to
her
with
moche
commendation
of
wordes
:
and
specially
whiche
no
man
wil
take
from
her
agaynst
her
wyll
/
nor
touche
hit
/
excepte
she
be
wyllynge
her selfe
.
The
whiche
thyng
onely
/
if
a
woman
remembre
/
hit
shall
cause
her
to
take
better
hede
/
&
to
be
a
more
ware
keper
of
her
goodnes
:
whiche
alone
/
thoughe
all
other
thynges
be
neuer
so
well
in
saftye
/
so
loste
/
all
other
thynges
perysshe
to
gether
there
with
.
What
can
be
safe
to
a
woman
saith
Lucrecia
/
whan
her
honestie
is
gone
?
And
yet
had
she
a
chast
mynde
in
a
corrupt
body
.
Therfore
as
Quintilian
saythe
/
she
thrist
a
sworde
in
to
her
body
/
and
auenged
the
compulsyon
/
that
the
pure
mynde
myght
be
seperated
from
the
defyled
body
/
as
shortly
as
coude
be
.
But
I
saye
nat
this
bycause
other
shulde
folowe
the
dede
/
but
the
mynde
:
By
cause
she
that
hath
ones
lost
her
honestie
/
shulde
thynke
there
is
nothynge
lefte
.
Take
from
a
woman
her
beautie
/
take
from
her
kynrede
/
ryches
/
comelynes
/
eloquence
/
sharpenes
of
wytte
/
counnynge
in
her
crafte
/
gyue
her
chastite
/
and
thou
haste
gyuen
her
all
thynges
.
And
on
that
other
syde
/
gyue
her
all
these
thynges
/
and
calle
her
a
noughtye
packe
/
with
that
one
worde
thou
haste
taken
all
from
her
:
and
hast
lefte
her
bare
and
foule
.
There
be
also
other
thynges
/
both
in
the
body
and
minde
/
that
helpe
a
woman
vnto
the
kepynge
of
her
honestie
:
wherof
I
wyll
speake
nowe
.
Of
the
ordryng
of
the
body
in
a
virgin
.
The
.viij.
Chaptre
.
THough
hit
were
nat
for
this
pourpose
to
speke
of
the
body
/
nat
withstandyng
for
as
moche
as
some
thynges
that
be
in
the
mynde
come
of
the
reason
and
complection
of
the
bodye
.
Therfore
must
we
speke
some
thyng
of
the
ordryng
of
the
body
of
a
virgin
.
Fyrst
of
all
me
thynke
that
it
is
to
be
tolde
theyr
father
&
mother
/
as
Aristotel
dothe
bydde
in
his
historie
of
beastes
/
that
is
that
they
kepe
theyr
doughters
/
speciallye
whan
they
begynne
to
growe
from
chyldes
state
/
and
holde
them
from
mennes
company
.
For
that
tyme
they
be
gyuen
vnto
most
lust
of
the
body
.
Also
the
maydens
shulde
kepe
them selfe
/
both
at
all
other
/
and
at
the
tyme
specially
/
from
either
herynge
or
seyng
/
or
yet
thinkyng
any
foule
thing
/
whiche
thing
she
shall
labour
to
do
.
Neuer
the
lesse
at
other
tymes
two
/
&
vnto
the
tyme
that
they
be
maryed
/
moche
fastynge
shall
be
good
/
whiche
dothe
nat
feble
the
bodye
/
but
brydell
hit
/
and
presse
hit
downe
/
and
quenche
the
heate
of
youthe
.
For
these
be
only
the
very
and
holye
fastes
.
Let
theyr
meate
be
meane
and
easy
to
gette
/
neither
hotte
of
hitselfe
/
nor
spised
with
spices
/
nor
delycate
.
And
they
oughte
to
remembre
/
that
our
fyrste
mother
for
meate
was
cast
out
of
paradise
.
And
many
yonge
women
that
had
ben
vsed
to
delycate
meates
/
whan
they
had
nat
them
at
home
/
haue
gone
forth
from
home
&
ieoꝑded
their
honestie
.
Let
their
drinke
be
the
drynke
prepared
of
nature
/
that
is
clene
water
.
Valerius
Maximus
sayth
/
that
wyne
was
vnknowen
vnto
women
of
Rome
in
olde
tyme
/
leste
they
shulde
fall
in
any
shame
.
For
bycause
it
was
wonte
to
be
the
nexte
waye
from
Bacchus
the
father
of
intemperance
vnto
Venus
vnlefull
.
But
if
theyr
stomake
will
nat
beare
water
/
gyue
them
some
ale
/
or
bere
/
or
small
wyne
/
as
shall
be
sufficient
to
digest
theyr
meate
/
and
nat
enflame
theyr
bodies
.
Nor
that
is
nat
only
good
for
theyr
maners
and
rankenes
of
the
bodye
/
&
wantonnes
/
to
kepe
them
vnder
/
but
also
shall
kepe
better
theyr
helthe
.
I
haue
redde
in
an
epistole
of
saint
Hieronyme
vnto
Furia
in
this
maner
.
Phisitians
and
suche
as
wryte
the
natures
of
mennes
bodies
/
and
specially
Galene
in
the
boke
of
Helthe
saythe
/
that
the
bodyes
of
chyldren
and
yonge
men
/
and
those
that
be
in
lustie
age
/
bothe
men
and
women
/
be
very
hotte
of
naturall
heate
:
and
that
all
meates
that
encrease
heate
/
be
verye
noysome
for
them
:
and
that
it
is
good
for
them
to
vse
all
colde
thyng
in
meates
and
drynkes
:
As
in
contrary
wyse
vnto
olde
men
/
and
suche
as
be
full
of
fleme
and
colde
/
hotte
meates
and
olde
wyne
be
best
.
Wherfore
our
sauiour
sayth
:
Take
you
hede
to
your selfe
that
your
hertes
be
nat
ouer
commen
with
surfet
and
dronkennes
/
and
the
cares
of
this
lyfe
.
And
the
apostle
saythe
:
wyne
/
in
whom
is
lecherye
.
Neither
hit
is
wonder
that
he
that
made
the
vessell
dyd
perceyue
this
by
the
vessell
/
that
he
made
.
Where
Terence
/
whose
intente
was
to
discribe
and
shewe
the
conditions
of
the
worlde
/
sayd
thus
:
without
meate
and
drynke
corage
waxeth
colde
.
Therfore
fyrste
if
theyr
stomake
be
stronge
inough
/
take
water
in
thy
wyne
or
drynke
/
vntyll
thy
maydes
yeres
be
past
:
and
suche
water
as
is
mooste
colde
.
And
if
thou
mayste
nat
for
feblenes
/
myngle
it
as
Timotheus
dyd
/
with
a
lytell
wyne
for
thy
stomacke
and
wekenes
.
Than
in
meate
eschewe
all
hote
thyng
.
I
speke
nat
onely
of
flesshe
/
where
of
the
vessel
of
election
saint
Paule
speketh
this
sentence
/
sayeng
:
Hit
is
good
to
eate
no
flesshe
nor
drinke
no
wyne
:
but
also
of
pulse
/
all
those
that
be
full
of
wynde
&
heuye
shulde
be
eschewed
.
And
a
lytell
before
:
what
nedeth
hit
vs
for
to
boste
our
chastite
/
whiche
without
hit
haue
all
besyde
that
apperteyneth
/
as
abstinence
&
small
fare
/
it
can
nat
brynge
proffe
of
hit
selfe
.
The
apostle
werieth
his
body
/
and
subdueth
hit
vnto
the
commandement
of
the
mynde
/
lest
he
shulde
nat
kepe
that
hym selfe
/
which
he
byddeth
other
to
do
.
Than
howe
can
a
yonge
woman
/
that
hath
a
body
hotte
with
meate
be
sure
of
her selfe
?
Nor
I
condempne
nat
with
these
wordes
meates
that
god
hath
ordeyned
to
vse
with
surrendryng
of
thankes
:
But
I
take
from
yonge
men
/
and
maydens
the
kendlyng
of
lust
.
For
neither
the
burnynge
Etna
/
nor
the
countre
of
Vulcane
/
nor
Veseuus
/
nor
yet
Olympus
boyleth
with
suche
heate
as
the
bodies
of
yonge
folkes
enflamed
with
wyne
&
delycate
meates
/
done
.
All
this
haue
I
brought
in
of
saynt
Hieronyme
/
that
you
myght
knowe
what
thynges
that
maister
of
chastite
dyd
teache
:
whiche
writyng
vnto
Saluina
/
had
leauer
ieoparde
the
helth
of
the
body
than
the
soule
/
sayeng
:
Hit
is
better
that
the
stomake
ake
/
than
the
mynde
/
and
to
rule
the
body
than
to
do
hit
seruyce
/
&
stagger
in
goyng
than
in
chastite
.
The
most
holy
man
Gregorius
Nazanzenus
/
that
was
saynt
Hieronymis
maister
/
wolde
that
his
mayde
shuld
alay
her
hunger
with
bred
/
&
quenche
her
thyrst
with
water
.
Hilarius
the
heremite
/
whan
he
lyued
in
wyldernes
with
small
foode
/
scantly
preseruyng
the
lyfe
/
and
yet
felte
hym selfe
dyuers
tymes
pryckedde
with
the
bodily
luste
/
he
weried
his
body
with
fastynge
/
sayeng
:
I
shall
tame
the
concupiscence
/
to
make
the
thynke
vpon
thy
meate
/
and
nat
vpon
thy
pleasure
.
And
this
say
the
disciples
of
Christ
/
the
felowes
of
saynt
Paule
/
beyng
gyuen
vnto
sobre
and
chaste
religion
:
As
who
knewe
/
that
the
noryshementes
of
holy
men
sente
by
the
grace
of
god
/
were
but
symple
and
small
to
content
nature
/
without
any
pleasures
.
Helise
norisshed
hym selfe
and
the
chyldren
of
the
prophetes
with
wylde
herbes
/
&
he
byddeth
/
make
swete
the
bytter
meate
with
flower
/
and
nat
with
suger
.
And
he
commanded
the
soudiours
in
Samaria
/
of
whom
he
had
put
out
the
eies
/
to
be
fedde
with
bredde
and
water
.
Iohn
the
Baptist
/
that
was
chosen
the
shewer
of
Christe
and
the
lyght
to
come
/
was
fed
in
deserte
with
grashops
and
wyld
hony
.
Habacuch
caryed
the
meate
of
the
reapers
vnto
Daniell
in
Babylon
/
whiche
was
brede
baken
vnder
the
asshes
/
and
a
cuppe
of
water
was
sente
vnto
Helie
from
heuen
to
refreshe
hym
with
:
and
yet
might
god
haue
sente
from
heuen
partryges
/
and
phesauntes
/
and
capons
/
and
marche
payns
/
as
well
as
breade
:
but
holy
folkes
nede
norishement
to
holde
the
soule
in
the
body
/
and
nat
to
drowne
hit
with
.
What
say
philosophers
/
&
the
maisters
of
worldly
wisedome
/
al
speke
of
meate
that
is
easy
to
gette
/
to
kepe
the
mynde
sobre
and
the
body
chaste
.
Socrates
the
father
of
Philosophie
dyd
get
by
sobre
dyet
/
that
he
was
neuer
infected
with
any
sore
or
ieoperdous
sicknes
.
Also
Cornelius
Tacitus
wryteth
/
that
Senec
the
philosopher
in
all
his
ryches
fedde
hym selfe
with
frute
&
water
:
&
therfore
his
body
was
brought
so
lowe
/
that
whan
his
veynes
were
opened
/
there
wolde
almost
no
blode
renne
out
.
Howe
trow
you
that
Xenocrates
lyued
/
whiche
whan
his
scholers
had
layde
hym
a
goodly
queen
in
his
bedde
/
and
was
moche
ꝓuoked
of
her
vnto
luste
/
yet
he
was
nat
moued
?
Plato
in
his
lawes
forbyddeth
yonge
men
wyne
.
Cicero
in
his
officis
wolde
haue
all
the
lyuing
and
arraye
of
the
bodye
/
to
be
taken
to
the
helthe
and
strength
/
and
nat
for
pleasure
.
And
he
sayth
also
/
if
we
wolde
consydre
what
excellence
and
dignite
is
in
the
nature
of
man
/
we
shulde
vnderstande
/
howe
great
shame
hit
is
to
waste
hit
awaye
riottouslye
/
and
to
leade
the
lyfe
delycately
&
deliciously
:
and
howe
honest
it
is
to
lyue
chastely
/
sobrely
/
sadly
/
&
measurably
.
This
sayth
Cicero
.
Also
Duidius
/
gyuynge
remedy
of
loue
/
byddeth
them
that
shall
lyue
chastely
also
to
lyue
temperately
/
and
eschew
suche
meate
as
moueth
the
body
to
luste
/
and
wynes
specially
/
and
to
brynge
suche
to
the
table
as
refrayne
the
luste
of
the
bodye
.
Whan
I
speake
of
hotte
meates
/
I
wold
be
vnderstande
in
suche
exercises
also
/
that
heate
the
body
/
and
of
oyntmentes
/
spices
/
talkyng
and
also
syght
of
men
.
For
all
these
be
hurtfull
vnto
the
chastite
:
for
they
fire
the
mynde
with
fylthy
and
ieoperdous
heate
.
Nor
let
nat
your
bed
be
very
softe
/
but
clene
:
the
whiche
thyng
also
is
to
be
regarded
in
clothes
/
that
they
be
nat
ouer
delicate
/
but
without
fylthe
and
without
spotte
:
and
lyghtly
the
mynde
reioyseth
in
the
clenlynes
of
the
body
.
And
agayne
/
a
deynty
and
a
delycate
mynde
deliteth
in
sylkes
and
costely
clothes
:
and
what
so
euer
is
nat
suche
/
hit
counteth
harde
and
greuous
.
Gregorius
Nazanzenus
forbyddeth
maydes
to
weare
golde
and
perle
.
What
a
foly
is
it
/
to
wene
that
these
wordes
of
our
sauiour
Christe
(
Ecce
qui
mollibus
vestiuntur
/
in
domibus
regum
sunt
/
that
is
to
say
/
Lo
/
they
that
be
clothed
in
delicate
clothes
/
be
in
kynges
houses
)
shulde
be
vnderstanden
on
this
wyse
:
that
those
/
whiche
be
in
the
company
of
Christen
kynges
/
shulde
be
clothed
with
fyne
&
costely
clothyng
?
Christis
fayth
knoweth
no
courtes
/
nor
kynges
:
in
the
whiche
courte
we
here
these
wordes
:
Kynges
of
paganes
haue
dominion
ouer
them
:
and
they
that
haue
power
vpon
them
be
called
beneficiall
/
but
you
shall
nat
be
so
/
but
let
the
mooste
of
you
be
as
the
leest
/
and
the
maister
as
a
minyster
.
Christis
faythe
is
holy
and
sad
:
and
as
the
yocke
of
hit
is
easy
/
pleasant
/
and
swete
vnto
the
soule
/
and
wherin
the
soule
findeth
reste
:
so
is
hit
heuy
&
peynefull
vnto
the
pleasures
of
the
body
.
Nor
let
nat
a
mayde
slepe
ouer
longe
/
and
yet
sufficient
for
her
helthe
/
the
whiche
we
prouyde
for
on
this
wyse
/
that
they
shall
fare
better
that
folowe
this
sobre
dyette
of
ours
/
than
they
that
folowe
pleasures
and
delycates
:
vnto
whiche
pleasures
who
so
is
gyuen
/
we
se
be
pale
&
consumed
.
And
beside
all
this
/
is
some
labour
to
be
gyuen
/
and
some
occupation
mete
for
a
virgin
/
as
I
haue
rehersed
.
For
the
deuylles
subtilte
neuer
cometh
more
soner
than
in
idelnes
:
nor
Venus
neuer
vseth
her
craftes
more
redely
in
any
other
casis
:
and
that
nat
only
in
women
/
but
also
in
men
:
whiche
be
more
stedfaste
and
constant
.
Ouide
the
craftes
man
of
handlyng
loue
/
determineth
/
that
Egisthus
set
his
mynde
to
defoule
Clytemnestra
the
wyfe
of
kynde
Agamemnon
/
and
to
kyll
Agamemnon
hym selfe
/
for
none
other
cause
/
but
bycause
he
was
slouthfull
.
Therfore
in
the
remedies
of
loue
/
this
is
one
of
the
chiefe
preceptes
/
that
the
darte
of
Cupide
take
vs
nat
idell
.
For
he
sayth
/
If
thou
wylte
banyshe
idelnes
/
Cupides
bowes
on
the
shall
haue
no
myght
:
And
also
his
hotte
fire
brondes
Sall
lye
quenched
deuoyde
of
lyght
.
Saint
Hieronyme
counsaileth
the
holy
virgin
Demetrias
to
eschewe
idelnes
.
And
therfore
whan
she
hath
done
her
prayers
/
to
go
in
hande
with
wolle
&
weauyng
/
that
by
suche
change
of
workes
the
dayes
seme
nat
longe
.
Nor
he
bad
nat
/
that
she
shulde
worke
/
bicause
that
she
was
in
any
pouerte
:
whiche
was
one
of
the
most
noble
women
in
Rome
/
and
rychest
/
but
that
by
the
occasion
of
workyng
/
she
shulde
thynke
on
no
thyng
/
but
suche
as
perteyneth
vnto
the
seruice
of
our
lorde
.
Whiche
place
he
endeth
in
this
wise
.
I
wyll
speke
generally
nothing
shal
be
specially
precious
in
Christis
sight
/
but
hit
that
thou
makest
thy selfe
/
either
for
thyn
owne
vse
/
or
ensample
of
other
virgins
/
or
to
gyue
vnto
thy
grand
mother
/
or
thy
mother
:
no
nat
though
thou
deale
all
thy
goodes
vnto
poure
folkes
.
And
verily
so
hit
is
/
for
she
that
wyll
be
idel
/
or
also
gyuen
to
play
/
and
passyng
of
her
lyfe
in
pleasures
/
is
nat
worthy
to
haue
her
meate
in
the
churche
of
Christe
:
in
the
whiche
saynt
Paule
the
greattest
preachour
of
Christe
cryeth
/
and
pronounceth
as
a
lawe
:
who
that
laboreth
nat
/
let
them
nat
eate
?
this
is
the
commen
payne
of
mankynd
/
gyuen
vnto
them
for
the
fyrste
offence
of
our
aunciant
father
Adam
:
thou
shalte
eate
thy
bredde
in
the
swette
of
thy
face
.
And
doubtles
those
that
be
subiecte
vnto
this
generall
payne
/
whan
they
offende
and
synne
no
lesse
than
other
/
they
shall
haue
an
other
payne
/
either
sorer
/
or
elles
no
lesse
.
Nowe
saynge
that
I
haue
bede
/
that
womens
myndes
shulde
be
occupied
/
either
with
worke
/
orels
holy
study
and
communication
/
leste
they
fall
in
to
vyce
by
idelnesse
:
what
shulde
we
thynke
by
them
that
playe
at
cardes
or
dice
/
whiche
maner
of
pastime
/
whan
hit
is
foule
in
a
man
/
in
a
woman
hit
is
to
be
abhorred
?
What
can
a
woman
lerne
/
or
thinke
/
playeng
at
the
dice
?
the
mynde
must
nedes
be
altred
and
turned
all
to
couetousnes
/
that
is
of
hit
selfe
inclined
ther
vnto
/
and
after
fall
to
pariury
/
for
gredines
of
the
money
.
Also
on
the
other
syde
/
if
men
be
there
she
shall
here
many
thinges
vncomly
for
a
woman
to
here
.
What
a
foule
thynge
is
hit
/
to
se
a
woman
/
in
stede
of
her
wolbasket
/
to
handle
the
table
bourde
/
for
her
spindell
/
the
dyce
/
and
for
her
clewe
or
prayer
boke
/
to
turne
the
cardes
?
Ther
is
no
wise
man
/
but
he
had
leauer
se
her
idell
/
than
so
occupyed
.
Nor
there
is
no
wyse
man
/
but
he
wyll
curse
bothe
her
that
lerneth
suche
thinges
/
and
hym
that
taught
hit
her
/
and
them
that
suffred
them
.
Of
the
raymentes
.
The
.ix.
Chaptre
.
HIt
semeth
to
apperteyne
vnto
the
same
place
/
to
entreate
of
thother
ornamentes
of
the
body
:
Fyrst
of
peyntyng
.
Verily
I
wolde
fayne
knowe
/
what
the
mayden
meaneth
/
that
peynteth
her selfe
:
if
it
be
to
please
her selfe
/
it
is
a
vayne
thyng
:
if
it
be
to
please
Christe
/
it
is
a
foly
:
if
hit
be
to
delyte
men
/
hit
is
an
vngratious
dede
.
Thou
haste
but
one
spouse
/
&
to
please
hym
with
/
make
thy
soule
gay
with
vertue
/
and
he
shall
kysse
the
for
thy
beautie
.
But
parauenture
thou
sekeste
some
man
to
be
thy
spouse
/
and
woldest
please
hym
with
peyntyng
:
Fyrst
I
shall
shewe
the
/
howe
folisshe
a
thyng
hit
is
/
and
than
howe
vngratious
.
Me
thynke
hit
moche
lyke
/
if
thou
wyll
go
about
to
wynne
them
with
payntynge
/
as
though
thou
woldest
entise
or
attempt
him
with
a
viser
:
whom
whanne
thy
viser
is
ones
of
/
thou
shalte
make
as
moche
to
lothe
the
/
as
thou
madeste
to
lyke
the
/
whan
hit
was
on
.
Thou
arte
but
in
il
case
/
if
thou
haue
nothyng
elles
to
please
hym
with
/
that
shal
be
thy
husbande
/
but
onely
peyntyng
:
howe
shalt
thou
please
hym
/
whan
thou
lackest
thy
peyntyng
?
Excepte
thou
wylte
neuer
wasshe
out
that
cruste
/
but
go
so
with
a
crust
of
peyntyng
to
bed
/
&
so
rise
/
&
be
so
with
in
&
a
brode
amonge
folkes
.
And
more
ouer
/
what
a
payne
is
hit
to
entende
that
peyntyng
for
any
body
/
and
nat
onely
for
the
to
kept
hit
hole
styll
?
What
a
shame
is
hit
/
if
any
water
by
chance
lyght
on
hit
/
or
the
peyntynge
fortune
to
melte
by
thoccasion
of
swette
or
heate
/
and
shewe
the
very
skynne
?
there
can
nothyng
be
more
filthy
to
se
to
.
And
who
I
pray
you
/
wyl
count
them
to
be
feyze
/
that
he
knoweth
to
be
slubbered
with
peyntyng
/
&
nat
rather
the
fouler
?
They
lose
all
the
honour
of
beauty
/
whan
they
be
peynted
.
For
all
the
beauty
/
that
there
is
/
is
counted
to
be
in
the
peyntyng
.
And
also
the
tender
skynne
wyll
reuyll
the
more
soone
/
and
all
the
fauour
of
the
face
waxeth
olde
/
and
the
breath
stynketh
/
and
the
tethe
rusten
/
and
an
yuel
aire
all
the
bodye
ouer
/
bothe
by
the
reason
of
the
ceruse
/
&
quicke
siluer
/
and
specially
by
the
reason
of
the
sopis
/
wher
with
they
prepare
the
body
/
as
it
were
a
table
/
ayenst
the
peyntyng
on
the
nexte
day
.
Wherfore
Ouide
called
these
doynges
venomes
/
&
nat
without
a
cause
.
Also
Iuuenall
asketh
a
question
properly
:
She
that
is
with
so
many
oyntementes
slubbered
and
starched
/
is
hit
to
be
called
a
face
or
a
sore
?
The
whiche
thynges
I
wolde
more
largely
intreate
/
but
that
I
am
borne
in
that
Cite
/
where
as
the
women
haue
a
vyle
name
for
this
thyng
:
and
in
my
mynde
nat
without
a
cause
.
I
wyll
rebuke
myne
owne
countre
/
whiche
is
to
me
the
most
dere
/
that
for
shame
it
may
leaue
.
Nowe
if
thou
canst
nat
els
be
maried
/
hit
is
better
neuer
marie
/
than
toffende
Christe
for
it
/
and
be
maried
to
some
folisshe
man
/
that
shall
haue
more
delite
in
thy
peyntynge
than
in
thy selfe
.
For
what
hope
canst
thou
haue
in
that
man
/
that
hath
more
delyte
in
a
cruste
of
whyte
Ceruse
/
than
in
an
honest
woman
?
God
hath
gyuen
the
a
face
after
the
image
of
his
sonne
:
nor
he
hath
nat
gyuen
hit
nakedde
:
For
he
hath
inspired
the
spirite
of
lyfe
/
that
the
image
of
his
lyfe
/
&
all
thynge
may
appere
in
hit
.
Why
than
dost
thou
ouer
couer
hit
with
dirte
and
myre
?
The
apostle
Paule
byddethe
a
man
nat
to
couer
his
heed
/
bycause
hit
is
the
image
of
god
:
what
wyll
he
say
of
the
image
of
god
in
a
womans
face
/
so
fyled
with
that
myre
?
And
bicause
no
man
shall
reken
hit
as
a
bourde
/
Saynt
Hieronyme
agaynst
Heluidius
writeth
in
this
wyse
:
She
that
is
peynted
by
a
glasse
/
and
in
dispite
of
hym
that
made
her
/
she
gothe
a
bout
to
be
fayrer
than
she
is
borne
.
And
vnto
Furia
.
What
dothe
purpurice
or
ceruse
in
a
Christen
bodies
face
/
of
whom
the
one
countrefaiteth
the
rudde
of
precious
stones
in
the
lyppes
/
the
other
whitnes
of
face
&
necke
/
whiche
is
a
fyre
vnto
yonge
men
/
and
a
foment
of
lechery
/
&
insamples
of
vnclene
myndes
?
How
can
she
wepe
for
her
synne
/
that
must
bare
her
skynne
there
with
/
and
forowe
her
face
?
This
apparell
is
nat
the
coueryng
of
our
lorde
/
hit
is
the
couer
of
Antichrist
.
Howe
dare
she
lyfte
vp
towarde
heuen
that
face
/
the
her
maker
wyll
nat
knowe
?
This
sayth
saint
Hieronyme
.
Nowe
here
the
holy
marter
saynt
Cyprian
.
Goodly
apparell
and
clothyng
do
nat
agre
but
for
harlottes
&
comen
women
:
nor
none
hath
lightly
more
precious
apparell
than
they
that
set
no
price
by
theyr
honestie
&
goodnes
.
And
in
the
scripture
/
that
god
wolde
haue
vs
instruct
withal
&
taught
/
the
cite
is
discrybed
an
harlot
/
piked
and
apparelled
goodly
/
that
shall
perishe
together
with
her
apparel
:
and
specially
bicause
of
her
apparel
.
Nowe
what
a
madnes
is
to
delyte
in
that
/
whiche
euer
hath
done
hurte
/
&
hurteth
styll
:
and
to
wene
that
thou
shalte
nat
perisshe
bycause
of
the
/
wherby
thou
knowest
that
other
haue
perisshed
.
For
god
made
neither
purple
/
nor
crȳsin
shepe
/
nor
taught
to
die
with
the
iuce
of
herbes
:
neither
fyne
silkes
enbrobred
with
golde
/
perles
/
or
precious
stones
/
to
hide
the
necke
in
/
whiche
he
made
:
and
to
hyde
the
/
whiche
god
made
in
man
:
and
shewe
that
/
whiche
the
deuyll
hath
founde
out
&
his
dampned
angelles
/
whan
they
felle
from
the
heuenly
vertue
vnto
the
erthly
contagiousnes
:
than
they
taught
to
peynt
the
blacke
of
eies
/
and
ruddines
of
chekes
/
and
alter
the
naturall
colour
of
the
heares
and
visage
.
And
verily
me
thynke
that
for
the
drede
that
our
fayth
teacheth
vs
/
and
for
the
loue
that
broderhodde
requireth
/
nat
only
maydes
/
but
also
wydowes
and
wyues
/
shuld
be
warned
/
ye
and
all
women
in
generall
/
that
the
worke
of
god
ought
nat
to
be
defiled
with
yelowe
/
or
blacke
/
or
redde
colours
/
layde
on
hit
.
For
god
said
:
Let
vs
make
man
after
our
owne
image
and
lykenes
.
Nowe
than
/
howe
dare
any
he
so
bolde
to
change
that
/
which
god
hath
made
?
For
they
lay
violent
hand
on
god
hym selfe
/
whan
they
go
aboute
to
reforme
&
change
/
that
whiche
he
hath
made
/
nat
knowyng
/
that
all
thyng
naturall
is
the
worke
of
god
:
and
all
that
is
by
alteration
/
is
the
worke
of
the
deuyll
:
Is
if
a
counnyng
peynter
had
peynted
any
bodies
picture
counnyngly
/
expressyng
both
the
forme
and
qualities
of
the
body
/
than
if
an
other
come
and
layd
to
his
hand
/
as
though
he
wolde
amende
hit
/
shuld
nat
he
greatly
dismaye
and
offende
the
fyrst
workman
?
Than
wenest
thou
to
escape
vnpunysshed
/
that
offendest
god
/
the
workeman
of
thy
body
?
For
though
thou
be
nat
an
adulterar
towarde
men
/
yet
whan
thou
corruptest
and
marrest
that
/
whiche
is
goddis
doyng
/
thou
art
a
worse
adulterar
:
And
where
thou
thynkest
thy selfe
gay
&
well
picked
/
that
is
a
strife
agaynst
goddis
worke
and
breakynge
of
trouthe
.
Thy
loroe
sayth
/
thou
canste
nat
make
one
white
heare
or
blacke
/
and
thynkeste
thou
thy selfe
able
to
ouercome
the
worde
of
thy
lorde
?
Thou
diest
thy
heare
by
a
bolde
presumption
and
vngratious
contempte
:
and
afore
hande
thou
signifiest
thy
heare
to
be
flamed
/
and
vngoodly
sinnest
with
the
better
parte
of
the
/
that
is
thy
heed
.
These
be
saynt
Cyprians
wordes
.
Also
after
these
preceptes
of
Christen
men
/
I
am
a
shamed
to
reherse
oughte
out
of
pagans
.
I
wyll
lay
to
only
one
of
the
most
wiseman
Lycurgus
/
the
maker
of
the
lawes
of
the
Lacedemons
:
whiche
whan
he
wolde
haue
women
of
his
countre
to
be
regarded
by
theyr
vertue
/
&
nat
theyr
ornamentes
/
he
banisshed
out
of
the
countre
by
the
lawe
all
peyntyng
/
and
commanded
out
of
the
towne
all
crafty
men
of
pykynge
and
apparellyng
.
Our
lorde
sheweth
by
Osee
the
prophet
/
that
the
woman
/
whiche
fel
vnto
adultery
/
apparelled
her selfe
with
ouches
&
brouches
/
that
she
myght
go
wayte
vpon
men
/
and
nat
her
lorde
.
And
if
thou
apparel
thy selfe
for
god
and
good
folkes
/
thou
art
fayre
inough
/
whan
thou
art
good
:
but
thou
canst
nat
please
the
deuyll
/
and
yll
people
/
excepte
thou
mynisshe
moche
of
thy
naturall
fayrenes
.
What
shuld
all
that
gold
do
to
be
worne
/
as
though
thou
woldest
she
we
howe
stronge
thou
arte
that
canste
beare
so
moche
weyghte
?
Weneste
thou
to
seme
feyrer
/
nobler
/
or
wyser
/
if
thou
haue
so
moche
metall
vpon
the.
Nay
/
neuer
a
whit
.
What
than
/
thou
wilte
saye
parauenture
/
I
shall
seme
the
rycher
.
O
vaynes
of
myde
/
is
that
a
thought
or
a
sayeng
of
a
christen
mynde
?
Thou
cariest
so
moche
golde
about
thy
necke
/
that
doth
no
good
/
whan
thou
deniest
a
halfpeny
vnto
them
that
haue
nede
/
&
be
an
hungred
:
&
robbest
thy
neighbours
/
&
perauenture
thy
householde
/
thy
children
/
and
thy
husbande
/
that
the
beames
of
golde
&
precious
stones
shynyng
maye
dare
the
eies
of
them
/
that
be
holde
the.
Is
this
Christen
charite
?
Dyddest
thou
sweare
this
in
thy
baptyme
/
whan
thou
sayddest
/
that
thou
for
sokeste
Satanas
&
all
his
pompe
?
And
yet
what
pompe
of
Satanas
is
there
/
but
thou
vsest
it
more
superfluously
/
than
doth
any
pagane
?
Loke
well
on
thy selfe
:
Thou
shalte
fynde
thy selfe
one
of
Satanas
officers
/
that
vsest
at
home
so
many
chosen
meates
to
the
full
/
bulkynge
out
capons
/
pertryges
/
phesantes
/
delicate
cakes
/
potages
/
sauses
/
and
soppes
/
&
all
costly
/
amonge
so
many
of
thy
poure
neighbours
/
that
die
for
hunger
:
thou
that
lyuest
in
pleasures
amonge
so
many
labours
/
and
paynes
of
thy
neighbours
:
thou
that
goest
in
sylkes
/
and
fine
garmentes
amonge
so
many
naked
:
thou
that
arte
so
goodly
to
se
to
amonge
so
many
beggers
:
Art
thou
the
disciple
of
poure
Christ
/
of
that
facion
?
Nay
nay
/
thou
art
rather
the
disciple
of
riche
Pluto
.
I
wolde
nat
thou
shuldest
go
bare
necked
/
nor
I
wold
nat
haue
the
to
excedyngly
couered
/
to
make
a
shewe
of
hit
.
Folowe
Christ
/
by
whom
thou
hast
pleasure
to
be
named
:
folowe
his
sobre
and
measurable
mother
/
whom
men
nowe
honour
as
theyr
lady
/
and
deuylles
drede
/
and
sayntes
worsshippe
:
whose
outwarde
garment
was
course
clothe
and
easy
to
get
:
and
the
inner
clothyng
/
that
is
to
say
her
herte
and
mynde
/
gilted
with
golde
/
&
set
with
precious
stones
.
Thou
canst
nat
be
golde
of
bothe
parties
:
chose
whiche
thou
wylte
haue
/
thy
body
or
thy
soule
golden
.
I
can
nat
reherse
al
the
longeth
to
this
matter
:
yet
wyll
I
speake
of
smelles
some
thynges
.
A
Christen
mynde
dothe
nat
preyse
vnclenlynes
&
stynke
:
for
Mary
Magdalene
poured
vpon
the
heed
of
our
lorde
oyntment
of
precious
spike
:
wher
of
all
the
house
smelled
:
nor
that
was
nat
vnpleasant
vnto
our
lorde
:
but
these
superfluous
sauours
/
and
fomentes
of
the
body
/
whiche
the
more
hit
is
cherisshed
/
the
more
hit
ryseth
and
rebelleth
agaynst
the
soule
/
and
lyke
a
tyrant
ruleth
all
the
man
/
and
draweth
al
vnto
vile
fantasy
/
where
the
seate
is
of
his
delicatnes
.
Saynt
Hieronyme
writeth
vnto
Demetrias
the
virgin
/
Let
a
mayde
audyde
/
as
a
mischefe
or
a
poyson
of
chastite
/
yonge
men
with
hedes
busshed
and
trimmed
/
and
swere
smelling
skinnes
of
out
landisshe
myse
.
Wherfore
this
sayeng
of
the
poet
arbiter
was
spoken
:
He
is
nat
lyke
to
sauer
well
That
euer
hath
a
good
smell
.
Alyke
sayenge
hath
Martial
.
I
had
leauer
haue
no
smell
Than
to
sauer
euer
well
.
And
Plautus
sayethe
/
A
woman
euer
smellethe
best
whan
she
smelleth
of
nothyng
.
But
here
parauenture
some
daungerous
dame
wolde
answere
/
that
with
her
quicke
answeres
hath
gotten
a
name
of
wisedome
:
we
must
do
some
thyng
for
our
byrth
and
gentyll
blode
/
and
possessions
.
But
what
art
thou
/
that
so
sayest
/
a
christen
or
a
pagane
?
If
thou
be
a
pagane
/
I
wyll
nat
argue
with
the
:
if
thou
be
a
christen
woman
/
wite
thou
well
/
thou
proude
woman
/
that
Christe
knoweth
no
suche
difference
:
that
is
a
poynt
of
a
deuillysshe
pride
/
and
nat
of
a
christen
mynde
.
Seest
thou
nat
/
howe
that
is
none
apparell
/
but
fedynge
of
thy
pride
?
Hit
is
an
olde
sayenge
and
a
trewe
:
No
beest
is
prouder
than
a
woman
well
apparelled
.
Than
wilt
thou
say
/
we
muste
nedes
do
some
thyng
for
thuse
of
the
worlde
and
customes
?
Nowe
wolde
I
knowe
/
whose
custome
must
be
folowed
:
if
thou
name
me
wise
men
/
I
graunt
:
if
thou
say
of
foles
/
why
shulde
they
be
folowed
but
of
foles
?
And
Quintilian
sayth
/
th
aggrement
&
concente
of
good
folkes
ought
to
be
called
an
vse
.
Parauenture
there
is
an
euyll
custome
brought
vp
/
be
thou
the
fyrste
to
laye
hit
downe
/
and
thou
shalte
haue
the
preyse
of
hit
/
and
other
shall
folowe
thyn
ensample
.
And
as
the
ill
ensample
is
brought
in
of
ill
folkes
&
stablished
:
so
of
good
folkes
hit
shal
be
put
away
/
and
good
brought
vp
.
Than
if
we
must
euer
folowe
the
customes
of
the
world
/
we
shal
neuer
amende
/
but
euer
waxe
worse
:
for
than
shall
one
fynde
an
ill
vse
/
&
none
maye
put
hit
awaye
.
Nowe
whose
is
that
custome
/
the
thou
talkest
of
/
&
of
whom
was
hit
taken
?
Of
pagans
women
.
Why
do
nat
we
than
kepe
styll
our
paganes
lawe
?
For
if
thou
liste
be
called
Christen
/
vse
maners
accordyng
there
vnto
.
She
is
a
pagane
/
and
knoweth
nat
god
/
nor
the
temperance
of
lyuynge
:
And
thou
that
knowest
god
/
and
arte
christened
/
what
dost
thou
more
than
she
?
What
mentest
thou
by
that
that
thou
renunceddest
Satanas
with
al
his
pompe
/
whan
thou
dost
nat
onely
matche
the
pagane
in
Satanas
pompe
/
but
also
passest
her
?
Nor
yet
thou
folowest
nat
those
sadde
and
holy
pagans
/
but
the
mooste
lewde
/
and
lyght
/
and
full
of
riotte
/
vice
/
and
mischeffe
.
Nor
thou
folowest
nat
the
women
of
Lacedemon
/
that
were
so
honeste
/
whose
quene
/
the
wyfe
of
Lysandre
/
and
her
daughters
/
whan
Dionysius
the
kyng
of
Syracuse
sente
them
ryche
robes
/
they
answered
and
sayd
:
They
shall
do
vs
more
shame
than
honour
.
Nor
thou
folowest
nat
the
women
of
Rome
/
that
were
in
olde
tyme
/
vnto
whom
whan
kynge
Pyrrhus
sent
his
ambassadour
with
siluer
/
&
golde
/
and
kercheffes
of
sylke
/
there
was
none
so
desirous
or
gredy
of
apparel
or
so
vnthryftily
mynded
/
to
take
any
.
Quinta
Claudia
/
a
religious
virgin
/
was
reputed
for
a
mys
woman
/
bycause
she
vsed
to
weare
gaye
rayment
.
There
was
in
Rome
/
after
the
secunde
war
ayenst
the
Carthaginans
/
a
law
called
Opius
lawe
/
that
no
woman
shulde
weare
ouer
halfe
a
nounce
of
golde
:
nor
weare
no
dyuers
colored
clothynge
.
Whiche
lawe
indured
vntyl
the
great
outragious
superfluite
came
in
to
the
citie
/
whan
women
came
runnynge
forthe
/
as
though
they
had
be
madde
/
askynge
a
lycence
to
weare
what
they
lyste
.
But
Marcus
Cato
/
the
great
wyse
man
/
gaue
counsayle
contrary
/
with
an
oration
ful
of
wysdome
:
and
.ii.
Tribunes
spake
for
them
:
whose
folisshe
and
feble
orations
be
rehersed
in
Liute
the
historiographer
.
But
the
women
ouercame
with
theyr
importunite
and
busines
/
that
the
bryddel
of
their
pride
might
be
let
slyppe
/
that
they
myght
do
what
they
luste
:
Wherof
what
hurt
shulde
come
Cato
tolde
before
:
and
as
in
many
of
his
other
sayenges
/
like
wise
in
that
he
was
a
true
prophet
.
For
what
man
can
tell
/
howe
great
a
losse
is
of
chastite
/
caused
by
this
striuynge
for
apparelle
/
whan
euery
one
is
ashamed
to
be
ouer
come
of
her
felowe
in
rayment
?
And
whan
they
be
trymmed
and
dekked
/
than
desyre
they
to
go
forthe
amonge
men
to
shewe
them selfe
.
And
there
in
is
the
shyppe
wracke
of
chastite
.
Plutarchus
saythe
/
that
it
is
a
custome
in
Egypte
/
that
women
shulde
weare
no
showes
/
bicause
they
shuld
abyde
at
home
.
Lyke
wyse
if
thou
take
from
women
sylke
/
and
cloth
of
golde
/
and
syluer
/
precious
stones
/
and
gemmes
/
thou
shalte
the
more
easily
kepe
them
at
home
.
Also
he
reherseth
.ij.
sentences
/
the
one
of
Sophocles
the
poet
/
and
the
other
of
Crates
the
philosopher
.
Sophocles
speketh
of
riche
ornamentes
thus
:
That
is
none
ornamene
thou
wretche
/
but
a
shame
and
a
manyfest
shewe
of
thy
foly
.
Crates
saythe
/
that
is
an
ornament
/
whiche
exalteth
:
and
a
woman
is
exalted
with
that
/
whiche
makethe
her
more
honeste
:
But
that
doethe
neyther
golde
/
nor
perle
/
nor
pourple
/
but
suche
thynges
/
as
be
signes
of
grauite
/
sobrenes
&
chastite
.
Democrates
saythe
,
that
the
adoruament
of
a
woman
standeth
in
scarsite
of
speche
and
apparell
:
In
whiche
opinion
Sophocles
is
.
And
amonge
the
Grekes
this
was
a
comon
sayenge
/
and
in
a
maner
of
a
prouerbe
:
The
adornamet
of
a
woman
is
nat
golde
/
but
conditions
.
Also
Aristotell
/
the
moste
wyse
philosopher
/
byddeth
women
vse
lesse
apparell
than
the
lawe
suffereth
:
and
he
byddeth
them
consydre
/
that
neither
the
goodlynes
of
apparell
/
nor
the
excellence
of
beautie
/
nor
th
abundaunce
of
golde
is
of
so
great
estemation
in
a
woman
/
as
is
measurablenes
and
dylygence
to
lyue
well
and
honestly
in
all
thynges
.
And
of
the
same
opinion
be
the
other
wyse
men
of
the
pagans
/
that
a
christen
woman
maye
be
a
shamed
to
folowe
pagans
/
nat
those
sage
and
wyse
men
/
nor
those
vertuous
and
honest
women
/
but
the
errour
of
foles
&
ensample
of
madde
women
:
and
I
confesse
/
that
I
can
nat
tell
what
honest
colour
women
maye
lay
for
theyr
apparell
/
but
only
that
they
may
seme
fayrer
/
and
entise
men
/
whiche
were
a
shame
/
ye
for
gentyles
.
Therfore
thou
bothe
seruest
thy
pride
/
and
settest
the
deuylles
nettes
in
thy
body
/
to
catche
with
all
the
soules
of
them
/
that
beholde
the
:
thou
woman
/
nat
a
Christiane
/
but
the
mynister
of
the
deuyll
/
the
fell
thretnyng
of
our
lorde
displeased
with
the
/
shal
be
pronunced
vpon
the
/
sayeng
by
Esaie
the
prophet
:
Our
lorde
hath
made
balde
the
hedes
of
the
daughters
of
Syon
/
and
in
stede
of
ornament
they
shall
haue
shame
/
and
for
theyr
showes
/
and
slyppers
/
and
cheyns
/
precious
stones
/
pommanders
/
and
glasses
/
&
swete
sauours
/
they
shall
haue
stynke
:
and
for
theyr
gyrdels
/
they
shall
haue
ropes
:
and
for
theyr
crispe
heare
/
they
shall
haue
balde
patis
.
These
wordes
our
lorde
sayd
of
women
.
And
this
holy
martyr
saynt
Cyprian
sayth
:
There
be
some
ryche
women
and
habundant
in
goodis
/
whiche
beare
theyr
treasure
on
them
/
and
say
they
muste
vse
theyr
goodes
.
Fyrste
let
them
knowe
/
that
she
is
ryche
/
that
is
ryche
in
god
:
and
she
is
habundant
of
possessions
/
that
is
habundant
in
Christe
:
and
those
be
good
that
be
spirituall
/
diuine
/
and
heuenlye
/
whiche
shall
abyde
with
vs
in
perpetuall
possession
.
But
&
thou
array
thy
bodye
sumptuously
/
and
go
gayly
forthe
abrode
/
and
entyse
the
eies
of
them
the
beholde
the
/
and
drawe
the
syght
of
yonge
men
after
the
/
and
nourisshe
the
lust
of
concupiscence
/
and
fyre
and
kendle
the
smell
of
synne
/
in
so
moche
that
thoughe
thou
perysshe
nat
thy selfe
/
yet
thou
shalt
cause
other
to
perisshe
/
and
make
thy selfe
as
a
poysoner
&
a
sworde
vnto
them
that
se
the
:
thou
canst
nat
be
excused
as
chaste
in
mynde
:
thyn
euyll
and
vnchaste
rayment
shall
reproue
the
:
neyther
thou
canste
nat
be
counted
amonge
maydens
and
virgins
of
Christe
/
that
so
lyuest
the
men
shall
loue
the
mordinatly
.
Thou
bostest
thy
possessions
and
virginite
:
but
a
virgin
shulde
nat
bost
her
riches
/
seyng
that
holy
scripture
sayth
:
What
hath
pride
auayled
vs
?
Or
what
good
hath
the
bost
of
riches
done
vs
?
All
they
be
passed
as
a
shadowe
.
Thou
sayst
thou
art
ryche
/
and
thynkest
that
thou
must
vse
those
that
god
wold
thou
shuldest
haue
/
vse
them
,
why
nat
?
But
yet
in
goodnes
&
good
wayes
/
vse
them
/
in
suche
thynges
as
god
commaunded
/
and
as
our
lorde
taught
:
Let
them
fele
thy
riches
that
haue
nede
:
let
them
knowe
the
to
be
of
power
:
get
wynnynges
vnto
Christe
of
thy
patrimony
:
fede
god
.
This
saythe
the
martyr
saynt
Cyprian
.
Whiche
thynges
are
a
great
deale
better
for
a
christen
woman
to
knowe
and
do
/
than
that
the
pagans
do
:
and
hit
were
mete
for
them
to
take
hede
vnto
the
philosophers
/
and
nat
to
folowe
the
dedes
of
foles
/
and
apply
vnto
the
fantasies
of
madde
folkes
:
excepte
we
wolde
spende
our
lyfe
madly
and
folishly
.
But
here
some
man
wold
say
:
what
/
woldest
thou
haue
women
to
be
fylthy
and
sluttysshe
?
Nay
verely
/
I
wolde
nat
haue
them
so
:
nor
my
preceptes
be
nat
so
vnclene
:
nor
I
lyke
nat
sluttishnes
.
And
what
maner
a
ones
they
shulde
be
/
saynt
Peter
&
saynt
Paule
.ij.
defenders
of
the
churche
/
teache
in
.ij.
shorte
preceptes
.
Saynt
Peter
saythe
:
Let
nat
the
outward
apparell
of
women
be
decked
with
the
braydynge
of
her
heare
/
nor
with
wrappynge
of
golde
about
hit
/
or
goodly
clothynge
:
but
the
mynde
&
the
conscience
/
that
is
nat
sene
with
eies
/
if
hit
be
pure
and
quiet
/
that
is
a
goodly
thynge
/
and
excellent
afore
god
.
And
saynt
Paule
saythe
:
women
in
theyr
arraye
shulde
apparell
them selfe
with
shamfastnes
&
sobrenes
:
&
nat
with
braydes
of
theyr
heare
/
or
golde
/
or
perles
/
or
precious
clothyng
:
but
as
women
ought
to
do
:
Let
them
shewe
vertue
by
good
workes
.
Whan
the
apostles
saye
these
wordes
/
they
byd
nat
women
be
sluttisshe
&
slubbered
/
nor
foule
with
dirte
and
clowtes
:
but
they
counsayle
them
from
superfluous
rayment
/
and
wyll
them
to
vse
meane
clothynge
/
and
suche
as
is
easy
to
comeby
.
For
mesurablenes
hath
his
clennes
/
and
that
farre
more
pure
than
the
great
excesse
hath
/
as
hit
is
more
easy
to
kepe
a
litle
vessel
than
a
great
meyny
.
Let
her
nat
be
clothed
with
veluet
/
but
with
wollen
:
nor
with
sylke
/
but
lynnen
/
and
that
course
.
Let
nat
her
rayment
shyne
/
ne
let
it
nat
be
sluttisshe
:
neither
let
hit
nat
be
to
be
wondred
on
:
nor
let
hit
nat
be
to
be
lothed
:
as
for
the
wearyng
of
golde
/
or
syluer
/
or
perle
/
or
precious
stones
/
I
se
nat
what
hit
is
good
for
/
sauyng
that
the
vertue
of
some
stones
is
more
sette
by
than
the
shewe
/
as
corall
or
emeraude
:
if
at
lest
waye
those
lytell
thynges
haue
so
moche
vertue
in
them
as
men
say
:
but
nowe
mo
seke
them
for
vanite
/
that
he
may
seme
more
ryche
/
than
for
the
vertue
.
Nor
let
her
nat
peynte
nor
anoynt
her
face
/
but
wasshe
hit
&
make
hit
clene
:
nor
dye
her
heare
/
but
kome
hit
clenly
:
Nor
let
her
nat
suffre
her
heed
to
be
full
of
scurfe
:
Nor
let
her
nat
delite
to
washe
it
in
swete
fauours
:
nor
to
kepe
hit
stynkynge
:
nor
loke
in
a
glasse
to
peynte
her
or
trȳme
her
gayly
by
:
but
to
haue
away
/
if
any
foule
thyng
or
vncomely
be
on
her
heed
/
that
she
coude
nat
els
se
:
and
than
let
her
aray
her selfe
therby
/
lest
any
thyng
be
in
her
face
to
defoule
her
/
beyng
els
chaste
and
sobre
.
Finally
that
whiche
Socrates
bad
his
scholers
/
lette
her
thynke
spoken
vnto
her
to
/
that
they
shuld
loke
them
in
a
glasse
/
and
if
they
were
fayre
/
that
they
shulde
se
lest
the
mynde
were
foule
:
and
if
they
were
foule
/
that
with
the
beautie
of
the
mynde
they
shuld
countrepeyse
the
deformite
of
bodye
.
Moreouer
/
let
an
honeste
mayde
remembre
styll
/
that
beautie
hath
brought
many
of
them
that
haue
hadde
hit
/
in
great
pride
:
and
many
of
them
that
haue
sene
hit
/
in
to
abhominable
synne
.
Wherfore
many
holy
women
haue
labored
to
seme
lesse
fayre
than
they
were
.
As
for
this
nedeth
nat
to
byd
I
suppose
/
that
a
woman
shall
vse
no
mannes
rayment
/
els
let
her
thynke
she
hath
the
mannes
stomake
/
but
take
hede
to
the
wordes
of
our
lorde
/
sayeng
:
A
woman
shal
nat
put
on
mannes
apparell
:
for
so
to
do
is
abhomynable
afore
god
.
but
I
truste
no
woman
wyll
do
hit
/
excepte
she
be
paste
bothe
honeste
and
shame
.
Of
the
lyuyng
alone
of
a
virgin
The
.x.
Chapter
.
HOly
writers
say
that
deathe
gothe
in
to
the
soule
by
the
senses
of
the
body
lyke
wyndowes
:
excepte
a
man
be
wisely
ware
.
Folkes
be
tolled
&
enticed
with
the
pleasures
of
the
worlde
:
where
with
also
the
soule
is
caughte
and
holden
.
Therfore
a
mayde
shulde
go
but
seldome
abrode
:
bycause
she
neyther
hath
any
busynes
forthe
/
and
standethe
euer
in
ieopardye
of
her
chastite
/
the
moste
precious
thynge
that
she
hath
.
And
let
her
wayte
vpon
her
mother
/
nat
only
whan
she
gothe
forthe
/
but
also
at
home
:
Whiche
thynge
theyr
mothers
muste
also
be
charged
with
.
Saynt
Hieronyme
counsayleth
Leta
/
that
whan
she
gothe
to
her
manner
place
in
the
countre
/
she
do
nat
leaue
her
daughter
in
her
house
within
the
cite
:
let
her
nat
canne
tie
maye
to
lyue
without
you
saythe
he
:
and
whan
she
is
alone
/
let
her
feare
▪
Whiche
sayeng
I
wolde
haue
thus
vnderstanden
/
that
the
mother
shulde
take
her
daughter
awaye
with
her
/
if
she
tary
any
whyles
.
For
els
it
is
no
nede
to
take
her
daughter
with
her
/
as
ofte
as
she
goth
forthe
:
and
specially
if
she
go
to
any
feastis
/
or
maryages
/
or
metynge
of
men
/
or
any
other
lyke
place
/
that
she
muste
go
to
/
or
to
fulfyll
her
husbandes
pleasure
:
Where
hit
is
nat
mete
for
the
daughter
to
go
:
and
let
there
be
at
home
some
good
woman
keper
of
her
chastite
.
For
there
is
no
greatter
myschiefe
than
that
that
is
bredde
at
home
/
nor
more
ieoperdous
.
Howe
shalte
thou
auoyde
that
/
excepte
thou
eschewe
hit
vtterly
?
What
auaileth
it
to
saue
the
wod
from
all
harme
/
whan
there
is
a
worme
with
in
/
that
eateth
hit
?
I
knowe
a
very
good
woman
/
whiche
was
made
the
ouersear
of
maydes
/
that
wolde
nat
correcte
/
and
take
away
her
sonnes
/
whan
they
playde
some
what
wantonlye
with
wenches
/
bycause
she
loued
them
some
what
tenderly
/
nor
kepe
from
harmynge
of
theyr
chastite
.
Wherfore
hit
is
to
be
taken
hede
of
:
that
the
woman
/
whom
the
mayde
is
put
in
trust
to
/
haue
no
wanton
sonnes
/
nor
bredren
:
whom
she
dare
nat
be
agaynst
.
Let
her
nat
be
onely
chaste
/
but
also
in
countenance
&
grauite
/
both
of
wysedome
/
maners
/
and
speche
/
worthye
to
be
had
in
reuerence
:
Whose
eies
&
loke
they
wyl
be
aferde
of
&
nat
only
their
speche
:
ye
&
though
they
be
her
elder
bretherne
/
that
she
feare
nothyng
in
doyng
her
duety
of
watche
&
kepyng
:
So
that
she
make
all
thynge
belongynge
vnto
her
chastite
/
safe
with
her
presence
:
and
suche
as
wolde
tolle
them
vnto
wantonnes
and
vice
/
with
her
exsample
is
for
to
be
dryuen
far
away
.
But
she
that
wyll
be
hyred
of
a
louer
to
prouoke
to
moue
with
speche
and
wordes
/
lacketh
the
name
of
a
reasonable
creature
:
For
that
is
a
deuyllysshe
thynge
:
Whiche
a
mayde
shal
flee
fro
/
lyke
as
she
wolde
from
an
edder
or
a
serpent
:
whiche
all
folkes
shulde
dryue
out
of
the
countre
/
as
a
commen
distruction
of
them
all
.
Hit
can
nat
be
tolde
/
howe
moche
myschiefe
suche
women
be
cause
of
.
Therfore
let
nat
a
mayde
ones
abyde
the
syght
of
suche
women
:
For
they
be
verye
cocatryces
:
and
inspire
poyson
with
theyr
loke
/
and
slee
with
the
only
beholdyng
.
Nor
let
any
man
thynke
that
I
speake
this
as
a
similitude
beyonde
the
veray
trouthe
:
For
some
be
so
craftye
/
that
they
can
catche
one
with
a
loke
/
without
wordes
:
and
some
vse
inchauntementes
and
charmes
:
Where
of
there
be
manye
examples
.
Also
with
the
only
loke
and
salutyng
/
this
serpent
casteth
a
blotte
on
the
yonge
woman
/
vnto
whom
she
speketh
and
loketh
/
namely
there
as
suche
a
woman
is
knowen
:
besyde
the
shame
that
she
causeth
in
that
house
/
that
she
resorteth
vnto
.
Therfore
let
the
maide
fire
vnto
her
mother
/
as
vnto
a
sainctuary
/
and
schewe
vnto
her
/
what
that
vngratious
body
wolde
haue
done
:
orels
so
auoyde
&
kepe
her selfe
from
her
/
that
they
that
se
it
/
maye
perceyue
by
her
chere
/
that
she
feareth
the
myscheuousnes
of
that
woman
:
and
so
she
shall
do
her selfe
good
/
with
the
dede
/
&
other
with
her
example
:
whan
she
sheweth
other
maydes
/
what
they
ought
to
feare
in
that
woman
.
Hit
were
good
for
the
common
welth
/
that
inquisition
were
made
of
olde
poore
women
/
that
the
ruler
of
the
cite
myght
knowe
howe
they
gette
theyr
lyuynge
.
Also
of
the
seruauntes
saynt
Hieronyme
sayth
/
I
wolde
she
shulde
loue
none
of
her
maydes
more
than
an
other
/
in
whose
eare
she
shulde
vse
to
rowne
and
tytle
often
.
What
so
euer
she
say
the
to
one
/
let
all
here
hit
:
Let
her
be
content
with
a
mayde
nat
pyked
/
and
fayre
/
and
wanton
/
that
can
synge
a
balade
with
clere
voyce
:
but
sad
/
pale
/
and
vntrymmed
.
Also
he
sayth
vnto
Demetrias
:
Se
that
none
of
her
felowes
do
her
harme
/
either
with
nyce
rayment
/
or
wanton
wordes
.
Haue
nought
to
do
with
suche
women
/
that
haue
pleasure
to
be
sene
/
and
loued
/
and
make
theyr
boste
/
that
they
haue
suche
a
fayre
louer
/
or
ryche
/
or
noble
:
and
beareth
about
letters
sente
from
hym
/
&
other
whyle
sheweth
them
vnto
their
companions
/
or
telle
his
dedes
/
or
reherse
his
wordes
:
this
he
dyd
/
this
he
sayd
to
me
:
thus
he
commeth
to
me
/
thus
he
preysed
me
:
auoyde
them
awaye
/
be
they
neuer
so
nere
neighbours
/
be
they
neuer
so
ryche
/
be
they
frendes
/
kyns
folkes
/
alyans
/
yea
though
they
be
thy
systers
/
refuse
them
:
For
they
be
bytten
of
the
woode
dogge
the
deuyll
:
and
be
fallen
woode
theyr selfe
:
Wherin
there
is
no
name
so
dere
/
that
shulde
or
ought
to
bryng
a
mayde
to
theyr
company
/
but
rather
the
mother
shulde
kylle
the
chylde
/
and
the
syster
the
brother
/
&
the
brother
the
syster
/
and
syster
the
sister
/
&
brother
the
brother
.
Therfore
the
mayde
that
wyll
do
by
my
counsaile
shal
passe
the
tyme
with
chosen
virgins
/
lyke
her selfe
:
and
in
good
&
honest
pastimes
/
and
other
whyles
with
holy
redynge
or
communycation
/
of
suche
thynges
/
as
she
hath
redde
:
but
let
her
talke
nothyng
of
daunsynge
/
or
feastyng
/
or
pleasures
/
leste
her
companions
be
moued
with
som
false
colour
of
delite
:
nor
let
no
man
be
by
.
And
whan
she
is
lefte
of
her
felowes
in
her
chambre
alone
/
let
her
nat
be
vtterly
idell
:
for
it
is
ieoperdous
to
be
idel
/
specially
beyng
alone
:
nor
I
wold
she
shuld
suffre
her
mynde
to
muse
/
though
hit
be
neuer
so
good
and
holy
at
the
begynnynge
:
the
mynde
of
a
woman
is
vnstable
/
and
abydeth
nat
longe
in
one
place
/
hit
falleth
from
the
good
vnto
the
bad
without
any
labour
.
And
Syrus
the
poet
semeth
nat
all
without
a
cause
to
haue
sayd
/
a
woman
that
thinketh
alone
thinketh
euyl
.
Nor
Mary
Magdalene
/
whiche
sate
at
the
fote
of
our
lorde
and
herde
his
worde
/
dyd
nat
only
vse
the
contemplation
of
heuenly
thynges
/
but
she
dyd
that
whether
she
redde
/
or
herde
/
or
prayde
.
And
so
shall
by
myne
aduyse
/
nat
onely
a
mayde
but
also
any
woman
.
For
in
many
places
of
this
boke
we
gyue
preceptes
for
all
women
in
generall
.
Therfore
on
the
holy
day
let
her
either
rede
/
or
pray
/
whan
she
is
alone
:
and
on
the
workynge
dayes
lyke
wyse
/
orels
let
her
worke
.
And
hit
is
no
doute
/
but
the
angell
founde
Mary
doynge
some
suche
thynge
/
whiche
was
afcayde
/
whan
she
sawe
a
mannes
face
/
where
she
was
nat
wonte
.
Therfore
she
is
called
in
Ebrewe
alma
that
is
as
ye
wold
say
/
a
virgin
closed
in
.
And
this
is
she
that
Esaie
the
prophet
speaketh
of
in
these
wordes
:
Beholde
a
virgin
closed
vp
shall
conceyue
and
beare
god
and
man
.
And
only
that
mayde
conceyueth
Christ
/
whom
fewe
knowe
/
but
only
Christ
.
Therfore
shall
the
mayde
let
no
man
into
the
house
at
home
/
but
whom
her
father
by
speciall
wordes
commanndeth
to
be
let
in
:
and
in
processe
of
tyme
she
shal
begynne
to
helpe
to
ease
her
mother
of
her
laboure
in
the
house
.
Whom
&
her
father
to
gether
/
she
shall
haue
moste
dere
of
all
thynges
nexte
god
.
And
if
they
commande
theyr
doughter
to
go
in
hande
with
wolle
or
flaxe
/
or
any
handy
worke
/
she
shall
nat
only
execute
theyr
commaundment
/
without
grutchynge
/
but
also
gladly
/
and
with
mery
chere
/
&
that
the
more
dilygently
and
featly
/
if
the
father
&
mother
gette
any
parte
of
their
lyuyng
thereby
:
and
than
shall
she
thynke
her selfe
happy
:
and
thynke
that
she
rewardeth
them
/
that
she
shulde
of
duete
/
and
to
norisshe
them
agayne
/
that
haue
norished
her
.
Whan
a
mayde
may
for
house
holde
busynes
be
alone
/
and
pray
/
fyrste
let
her
gyue
her selfe
holly
to
god
/
let
her
worship
Christ
and
his
mother
/
&
aske
perdone
and
peace
of
them
/
and
than
consydre
her selfe
to
be
a
christen
virgin
/
Christis
spouse
/
and
the
folower
of
Mary
:
and
that
the
virginite
of
the
body
is
nought
worthe
/
excepte
the
mynde
be
pure
with
all
/
and
if
that
be
/
nothynge
to
be
more
clene
nothynge
more
pleasant
to
god
:
and
her selfe
to
be
the
folower
of
the
moste
holy
mother
of
our
lorde
/
and
fyrste
of
all
let
her
countrefete
her
excellent
vertue
/
that
sobrenes
and
humilite
of
mynde
/
whiche
was
so
great
/
that
whan
she
had
all
thynges
most
goodlye
and
excellent
/
yet
was
she
neuer
the
more
high
mynded
/
or
proude
:
the
most
noble
mayde
that
had
of
her
lignage
.xiiij.
kynges
:
and
so
many
dukes
of
Israel
commyn
of
suche
a
noble
kyn
&
ryche
/
also
her selfe
made
ryche
of
the
wyse
men
/
her selfe
moste
fayre
/
moste
wyse
/
and
well
lerned
/
&
yet
for
all
that
/
howe
euen
a
mynde
dyd
she
beare
/
howe
humble
opinion
she
had
of
her selfe
/
also
knowyng
of
the
heuenlye
byrthe
/
beynge
mother
of
suche
a
sonne
:
yet
disdayned
she
nat
to
haue
a
carpenter
to
her
husbande
/
and
to
do
hym
seruyse
/
and
to
go
se
her
kyns
woman
/
&
to
be
with
her
at
her
laboryng
/
and
serue
her
:
she
dyd
set
no
more
by
her selfe
/
than
by
any
other
:
nor
disdayned
none
other
/
in
comparison
to
her selfe
/
neither
for
her
kyn
/
nor
beaute
/
nor
witte
/
nor
dignite
:
but
she
thought
her selfe
worse
than
any
other
/
whan
she
was
in
dede
better
than
angels
/
whose
quene
she
was
ordeyned
to
be
.
Wherfore
I
holde
nat
with
hit
/
that
our
ladye
shuld
be
paynted
so
in
sylkes
and
golden
garmentes
/
and
decked
with
gemmes
and
perles
/
as
thoughe
she
had
had
any
delite
in
suche
thynge
/
whan
she
was
in
erth
here
:
but
nothyng
lesse
represemeth
her
/
&
I
had
leauer
she
shulde
be
purtured
in
a
symple
aray
/
and
suche
as
she
vsed
in
dede
/
that
we
myght
haue
afore
our
eies
that
humilite
of
her
mynde
more
playnly
/
that
it
mought
be
an
ensample
to
teache
ryche
men
/
and
to
comforte
the
poure
:
and
that
the
poure
mennes
stomackes
may
increase
/
and
that
ryche
decrease
/
&
both
their
stomackes
be
brought
to
a
reasonable
meane
/
that
neither
the
riche
men
despeyre
/
nor
the
poure
be
ouer
bolde
to
truste
ouer
moche
.
Therfore
by
my
counsaile
the
mayde
shall
folowe
her
example
/
nat
with
a
faynyng
&
a
dissemblyng
mynde
/
but
true
and
stedfaste
/
leste
there
be
a
worse
vice
lyeng
vnder
a
colour
of
vertue
/
as
hit
were
a
poyson
vnder
an
holsome
thynge
/
or
a
sore
vnder
an
holle
skynne
.
Let
women
vse
no
faynyng
/
nor
clokyng
/
to
seme
good
with
all
:
nor
let
them
nat
thynke
/
that
they
can
cloke
/
orels
chaunge
the
nature
of
thynges
:
the
countrefete
is
nat
lyke
the
very
thynge
/
the
couered
&
shadowed
is
feble
&
vnsure
/
and
shal
be
at
laste
open
and
knowen
.
Therfore
let
a
yonge
woman
be
in
dede
/
as
she
sheweth
demure
/
humble
/
sobre
/
shamfast
/
chaste
/
honest
/
and
vertuous
/
bothe
let
her
seme
so
/
and
be
so
:
and
let
her
pray
vnto
the
holy
virgin
/
whom
she
shal
truly
represent
with
her
lyuyng
/
and
be
therfore
the
more
pleasant
vnto
her
/
&
also
vnto
Christ
/
that
shal
aknowlege
her
his
spouse
:
let
her
pray
fyrste
for
her selfe
/
that
she
may
be
increased
in
vertue
/
&
purpose
of
her
holy
chastite
/
and
other
vertues
:
secondly
for
her
father
and
mother
/
bretherne
/
systerne
/
and
kyns
folkes
/
and
other
/
for
whom
her
duety
is
to
praye
:
for
her
prayer
shal
be
moste
acceptable
vnto
god
/
&
most
effectuous
to
optayne
/
bicause
hit
commeth
of
a
pure
and
a
holy
mynde
/
and
moste
christiane
.
I
wolde
she
shulde
either
vnderstande
what
she
prayeth
/
orels
speake
in
that
langage
/
that
she
doth
vnderstande
:
or
what
so
euer
she
prayeth
in
latyn
/
let
her
get
hit
declared
vnto
her
in
her
owne
tonge
before
of
some
body
:
Nor
let
her
nat
wene
/
the
prayer
standeth
in
the
murmuryng
&
waggyng
of
the
lyppes
/
but
in
the
harte
and
mynde
/
whan
she
lyfteth
vp
her
mynde
from
these
vile
thynges
in
erthe
vnto
heuenly
and
dyuyne
thynges
.
And
where
we
be
commanded
in
the
masse
/
where
it
is
sayde
/
Sursum
corda
/
that
is
as
moche
to
saye
/
as
vp
our
hartes
:
we
answere
/
Habemus
ad
dominum
/
that
is
to
saye
/
we
have
vnto
our
lorde
:
In
whiche
answere
full
many
lye
/
that
whan
they
saye
so
/
thynke
in
dede
vpon
some
worldly
busynes
.
But
Christe
sayth
/
that
true
worshyppers
be
these
/
that
worshyp
the
father
in
spirite
:
and
that
this
worshyppynge
is
moost
pleasant
vnto
hym
/
and
this
prayer
mooste
acceptable
.
Therfore
let
her
se
/
that
her
thought
and
mynde
dyscorde
nat
from
her
wordes
:
let
her
speke
the
same
within
/
that
she
speketh
without
/
ye
and
holde
her
tonge
outwardly
and
she
wyll
/
or
talke
of
other
matters
/
so
that
she
crye
vnto
god
inwardly
/
and
saye
with
the
spouse
:
I
slepe
/
and
my
harte
waketh
.
Of
the
vertues
of
a
woman
and
examples
that
she
shulde
folowe
.
The
.xi.
chap.
A
woman
shall
lerne
the
vertues
of
her
kynde
all
together
out
of
bokes
/
whiche
she
shall
either
rede
her selfe
or
elles
here
redde
.
And
hit
becommeth
euery
woman
to
be
indowed
with
all
kynde
of
vertue
/
but
some
be
necessary
for
her
:
as
all
vice
is
shamfull
and
some
abhominable
and
cursed
/
and
some
vertuous
be
for
wyues
/
some
for
wydowes
/
some
for
religious
women
:
but
I
wyll
speake
,
of
suche
as
belonge
vnto
the
holle
kynde
of
women
.
Fyrste
let
her
vnderstande
that
chastyte
is
the
principall
vertue
of
a
woman
/
and
coūtrepeyseth
with
all
the
reste
:
if
she
haue
that
/
no
man
wyll
loke
for
any
other
:
&
if
she
lacke
that
/
no
man
wyll
regarde
other
.
And
as
the
stoicke
philosophers
reken
/
that
all
goodnes
standeth
in
wysedome
/
and
all
yll
in
folye
/
in
so
moche
that
they
sayde
/
onely
the
myse
man
to
be
ryche
/
fre
/
a
kynge
/
a
cytesyn
/
fayre
/
bolde
/
and
blessed
:
and
a
fole
poure
/
a
thrall
/
an
outlawe
/
a
stranger
/
foule
/
a
cowherde
/
&
wretched
:
lyke
wyse
it
is
to
be
iudged
of
chastite
in
women
/
that
she
that
is
chaste
is
fayre
/
well
fauored
/
ryche
/
frutfull
/
noble
/
and
all
best
thynges
that
can
be
named
:
&
contrary
/
she
that
is
vnchaste
is
a
see
and
treasure
of
all
ylnes
:
nowe
shamfastnes
and
sobrenes
be
the
inseparable
companyons
of
chastite
/
in
so
moche
that
she
cannat
be
chast
that
is
nat
ashamed
:
for
that
is
as
a
couer
and
a
vaylle
of
her
face
.
For
whan
nature
had
ordeyned
/
that
our
faces
shulde
be
open
and
bare
of
clothes
/
she
gaue
it
the
vaylle
of
shamfastnes
/
where
with
hit
shulde
be
couered
/
and
that
for
a
great
commendation
/
that
who
so
dyd
loke
vpon
hit
/
shulde
vnderstande
some
great
vertue
to
be
vnder
that
couer
:
nor
no
man
shulde
se
hit
couered
with
that
vaylle
/
but
he
shulde
loue
hit
:
nor
none
se
hit
naked
of
that
/
but
he
shulde
hate
hit
.
Our
lorde
curseth
an
vnchaste
woman
/
sayeng
:
Thou
haste
the
face
of
an
harlotte
/
thou
art
past
shame
.
Of
shamfastnes
cometh
demurenes
and
mesurablenes
:
that
whether
she
thynke
ought
/
or
say
/
or
do
/
nothyng
shal
be
outragious
/
neither
in
passions
of
mynde
/
nor
wordes
/
nor
dedes
/
nor
presumptuous
/
nor
nyce
/
wanton
/
pierte
/
nor
bostyng
/
nor
ambitious
:
and
as
for
honours
she
wyll
neither
thynke
her selfe
worthye
/
nor
desire
them
/
but
rather
flee
them
:
&
if
they
chance
vnto
her
/
she
wyll
be
ashamed
of
them
/
as
of
a
thynge
nat
deserued
/
nor
be
for
nothing
hygh
mynded
/
neither
for
beautie
/
nor
proprenes
/
nor
kynred
/
nor
ryches
/
beynge
sure
that
they
shal
sone
perisshe
/
&
that
pride
shal
haue
euer
lastyng
payne
.
Nowe
sobrenes
kepeth
continence
lyke
as
dronkenes
&
excesse
driueth
hit
out
.
Euery
man
wotteth
what
foloweth
surfet
.
And
vnto
sobrenes
is
ioyned
measurable
&
sklender
dyet
/
whiche
thinges
be
in
householdyng
the
womans
party
/
as
Plato
&
Aristotle
say
full
well
.
The
man
getteth
/
the
woman
saueth
and
kepeth
.
Therfore
he
hath
stomake
gyuen
hym
to
gether
lustily
/
&
she
hath
hit
taken
from
her
/
that
she
may
warely
kepe
.
And
of
this
sobrenes
of
body
/
commeth
sobrenes
of
minde
:
nor
the
fantasies
of
the
mynde
shall
as
they
were
dronke
trouble
and
disease
the
quietnes
of
vertue
/
but
the
she
maye
both
thynke
well
and
do
well
.
Let
her
applye
her selfe
to
vertue
/
and
be
contente
with
a
lyttell
/
and
take
in
worth
that
she
hath
/
nor
seke
for
other
/
that
she
hath
nat
/
nor
for
other
folkes
/
where
of
ryseth
enuye
/
hate
/
or
curiosite
of
other
folkes
matters
.
The
deuotion
of
holy
thynges
moste
agreeth
for
women
.
Therfore
hit
is
a
farre
worse
syghte
of
a
woman
/
that
aborreth
deuotion
:
she
muste
haue
moche
stryfe
with
enuye
/
whiche
is
both
a
folisshe
vice
and
shamfull
in
women
/
and
yet
I
wotte
nat
howe
it
assauteth
them
the
most
sore
:
but
she
that
is
of
good
behauoure
/
and
hath
inoughe
to
serue
her
with
/
shall
haue
no
cause
to
enuye
other
/
nor
to
be
curious
in
an
other
bodis
house
:
and
she
that
is
shamfaste
/
sobre
and
reasonable
of
mynde
/
shall
neyther
be
ragious
angre
/
nor
falle
to
raylynge
/
crueltie
/
or
bestlynes
.
For
whan
hit
is
naturall
for
women
to
be
kynde
and
gentyll
/
bicause
they
be
feble
/
and
nede
the
ayde
of
other
/
who
can
be
content
with
out
ragious
ire
and
cruelte
in
a
woman
:
in
so
moche
that
she
wolde
spill
that
she
can
nat
saue
/
if
nede
were
/
and
to
kepe
her
vengeable
mynde
vnto
tyme
and
occasion
of
reuengeance
.
Suche
a
woman
were
worthye
to
haue
so
moche
payne
/
that
she
shulde
be
euen
oppressed
&
brused
with
noumbre
and
weyght
of
hit
/
and
graunte
her selfe
ouer
commen
/
and
leaue
her
mynde
of
angre
/
vengeance
/
and
other
madnes
.
For
a
folishe
woman
stryueth
euen
with
wylde
beast
is
in
angre
and
enuy
/
bycause
theyr
tender
and
lyght
myndes
thynke
euery
offence
paynful
and
intollerable
/
and
worthy
to
be
greuously
punysshed
:
and
smalle
and
lyght
maters
seme
great
&
greuous
vnto
foly
she
folkes
.
Therfore
except
a
woman
either
eschewe
by
crafte
/
or
ouer
come
by
power
suche
felle
enemyes
/
hit
is
icoperdye
/
leste
she
be
distroyed
/
and
haue
euerlastynge
payne
/
bothe
in
this
lyfe
/
and
in
an
other
.
Nowe
I
suppose
it
be
shewed
playnly
inough
/
that
chastite
is
as
the
quene
of
veriues
in
a
woman
/
and
that
.ij.
inseparable
companyons
euer
folowe
hit
/
and
that
of
shamefastnes
commeth
sobrenes
/
of
whiche
.ij.
commeth
all
the
other
forte
of
vertues
longyng
vnto
women
,
demurenes
/
measure
/
frugalite
/
scarsite
/
diligence
in
house
/
cure
of
deuotion
/
mekenes
/
whiche
vertues
I
shall
declare
all
largely
in
an
other
place
:
and
she
shall
fynde
them
all
more
habundantly
intreated
/
of
holy
and
wyse
menne
.
Beholde
the
image
of
honestie
drawen
in
picture
/
whiche
is
so
goodly
&
so
excellent
of
beautie
/
that
if
hit
coulde
be
sene
with
oure
corporalle
eies
/
as
Plato
sayth
in
the
boke
called
pbedo
/
hit
wolde
take
folkes
wonderously
with
the
loue
of
it selfe
.
Nor
no
beautie
dothe
so
enamour
our
eies
/
and
taketh
and
holdeth
/
as
honestie
shulde
bothe
take
and
lede
with
her
/
if
she
were
opened
and
shewedde
vnto
vs
.
Also
the
maide
shall
gether
by
heryng
and
redyng
holy
examples
of
virgins
/
whiche
she
may
folowe
/
whom
she
maye
desire
and
labour
to
be
lyke
/
and
specially
/
as
I
haue
sayd
/
the
mooste
excellent
and
flower
of
virginite
our
lady
/
the
mother
of
Christe
/
god
and
man
:
whose
lyfe
/
nat
onely
maydes
haue
for
an
example
to
forme
&
fashen
themselfe
after
/
but
also
wyues
and
wydowes
:
for
she
hath
ben
all
thynge
vnto
all
folkes
to
prouoke
all
and
brynge
them
vnto
the
example
of
her
chastite
:
vnto
virgins
the
moste
demure
virgin
:
vnto
wyues
/
the
moste
chast
wyfe
:
and
vnto
wydowes
/
the
most
deuout
wydowe
:
She
was
the
fyrst
that
toke
this
strange
way
of
virginite
with
a
bolde
stomacke
and
holy
pourpose
:
she
was
the
fyrst
that
lyued
aboue
the
worldly
custome
in
maryage
an
angelles
lyfe
/
without
carnall
vse
:
in
so
moche
that
she
toke
her
a
keper
of
her
chastite
/
rather
than
an
husbande
:
whiche
bycause
they
were
wonders
/
therfore
brought
she
forth
a
sonne
more
woderfully
/
that
nature
wondred
on
.
And
whan
she
was
wydowe
/
bycause
she
lyued
all
in
spirite
/
she
lyfte
vp
her selfe
aboue
the
nature
of
the
body
/
yet
lyuynge
in
the
bodye
/
hauynge
in
god
a
sonne
moost
obedient
/
and
moste
chaste
spouse
/
and
most
cheryshynge
father
/
that
bycause
she
forsoke
all
thyng
for
god
/
she
myght
fynde
all
thynge
in
god
.
But
what
do
I
holye
virgine
?
What
do
I
enterpryse
?
to
speke
of
thyn
infinite
preyse
?
Nay
nay
/
that
is
nat
for
my
dull
witte
/
and
rudenes
of
langage
/
or
this
lytle
roume
/
we
hadde
nede
of
great
tyme
&
leysure
ther
vnto
/
and
prompte
eloquence
/
and
wytte
and
counnyng
most
excellent
.
But
you
virgins
folowe
her
/
as
many
as
wyll
kepe
your
virginite
saffe
and
holle
:
Folowe
her
wyues
/
as
many
as
care
for
the
pleasyng
of
your
husbandes
/
and
lyste
perfourme
/
that
ye
haue
sworne
:
you
wydowes
beholde
her
/
in
whom
you
shall
haue
bothe
frutefull
consolation
of
the
losse
of
your
husbande
/
and
counsayle
of
kepynge
your
children
/
and
example
of
leadyng
the
residue
of
your
lyfe
.
There
hath
folowed
this
virgins
ordre
mighty
great
companyes
of
our
thousandes
/
as
the
psalmyst
sayd
:
There
shal
be
virgins
brought
vnto
the
kynge
after
her
/
whose
actes
shall
profette
nat
onely
them
that
arre
nowe
/
but
also
all
that
shall
come
hereafter
in
example
.
And
histories
do
tell
of
pagane
virgins
/
that
were
famous
only
by
chastite
:
Of
whom
saint
Hieronyme
writyng
agaynst
Iouinian
/
grutched
nat
to
reherse
a
great
nombre
out
of
the
histories
of
the
grekes
/
bicause
he
sawe
that
in
this
maner
of
matters
folkes
wyll
be
moued
moche
with
examples
.
For
hit
semeth
nat
veraye
harde
/
to
do
that
some
tyme
hath
be
done
.
And
he
reciteth
many
/
that
had
leauer
lose
their
lyues
than
their
virginite
.
Nor
I
wyll
nat
do
suche
a
displeasure
vnto
that
mooste
auncient
and
holy
man
/
as
either
to
passe
as
superfluous
that
he
hath
tolde
/
or
to
reherse
hit
vnder
other
maner
/
but
by
&
by
wryte
here
as
he
hath
put
in
his
boke
.
So
than
saith
he
in
this
wyse
/
the
thyrty
tyrannes
in
Athens
/
whan
they
had
slayne
Phedon
at
a
banket
/
they
commanded
his
doughters
yong
maydes
/
to
be
brought
vnto
them
/
and
to
be
strypped
naked
lyke
harlottes
/
&
to
playe
on
the
flore
blody
of
theyr
fathers
blode
/
with
vncomly
and
wanton
gestures
:
whiche
for
a
whyle
dissemblynge
the
countenaunce
of
theyr
sorowe
/
after
that
they
sawe
the
folkes
merye
with
drynke
/
they
wente
forth
/
as
it
were
to
do
their
naturall
necessite
/
and
enbrasyng
one
another
/
caste
downe
them selfe
into
a
welle
/
that
they
myghte
saue
their
virginite
.
In
other
/
doughter
vnto
De
motio
the
price
of
the
Ariopagites
/
whan
she
herde
that
her
spouse
Leostheues
was
slayne
/
whiche
had
been
the
cause
of
Lamyāce
warre
/
slewe
her selfe
/
affyrmyng
that
though
her
bodye
was
yet
vntouched
of
any
man
/
neuer
the
lesse
if
she
were
maried
vnto
any
after
/
she
shulde
haue
as
hit
were
a
seconde
husbande
/
bycause
in
mynde
she
was
maryed
vnto
the
fyrste
.
The
Spartanes
/
and
the
Messenyanes
had
frendeshyp
and
confederation
to
gether
longe
tyme
/
in
so
moche
that
they
vsed
to
sende
either
vnto
other
virgins
to
do
certayne
sacrifyce
:
So
on
a
season
/
Whan
the
Spartanes
had
sente
fyfty
virgins
/
and
the
Messenyanes
wold
haue
deuouted
them
/
of
all
that
great
noumbre
was
nat
one
founde
/
that
wolde
consente
to
that
abhomynable
dede
/
but
al
died
gladly
for
their
chastite
.
Wherfore
many
a
daye
there
was
great
warre
betwene
them
/
and
in
longe
space
Marmertia
/
one
of
their
cytyes
was
destroyed
.
Aristoclides
the
tyranne
of
Orchomene
loued
a
mayde
of
the
cite
of
Stymphalis
/
whiche
whan
her
father
was
kylled
/
fled
vnto
the
temple
of
Diane
/
&c
enbraced
the
image
/
nor
coude
nat
be
drawen
from
thens
agayne
/
but
was
slayne
in
the
same
place
:
For
whom
al
the
lande
of
Arcady
was
so
sore
moued
/
that
they
made
open
warre
to
reuenge
that
maydes
dethe
.
Aristomenes
of
Messene
/
a
good
&
a
iuste
man
/
whan
he
had
conquered
the
Lacedemonians
/
&
on
a
tyme
as
they
kepte
a
festyuyte
in
the
nyghte
/
whiche
they
called
Hiacinthina
/
toke
away
.xv.
maydens
that
were
playenge
in
company
there
/
and
went
all
nyght
a
pace
fleyng
out
of
the
countre
with
them
:
and
whan
some
of
his
men
wolde
haue
deuoured
them
/
he
charged
them
/
as
wel
as
he
coude
/
that
they
shuld
nat
do
so
:
and
at
the
last
some
that
wolde
nat
obey
he
put
to
dethe
/
to
feare
the
reste
with
all
.
After
/
whan
these
maydes
were
redemed
agayne
by
their
frendes
/
and
they
sawe
this
Aristomenes
sewed
for
the
deth
of
a
man
/
they
wolde
neuer
go
home
/
but
lay
ꝓstrate
at
the
fete
of
the
iuges
vntil
they
se
him
quitte
/
that
was
defender
of
theyr
chastite
.
Howe
shulde
we
sufficiēly
preyse
the
doughters
of
Scedasus
of
Leuctres
/
a
towne
of
the
countre
of
Beoce
/
whiche
their
father
being
from
home
/
as
we
rede
/
had
receyued
.ij
yonge
men
by
the
way
of
hospytalite
/
and
they
dronke
with
ouer
moche
wyne
/
in
the
nyght
rauyshed
the
maydes
/
whiche
whan
they
had
lost
theyr
virginite
/
wolde
lyue
no
longer
/
but
kyld
one
an
other
:
Also
the
maydes
of
Locrean
be
worthy
to
be
spoken
of
/
that
had
a
custome
in
their
countres
/
to
be
sende
yerely
vnto
Ilium
:
whiche
custome
had
contynued
a
thousande
yere
/
nor
yet
was
there
neuer
herde
tell
/
that
any
had
any
report
&
name
of
disteynynge
theyr
virginite
.
Who
can
let
passe
vnspoken
of
the
.vij.
maydens
of
Milesye
/
whiche
whan
the
frenche
men
distroyed
all
about
theyr
countre
/
kylled
them selfe
/
leste
they
shulde
be
compelled
to
any
villany
/
leauyng
an
example
vnto
all
virgins
/
that
vnto
an
honeste
mynde
the
chaste
purenes
of
bodye
oughte
to
be
more
regarded
than
the
lyfe
.
Nycanor
after
he
had
conquered
Thebes
the
cite
/
was
taken
in
the
loue
of
a
mayde
/
that
he
had
taken
prisoner
/
and
wolde
haue
maryed
her
/
whiche
thyng
might
haue
pleased
a
poure
prysoner
/
but
she
sette
more
by
her
virginite
/
than
by
his
kyngdome
/
and
there
kylled
her selfe
/
whiche
thyng
he
made
great
sorowe
fore
/
holdyng
the
deade
body
in
his
armes
.
Greke
writers
tell
of
an
other
mayde
of
Thebes
/
that
whan
her
enemy
a
Macedon
had
deflowred
her
/
a
whyle
she
dissembled
her
angre
/
and
after
founde
the
corrupter
of
her
virginite
slepyng
/
whom
she
slewe
/
and
after
that
her selfe
/
for
ioye
that
she
had
auenged
her selfe
of
that
abhomynable
vilanye
:
nor
she
wolde
lyue
no
longer
/
than
she
had
her
virginite
:
nor
dye
/
tyll
she
had
auenged
her
chastite
.
All
this
sayth
saynt
Hieronyme
.
Therfore
christen
women
maye
be
ashamed
/
if
any
shame
were
in
them
/
that
do
nat
kepe
theyr
chastite
truly
:
lyuyng
vnder
the
moste
chaste
Christe
/
sonne
of
the
mooste
chaste
mother
/
and
in
the
most
chast
churche
/
and
faythe
/
seynge
that
pagans
/
worshippers
of
fylthye
Iuppiter
/
&
baudy
Venus
/
haue
set
more
by
their
chastite
/
than
all
other
thynges
.
Where
to
shulde
I
recyte
here
the
examples
of
holy
virgins
/
to
moue
them
with
/
that
be
nat
ashamed
/
that
chaste
pagans
shulde
be
ones
named
?
Whom
shulde
I
specially
shewe
them
to
folowe
example
of
amonge
so
many
thousandes
/
Tecla
/
or
Hagnes
/
Catharine
/
Lucia
/
or
Cecile
/
Agatha
/
Barbara
/
or
Margarita
/
or
Dorothe
/
or
rather
the
holle
flocke
of
the
.xj.
thousande
virgins
/
whiche
all
hadde
leauer
dye
/
than
they
ennemyes
shulde
do
theyr
coursed
pleasure
with
them
?
Thou
shalte
skarse
fynde
.ij.
men
that
shall
so
stedfastly
agre
in
that
holy
purpose
:
wherin
.xj.
thousande
render
virgins
were
to
faste
and
stable
.
There
were
infynyte
in
nombre
/
that
had
leauer
be
kylled
/
heded
/
strangled
/
drowned
/
or
haue
theyr
throtis
cutte
/
than
lose
their
chastite
,
whiche
whan
they
wold
nat
ste
them selfe
/
yet
they
sought
crafte
to
come
by
their
deth
/
whan
they
were
in
ieoperdye
of
their
chastite
/
as
Brasilla
/
a
noble
maide
/
borne
in
Dirchache
/
a
cite
of
Italy
/
which
whan
she
saws
her
ennemye
come
to
be
rafte
her
of
her
virginite
/
promysed
vnto
hym
/
that
if
he
wolde
do
her
no
vil
lany
/
she
wolde
gyue
hym
an
herbe
/
where
of
if
he
were
anoynted
with
the
iuse
/
no
wepen
shulde
perce
hym
:
the
man
of
warre
was
content
with
the
offre
:
So
she
went
in
to
the
nexte
garden
/
and
there
toke
vp
an
herbe
/
the
fyrst
that
came
to
hande
/
and
bad
hym
auenture
the
fyrst
profe
on
her selfe
/
of
the
vertue
of
the
herbe
/
&
anoynted
her
throte
there
with
/
and
bad
hym
smyte
/
to
assay
:
so
he
smote
/
and
kylled
her
.
Neyther
saynt
Hieronyme
disaloweth
/
that
a
woman
kylle
her selfe
/
to
saue
her
chastite
with
.
And
saynt
Ambrose
in
the
.iij.
boke
/
that
he
wryteth
of
virgins
/
laythe
agaynst
this
doubte
the
example
of
Pelagey
the
martyr
/
saying
/
there
nedeth
none
other
confyrmation
/
where
we
haue
the
dede
of
a
virginne
and
a
martyr
/
of
fyltene
yeres
of
age
/
whiche
with
her
mother
and
her
syters
together
/
caste
her selfe
in
to
a
water
.
Saynt
Euseby
in
the
ecclesiastical
historie
sayth
/
that
one
Sophronia
a
noble
woman
/
whan
she
sawe
her
husbande
that
was
the
chiefe
offycer
of
the
cyte
afferde
/
&
vnable
to
defende
her
goodnes
agaynst
the
foule
and
vnlawful
pleasure
of
Maximine
the
emperour
/
closed
her selfe
in
her
chambre
/
&
there
kylled
her selfe
:
and
yet
the
churche
hathe
alowed
her
for
a
martyr
.
All
these
examples
of
chastite
be
redde
in
the
churche
.
Howe
dare
an
vnchaste
and
a
noughty
woman
come
thether
/
nor
be
a
basshed
to
bryng
a
brothelrye
in
to
the
company
of
virgins
/
and
defyle
those
pure
etes
with
her
fylthye
lokes
/
and
polute
tender
yeres
with
her
corrupt
voyces
?
Thou
vngratious
woman
/
darste
thou
name
Catharin
/
Hagnes
/
or
Barbara
/
and
fyle
those
holy
names
with
thyne
vnpure
mouthe
?
Darste
thou
name
thy selfe
by
any
of
those
names
/
and
make
thy selfe
in
name
lyke
vnto
them
/
to
whom
thou
arte
so
vnlyke
to
in
conditions
/
and
a
very
deedly
enemy
?
Nor
cometh
hit
nat
to
thy
remembrance
/
whan
thou
hereste
thy selfe
called
/
what
maner
one
she
was
/
whose
name
thou
bearest
?
And
whan
thou
remembrest
/
that
she
was
so
pure
/
chast
/
and
good
/
and
agayne
thy selfe
so
vnpure
/
vnchaste
/
and
vugrations
/
doste
thou
nat
rage
day
&
nyght
/
for
thought
and
repentaunce
?
O
thou
moost
shameles
of
all
women
/
howe
darest
thou
halowe
the
natiuite
of
the
most
pure
virgin
/
that
art
thy selfe
vnworthy
euer
to
be
borne
?
And
dareste
thou
shewe
we
thy
shameles
face
vnto
her
most
demure
eies
?
And
woldest
thou
haue
her
to
here
or
loke
at
the
so
ouer
couerte
with
noughtynes
/
whiche
whan
she
was
in
this
worlde
/
was
neuer
wont
to
se
nor
here
no
me
/
nat
though
they
were
full
good
?
Hit
were
better
for
the
neuer
to
come
in
to
theyr
syght
/
leste
they
auenge
on
the
the
iniury
of
theyr
kynde
:
nor
to
name
thy selfe
by
theyr
names
/
selfe
they
punyshe
the
for
fylyng
theyr
names
.
And
I
speke
in
ernest
/
for
here
is
no
place
to
bourde
in
:
there
shulde
be
made
some
decre
/
that
none
vnhoneste
woman
shulde
be
called
Mary
.
For
whye
do
nat
we
gyue
as
moche
honoure
vnto
that
name
/
whom
all
we
a
ryse
and
make
reuerence
vntyll
/
as
the
pagans
gaue
vnto
some
of
their
folkes
.
For
in
Athens
/
whan
Hermodius
and
Aristogiton
had
bany
shed
the
tyrans
out
of
the
cite
/
there
was
by
a
decre
determined
/
that
no
bonde
man
/
nor
any
that
occupped
any
vile
crafte
/
shulde
be
named
by
theyr
names
.
Howe
the
mayde
shall
behaue
her selfe
for
the
abrode
.
The
.xii.
Chaptre
.
HOrthe
she
must
nedes
go
some
tymes
/
but
I
wolde
hit
shulde
be
as
selde
as
may
be
/
for
many
causes
.
Principally
bycause
as
ofte
as
a
mayde
goth
forth
amonge
people
/
so
often
she
cometh
in
iugement
and
extreme
perell
of
her
beautie
/
honeste
/
demurenes
/
witte
/
shamfastnes
/
and
vertue
.
For
nothyng
is
more
tender
/
than
is
the
same
and
estimation
of
women
/
nor
nothynge
more
in
daunger
of
wronge
:
in
so
moche
that
hit
hath
be
sayde
/
and
nat
without
a
cause
/
to
hange
by
a
copwebbe
/
bycause
those
thynges
/
that
I
haue
rehersed
/
be
required
perfet
in
a
woman
:
and
folkes
iugementes
be
dangerous
to
please
/
and
suspititous
:
and
as
Ouid
saith
/
we
be
quicke
inough
in
beleuynge
the
yll
.
And
as
Cicero
saythe
/
Nos
thynge
fleeth
more
sweftly
than
an
yll
worde
/
nothynge
gothe
soner
forth
/
nothyng
is
soner
taken
/
nor
brodder
spredde
:
that
if
a
sklander
ones
take
holde
in
a
maydes
name
by
folkes
opynyon
/
hit
is
in
a
maner
euerlastynge
/
nor
can
nat
be
wasshed
away
without
great
tokennes
and
shewes
of
chastite
and
wysedome
.
If
thou
talke
lyttell
in
company
/
folkes
thynke
thou
canste
but
lyttell
good
:
if
thou
speke
moche
/
they
reken
the
lyght
:
if
thou
speke
vncoūnyngly
/
they
counte
the
dull
wytted
:
if
thou
speake
counnyngly
/
thou
shalte
be
called
a
shrewe
:
if
thou
answere
nat
quickly
/
thou
shalt
be
called
proude
/
or
yll
brought
up
:
if
thou
answere
/
they
shall
say
thou
wylt
be
sone
ouercomen
:
if
thou
syt
with
demure
countenannce
/
thou
arte
called
a
dissembler
:
if
thou
make
moche
mouynge
/
they
wyll
call
the
folishe
:
if
thou
loke
on
any
syde
/
than
wyll
they
say
/
thy
mynde
is
there
:
if
thou
laughe
whan
any
man
laugheth
/
though
thou
do
hit
nat
a
purpose
/
streyght
they
wyll
say
thou
hast
a
fantasye
vnto
the
man
and
his
sayenge
/
and
that
hit
were
not
great
maistry
to
wynne
the.
Wher
to
shuld
I
tell
/
howe
moche
occasion
of
vyce
and
noughtynes
is
a
brode
?
Wherfore
the
poet
semeth
to
haue
sayd
nat
without
a
cause
:
It
is
nat
lefull
for
maydes
to
be
sene
abrode
.
Howe
moche
were
hit
better
to
abyde
at
home
/
than
go
forth
and
here
so
many
iudgementes
/
and
so
dyuers
vpon
the
/
and
be
in
so
many
leopardies
?
Nor
there
is
none
/
that
had
more
nede
to
folowe
this
greke
sayeng
/
Lyue
vnknowen
.
Therfore
Tucydides
sayde
/
she
was
the
beste
woman
/
of
whom
was
least
talke
/
either
vnto
her
preyse
/
or
her
dispreyse
.
A
woman
shulde
be
kepte
close
/
nor
be
knowen
of
many
/
for
hit
is
a
token
of
no
great
chastite
or
good
name
/
to
be
knowen
of
many
/
or
be
songen
about
in
the
cite
in
songes
/
or
to
be
markedde
or
named
by
any
notable
marke
/
as
whyte
/
lame
/
gogle
eied
/
lytell
/
great
/
fat
/
maymed
/
or
stuttynge
/
these
ought
nat
to
be
knowen
abrode
in
a
good
woman
.
Why
than
saye
som
/
shuld
we
neuer
walke
out
of
our
owne
dores
?
Shuld
we
euer
lye
at
home
?
that
were
as
though
we
shuld
lye
in
pryson
.
For
so
doth
some
proude
foles
take
this
sayenge
/
that
desyre
to
se
&
to
be
sene
.
Nay
verily
they
shall
go
forth
some
tymes
/
if
nede
require
/
and
if
theyr
father
commaunde
or
theyr
mother
:
but
afore
she
go
forth
at
dore
/
let
her
prepare
her
mynde
and
stomake
none
other
wise
/
than
if
she
went
to
fyght
.
Let
her
remembre
/
what
she
shall
here
/
what
she
shal
se
/
and
what
her selfe
shal
say
.
Let
her
considre
with
her selfe
/
that
some
thyng
shall
chaunce
on
euerye
syde
/
that
shall
moue
her
chastite
and
her
good
mynde
.
Agaynst
these
dartes
of
the
deuyll
fleynge
on
euery
syde
/
let
her
take
the
buckler
of
stomacke
defended
with
good
examples
&
preceptes
/
&
a
fyrme
purpose
of
chastite
/
&
a
mynd
euer
bente
towarde
Christe
.
And
lette
her
knowe
/
that
she
goth
but
to
vanyte
/
whiche
leste
she
be
taken
with
it
/
she
had
nede
to
prouide
wysely
/
&
that
that
she
shall
se
forth
abrode
/
is
to
be
counted
none
other
thyng
/
but
a
shewe
of
the
lyfe
of
the
worlde
:
by
whose
vices
set
before
her
eies
/
she
mayelerne
/
nat
only
to
kepe
her selfe
out
of
the
contagiousnes
/
but
more
ouer
to
amende
her
owne
fautes
:
and
that
what
houre
so
euer
she
turneth
her selfe
from
god
vnto
men
/
whether
she
lyke
them
or
be
lyked
of
them
/
she
forsakethe
Christe
:
and
of
Christis
spouse
sodaynly
becometh
an
adulterar
.
If
she
se
any
goodnes
/
let
her
loue
hit
for
Christe
:
if
she
se
any
euyll
/
let
her
fle
hit
for
Christe
:
Let
her
take
hede
neuer
to
garnysshe
her selfe
so
/
nor
so
go
/
nor
do
/
or
speke
so
/
that
she
be
the
deuylles
snare
to
chatche
men
in
.
She
shulde
nat
onely
do
none
yll
her selfe
/
but
as
moche
as
she
can
/
so
behaue
her selfe
/
that
she
be
none
occasion
vnto
other
of
doynge
yll
:
orels
shall
she
be
a
membre
of
the
deuyll
/
whose
instrument
she
is
all
redye
/
and
nat
Christis
.
They
saye
/
that
the
holy
virgin
our
lady
was
so
demure
and
sadde
/
that
if
any
man
cast
a
wonton
eie
vpon
her
/
that
foule
heate
was
all
quenched
as
though
a
man
had
cast
a
fyre
brande
in
to
the
water
.
Nowe
whan
she
is
apoynted
with
these
thoughtes
and
suche
other
/
let
her
go
forth
with
her
mother
if
she
haue
any
/
and
haue
leaue
to
go
:
if
she
haue
no
mother
/
let
her
go
with
some
sadde
woman
/
that
is
a
wydowe
/
or
a
wyfe
/
or
some
good
mayde
of
vertuous
lyuyng
/
sobre
of
speche
/
&
holy
shamfastnes
.
Homerus
writeth
/
that
the
chast
woman
Penelope
dyd
come
forth
into
the
company
of
her
wowers
/
but
nat
alone
/
but
with
two
honest
maydes
in
her
company
:
and
also
her
sonne
Telemachus
was
a
monge
them
syttynge
.
And
as
saynt
Hieronyme
commandeth
/
whan
she
goth
forth
abrode
/
let
her
nat
beare
her
brestis
and
her
necke
bare
/
but
hyde
her
face
/
and
with
scarsly
an
eie
open
to
se
her
way
with
all
:
Neither
let
her
desire
to
se
/
nor
to
be
sene
/
nor
caste
her
eies
vnstably
hither
and
thether
:
nor
be
busye
to
knowe
/
who
dwelleth
in
this
place
/
or
in
that
/
whiche
ought
scantly
to
knowe
her
owne
neighbours
.
He
wolde
haue
all
hyd
/
faue
the
eies
to
lede
her
the
way
.
Nor
I
can
nat
se
/
what
honeste
or
goodnes
can
be
in
shewynge
of
the
necke
bare
:
howe
be
hit
that
maye
be
suffered
/
but
to
bare
the
breast
and
the
pappes
/
and
betwene
the
shulders
on
the
backe
/
and
almost
the
shulders
/
howe
foule
a
thyng
is
that
/
as
the
commen
sayeng
is
/
a
blynde
man
may
espy
/
whan
those
that
se
it
/
some
aborre
the
abhomynablenes
:
and
somme
wanton
men
/
seynge
the
parte
of
the
bodye
/
nat
vsed
to
be
sene
/
are
set
on
fyre
there
with
.
Wherto
were
gloues
ordeyned
/
but
to
hyde
the
handes
/
that
they
shulde
nat
appere
/
excepte
hit
were
in
worke
?
We
rede
/
that
the
maides
of
the
cite
of
Milete
were
in
suche
a
rage
in
olde
tyme
/
that
in
diuers
places
they
hanged
theyr selfes
/
nor
any
remedye
coude
be
founde
for
that
case
/
there
was
commaunded
vnder
great
paynes
/
that
they
shulde
nat
do
hit
/
they
sette
nat
by
paynes
/
nor
in
dede
there
is
no
payne
sorer
than
deth
/
&
as
for
that
they
went
to
on
theyr
owne
myndes
.
Than
were
they
watched
and
kepte
/
yet
founde
they
the
meanes
to
dye
for
all
theyr
kepyng
:
than
at
last
there
was
a
commaundement
gyuen
/
that
whiche
so
euer
kylled
her selfe
/
shulde
be
drawen
naked
and
bare
/
through
the
market
place
of
the
towne
in
the
open
day
:
and
that
payne
only
made
them
a
ferde
:
for
they
wolde
nat
be
sene
naked
:
no
nat
whan
they
were
deed
.
O
incredible
demurenes
/
&
worthy
to
be
spoken
of
/
they
that
feared
nat
dethe
/
the
extremeste
of
all
sorowe
/
yet
drede
they
honestie
in
the
deade
body
:
and
so
was
that
rage
seased
.
And
more
ouer
Nature
her selfe
/
the
wyse
mother
of
all
thynges
/
prouideth
for
the
honestie
of
women
.
For
a
wonderous
case
/
Pliny
in
his
naturall
historie
wryteth
/
that
mennes
bodies
caste
in
to
the
see
swymme
vppe
right
/
and
womens
on
the
bealy
:
so
nature
hath
care
and
respecte
to
womens
honesty
/
&
yet
they
them selfe
set
nought
therby
.
In
goyng
/
let
the
woman
neither
walke
ouer
fast
/
nor
ouer
slowly
.
Nowe
whan
she
is
in
company
of
people
/
let
her
shewe
great
sobrenes
/
both
in
countenaunce
/
and
all
the
gesture
of
her
body
/
whiche
thynge
let
her
nat
do
of
any
pride
/
or
to
make
her selfe
the
more
comely
/
but
of
sobre
and
very
christen
mynde
:
nor
let
her
nat
beholde
men
moche
:
nor
thynke
that
they
beholde
her
.
Nowe
if
the
men
syt
a
parte
/
and
talke
to
gether
beholdyng
her
/
yet
let
nat
her
thynke
/
that
they
talke
of
her
/
nor
loke
at
her
.
For
some
maydes
and
yonge
women
/
that
haue
gotten
an
opinion
of
beautie
and
pretynes
in
theyr selfe
/
wene
that
euerye
man
loketh
at
them
only
&
speke
of
them
/
and
if
any
man
loke
at
them
/
though
it
be
but
by
chance
/
nothynge
thynkynge
vpon
them
/
yet
wene
they
that
they
loke
at
theyr
beautie
/
and
than
they
smyle
:
and
bycause
they
wyll
nat
seme
to
laughe
at
that
matter
/
they
caste
forthe
some
tryfyll
/
that
they
thynke
shulde
make
folkes
laugh
.
A
man
maye
some
rymes
se
.xx.
syttyng
to
gether
/
whom
if
a
man
beholde
them
/
they
wyll
al
laugh
at
ones
/
and
say
/
they
laugh
at
some
worde
or
dede
of
some
of
them selfe
/
whiche
is
neuer
a
whyte
worth
the
laughyng
:
but
that
euery
one
thynketh
her selfe
so
wonderous
fayre
and
goodly
to
se
and
beholde
:
in
whiche
doynge
they
playnly
shewe
their
owne
foly
&
lyghtnes
.
But
the
mayde
that
wyll
do
after
my
counsaile
/
shal
nat
set
by
her
beautie
:
nor
iudge
her selfe
fayre
:
nor
laugh
at
soly
she
or
lewde
wordes
:
nor
shall
reioyse
to
be
moche
loked
vpon
/
and
to
be
a
talkynge
stocke
for
yonge
men
/
whan
she
hath
more
cause
to
wepe
for
hit
/
that
the
mooste
excellent
goodnes
/
that
she
hath
/
shulde
be
assauted
by
so
many
craftes
and
enmys
/
and
that
her
face
doth
enflame
yonge
mennes
myn
des
vnto
soule
&
vnlaufull
lustes
/
whom
she
knoweth
nat
/
whether
she
can
withstande
or
nat
.
And
for
as
moche
as
we
be
in
hande
with
laughynge
/
whiche
is
a
sygne
of
a
verye
lyghte
and
dissolute
mynde
/
let
her
se
that
she
laugh
nat
vnmesurably
.
For
this
I
nede
nat
to
byd
her
/
that
she
shall
nat
laugh
agayne
vnto
yonge
men
/
that
laugh
towarde
her
/
whiche
none
wyll
do
/
but
she
that
is
nought
/
orels
a
fole
.
Let
her
nat
suffre
to
be
plurked
at
or
to
be
touched
wantonly
:
let
her
chaunge
her
place
/
or
go
away
/
&
nede
be
:
let
her
gyue
nothyng
to
no
man
/
nor
take
ought
of
any
man
.
The
wyse
man
sayth
:
He
that
taketh
a
benefyt
/
selleth
his
libertie
.
And
ther
is
in
France
&
Spayne
a
good
sayeng
.
A
woman
that
gyueth
a
gyft
/
gyueth
her selfe
:
a
woman
that
taketh
a
gyfte
/
selleth
her selfe
.
Therfore
an
honest
woman
shal
nother
gyue
/
nor
take
.
Ful
of
talke
I
wold
nat
haue
her
/
no
nat
amonge
maydes
:
For
as
for
amonge
men
to
be
full
of
bable
/
I
maruayle
that
some
regarde
shame
so
lytell
/
that
they
do
nat
dispreise
hit
.
That
custome
was
confermed
/
as
I
trowe
/
by
the
decree
of
the
deuyll
/
that
women
shulde
be
preysed
for
talkyng
eloquently
and
prōtly
with
men
:
and
that
by
many
houres
to
gether
.
What
I
praye
you
/
shuld
an
ignorant
mayde
talke
with
a
yonge
man
ignorant
of
goodnes
and
counnyng
inough
in
noughtynes
?
What
shulde
fyre
&
towe
do
to
gether
?
What
shulde
they
talke
of
so
longe
?
What
?
I
am
sure
of
Christe
and
our
lady
.
nay
/
but
rather
by
theyr
communycation
they
shall
be
incenced
/
and
kendled
/
and
whether
they
wyll
or
no
/
shal
be
compelled
to
talke
of
theyr
heate
:
and
suche
they
call
women
of
courte
/
and
I
trowe
well
/
of
suche
courtes
as
be
nowe
adayes
/
that
be
euen
the
fathers
of
outragious
vice
/
and
the
setis
of
Satanas
:
Whiche
nat
onely
a
thristen
bodye
shall
keps
them
from
/
but
also
pagannes
/
if
they
haue
any
witte
or
good
mynde
.
But
ye
wyll
parauenture
saye
/
They
be
nat
all
nought
.
Fyrste
/
I
can
nat
tel
that
:
and
though
they
be
chast
of
body
/
yet
be
they
vnchaste
of
mynde
:
and
though
they
be
good
of
body
/
yet
be
they
common
in
hart
.
Nor
they
lacke
nothynge
to
make
them
nought
/
but
a
good
and
conuenient
occasion
/
bicause
they
be
euer
in
the
eies
&
company
of
many
folkes
.
But
wherto
shulde
I
dispute
with
these
folkes
?
What
good
man
wyll
alowe
this
?
Or
who
wyll
lyke
hit
/
but
suche
as
neuer
knewe
so
moche
as
a
shadowe
of
honestie
?
Whiche
wolde
if
they
coulde
brynge
hit
to
passe
/
haue
all
women
nought
/
that
they
myght
the
more
easylye
fulfylle
theyr
vnsatyable
lustes
:
Whiche
be
them selfe
drowned
vppe
to
bothe
the
eares
in
vice
/
vnhappynes
/
and
vnthriftynes
/
that
they
can
neither
le
theyr
owne
vice
/
nor
other
mennes
.
Fyrste
let
them
put
of
that
cursed
darkenes
/
where
with
they
be
ouer
layden
:
and
than
shall
we
beleue
theyr
iudgementes
of
vertue
.
As
for
a
yonge
woman
and
a
yonge
man
/
to
talke
of
loue
in
a
corner
/
is
nat
mete
/
though
they
were
bretherne
and
systerne
.
There
maye
be
rehersed
many
olde
examples
and
newe
bothe
/
of
vices
that
haue
be
done
amonge
bretherne
and
systerne
/
hauyng
occasion
and
tyme
secrete
.
So
Amon
sonne
of
kynge
Dauid
/
defloured
his
owne
syster
Thamar
:
so
Caunus
lay
by
his
syster
Byblis
.
Saint
Augustine
wolde
neuer
dwelle
with
his
syster
in
house
:
He
sayde
hit
was
noughte
to
se
a
woman
/
worse
to
speke
with
her
/
and
worst
of
all
to
touche
her
.
Pion
an
holy
abbot
/
hadde
a
syster
sore
sicke
/
whiche
whan
he
was
desyred
to
go
speke
with
her
/
or
she
died
/
he
closed
vp
his
eies
/
and
was
led
of
an
other
body
vnto
her
chambre
/
and
talked
with
her
/
and
so
departed
away
.
Neither
I
wolde
nat
haue
bretherne
to
playe
with
theyr
systers
/
nor
kyns
men
with
theyr
nere
kyns
women
/
be
they
neuer
so
good
/
&
chaste
/
&
continent
:
neither
to
kysse
them
/
nor
groope
/
nor
plucke
at
them
.
What
shulde
that
serue
fore
/
but
to
rype
them
and
prepare
redy
for
suche
as
be
more
lewde
:
that
if
they
desyre
anye
vnhoneste
thynge
/
the
women
sette
in
heate
there
with
/
shall
thinke
on
suche
thynges
as
shulde
touche
theyr
chastite
?
Nor
in
a
great
courte
I
wolde
they
shulde
nat
crepe
in
to
corners
.
What
wolde
they
say
there
/
that
other
folkes
may
nat
heare
:
if
they
purpose
to
speke
of
that
/
that
is
pure
and
chaste
?
Neither
I
wolde
there
shulde
be
manye
wordes
betwene
yonge
men
and
maydes
/
though
folkes
be
by
/
excepte
they
be
so
pure
and
honeste
/
that
no
susspecte
of
ill
can
come
of
them
.
For
some
men
be
so
crafty
in
noughtynes
/
&
can
wrappe
in
darke
sentence
theyr
myndes
in
suche
wyse
/
that
they
maye
yet
be
vnderstanden
of
her
what
they
meane
/
by
that
they
speke
vnto
her
:
and
yet
shall
the
double
sence
cause
/
that
they
maye
denye
that
they
ment
so
/
and
blame
her
for
wronge
takynge
theyr
wordes
/
and
vnderstandynge
them
in
euyll
sence
/
whiche
they
spake
for
no
harme
:
and
than
they
set
moche
by
theyr
owne
witte
:
whan
they
be
counnyng
in
these
craftes
/
though
they
be
deuoyde
of
al
goodnes
/
but
able
&
counnyng
inough
to
do
yl
:
whiche
thynge
dothe
nat
proue
any
great
wytte
but
an
excercise
in
noughtynes
:
whiche
as
Senec
sayth
/
is
worse
/
and
more
foule
/
than
is
a
dull
and
slugyshe
wytte
.
For
wytte
is
nat
to
be
rekened
in
subtiltis
and
deceytes
/
excepte
we
wyll
reken
deuylles
more
wyse
than
angelles
:
but
one
good
angell
is
more
wise
than
all
the
deuylles
in
hell
.
At
fewe
wordes
/
hit
is
good
to
haue
very
lytell
or
nought
to
do
with
men
/
and
speke
very
fewe
wordes
with
them
/
and
those
full
of
sobrenes
/
honestie
/
and
wysedome
:
nor
thou
shalt
nat
thereof
be
rekened
the
more
moope
and
fole
/
but
the
more
wyse
.
And
if
iudgement
shulde
be
gyuen
of
thy
disposition
/
I
had
leauer
yll
folkes
shulde
reken
the
rude
/
than
good
folkes
badde
.
Tell
me
howe
moche
redeste
thou
in
all
the
historie
of
the
gospell
/
that
our
lady
euer
spake
.
The
angell
cometh
in
vnto
her
:
&
she
fynisshed
the
matter
with
fewe
wordes
/
and
those
wyse
and
sad
/
&
also
holy
:
She
gothe
for
to
se
Elisabeth
/
&
speketh
to
the
preyse
of
god
:
She
bringeth
forth
a
sonne
/
whiche
is
god
:
She
is
lauded
of
the
angelles
/
worshyppedde
of
the
hyrde
menne
/
and
holdethe
her
peace
/
gatherynge
and
kepynge
in
her
remembraunce
all
theyr
sayenges
.
She
was
honored
of
the
wyse
men
of
the
easte
/
that
came
thyther
a
great
waye
:
and
what
doste
thou
rede
/
that
euer
she
spake
?
Some
other
pauenture
wold
haue
askedde
of
theyr
countre
/
of
theyr
treasure
/
of
theyr
lernynge
/
or
of
the
sterre
:
but
she
/
as
became
a
yonge
mayde
/
spake
neuer
a
worde
.
She
offereth
her
sonne
in
the
temple
/
and
whan
Symeon
prophysied
of
hym
/
an
other
wolde
haue
asked
some
moo
thynges
/
or
elles
the
reason
and
maner
of
those
that
be
tolde
.
The
olde
man
tourned
his
sayenge
vnto
the
mayde
/
spekynge
of
her
sonne
:
Lowe
he
is
put
for
a
falle
and
a
rysynge
agayne
of
many
in
Israel
/
&
a
syng
/
ayenst
whom
there
shall
be
spekynge
/
and
a
sworde
shall
cut
thy
harte
/
vnto
th
ende
that
the
thoughtes
of
many
hartes
in
Israel
may
be
opened
.
Some
other
woman
wolde
haue
asked
/
whan
/
howe
/
and
where
hit
shulde
haue
bene
:
but
we
rede
nat
/
that
she
said
any
thynge
.
She
loste
her
dereste
sonne
at
Hierusalem
:
and
whan
she
had
sought
hym
thre
dayes
/
and
at
the
laste
founde
hym
/
howe
many
wordes
sayd
she
to
hym
?
Sonne
/
why
haste
thou
serued
vs
so
?
Lothy
father
and
I
sought
the
carefully
,
After
that
whan
she
was
of
more
age
/
at
a
maryage
/
she
sayd
no
more
but
this
:
Sonne
they
haue
no
wyne
.
And
at
the
crosse
she
was
clene
dumine
:
she
asked
neuer
a
whytte
of
her
sonne
/
neither
with
whom
he
wolde
leaue
her
/
nor
what
he
wold
commaunde
her
to
do
/
whan
he
dyed
:
For
she
had
nat
lerned
to
pratle
amonge
folkes
.
All
maydes
/
&
al
women
folowe
you
her
:
for
she
was
but
of
fewe
wordes
:
but
wonderous
wise
.
Theano
Metapontina
a
poet
/
and
a
mayde
excellent
counnynge
/
rekened
/
that
silence
was
the
nobleste
ornament
of
a
woman
.
And
Sophocles
is
of
the
same
opynyon
:
for
with
silence
bothe
wysedome
and
chastite
be
swetely
poudered
.
Thou
arte
none
atturney
of
lawe
good
doughter
/
nor
pleadeste
nat
in
courte
/
that
thou
shalte
nede
to
quaple
either
thyn
owne
/
or
thy
clyentes
matter
/
excepte
thou
speke
.
Holde
thou
thy
peace
as
boldly
as
other
speke
in
courte
:
and
so
shalte
thou
better
defende
the
matter
of
thy
chastite
/
whiche
afore
iuste
iudges
shall
be
stronger
with
silence
than
with
speche
.
We
rede
in
histories
/
that
a
childe
was
ones
brought
in
to
the
commen
place
of
the
cyte
at
Rome
vpon
a
matter
of
chastite
/
and
with
holdyng
downe
his
eies
/
on
the
grounde
/
and
styll
silence
/
defended
his
matter
better
than
he
shulde
haue
done
with
longe
orations
of
orators
.
But
nowe
to
speke
of
women
/
saint
Susan
excused
her selfe
of
the
cryme
of
adulterye
with
silence
/
and
nat
with
wordes
.
Nowe
let
vs
here
saint
Ambrose
.
The
holy
woman
Susan
helde
her
peace
/
and
ouer
came
her
enemies
:
for
she
desended
nat
her selfe
with
resonynge
of
wordes
/
nor
with
speche
of
any
atturney
/
but
the
holy
woman
her selfe
holdyng
her
tonge
/
her
chastite
spake
for
her
.
Also
in
the
boke
of
virgins
he
saythe
on
this
wyse
:
I
had
leauer
a
mayde
shulde
loue
to
lytle
talke
than
to
moche
:
For
if
women
be
commaunded
to
holde
theyr
peace
of
holy
matters
in
the
churche
/
and
aske
theyr
husbandes
at
home
/
what
shuld
maydes
do
/
suppose
you
/
that
while
/
in
whom
shamefastnes
garnysheth
theyr
age
/
and
stylnes
commendeth
theyr
shamefastnes
?
Nor
she
shall
nat
onely
amonge
men
behaue
her selfe
so
/
but
also
amonge
women
/
moderate
and
litel
speche
shall
become
her
/
and
nat
shrylle
/
nor
presumptuous
/
or
signe
of
a
mans
stomacke
/
nor
ioyned
with
othes
:
whiche
thynge
whan
hit
is
vncomely
in
men
/
hit
must
nedes
be
in
women
abomynable
:
nor
vse
her
voyce
to
be
feate
and
nyce
/
nor
set
her
countenance
to
cruelte
and
frownynge
/
nor
ouer
sad
and
sorowfull
/
or
disdaynyshly
/
nor
dyuersely
/
nor
full
of
plesance
/
or
ouer
cherefull
/
or
vnstable
/
or
wandryng
/
or
dissolute
/
shewyng
tokens
of
a
mynde
there
vnto
accordyng
.
Some
be
so
shutle
mynded
/
that
amonge
theyr
companyons
they
babble
out
all
at
large
/
both
theyr
owne
matters
and
other
folkes
/
nor
haue
no
regarde
what
they
say
/
but
what
so
euer
cometh
on
theyr
tounges
ende
:
and
therof
cometh
a
fārasye
to
lye
,
whan
they
lacke
trouth
:
and
hereof
ryseth
the
fable
by
them
/
that
of
one
rauyn
made
an
hundred
/
and
of
one
man
slayne
/
a
thousande
/
and
of
a
meane
dogge
/
one
more
than
an
Elyphant
of
ynde
:
in
so
moche
that
nowe
no
man
can
fynde
wordes
to
reprehende
that
inordinate
&
shamfull
thyng
with
al
accordyngly
.
Euery
body
taketh
the
matter
with
myrth
and
sporte
/
who
so
can
tell
a
thynge
the
moste
shamfull
/
some
babble
bycause
they
thynke
theyr selfe
they
can
no
good
/
without
they
talke
/
or
elles
that
they
be
nat
halfe
frendely
without
they
pratle
out
all
secretes
they
can
vnto
other
/
though
hit
be
ryght
ieoperdous
.
Wherfore
many
wyse
men
toke
occasion
of
that
/
to
gyue
preceptes
/
that
men
shulde
neuer
commytte
theyr
counsaile
vnto
women
/
neither
to
his
syster
/
his
mother
/
nor
his
wyfe
/
but
this
is
but
a
vice
of
some
/
and
nat
of
the
holle
kynde
as
hath
appered
by
example
of
dyuerse
/
as
that
woman
of
Pythagoras
schole
and
secte
/
that
byt
of
her
owne
tonge
and
spytte
out
in
the
face
of
the
tyrant
/
that
dyd
turment
her
/
leste
she
shulde
be
compelled
of
necessite
to
telle
that
she
wolde
nat
.
I
lette
passe
here
the
women
of
Mylete
/
whiche
kepte
theyr
husbandes
counsaile
at
Massyle
many
a
day
/
so
longe
as
was
necessarye
.
Tacitus
writeth
/
that
Epicaris
bycause
she
was
of
counsayle
of
the
treason
that
Piso
wente
about
/
was
commaunded
to
be
haled
with
turmentes
/
to
cause
her
for
to
shewe
.
The
fyrst
day
she
was
attasted
with
beatynge
and
fyre
/
and
that
the
more
greuously
/
bycause
the
turmentours
were
angrye
/
that
a
woman
shulde
set
them
at
so
lyghte
:
yet
for
all
that
she
was
nat
ones
moued
/
nor
wolde
nat
confesse
that
she
knewe
any
thynge
.
The
nexte
daye
she
was
broughte
vnto
the
same
paynes
agayne
/
and
was
caryed
vp
in
a
chayre
/
bicause
her
bones
were
so
haled
in
sunder
/
that
she
coude
nat
stande
/
and
there
she
toke
a
towell
/
that
was
tyed
about
her
breast
/
and
fastened
hit
to
the
toppe
of
the
chayre
in
maner
of
a
snare
/
and
putte
in
her
necke
/
and
there
hanged
by
hit
with
all
the
weight
of
her
body
/
and
wronge
out
that
lytle
lyfe
that
she
had
.
We
rede
in
the
histories
of
the
Athenienses
/
that
the
concubyne
of
Aristogiton
/
whiche
banysshed
Pisistrotes
children
/
called
Leena
by
name
/
whan
she
was
haled
vpon
tourments
/
to
shewe
where
her
louer
was
/
she
suffred
al
thing
styll
and
paciently
.
If
that
harlottes
and
noughty
women
dyd
thus
/
what
shulde
we
suppose
good
women
wolde
do
?
Let
nat
the
mayde
be
ouer
busye
in
a
nother
bodies
house
/
neither
riffle
vp
and
serche
euerye
corner
:
nor
desyre
to
haue
or
knowe
more
than
folkes
wyll
shewe
of
theyr
owne
good
wyll
.
Nor
lette
her
nat
skolde
and
chyde
forthe
abrode
/
neither
for
small
matters
/
nor
thoughe
hit
were
for
great
possessions
:
hit
is
better
to
abyde
the
losse
of
her
goodes
/
than
of
her
good
name
/
&
honestie
/
and
her
shamfastnes
/
whiche
thynges
she
ought
to
haue
moste
in
price
.
As
for
feastis
/
great
dyners
/
and
bankettes
/
I
wote
nat
what
preceptes
to
gyue
christen
folkes
concernynge
them
/
in
the
custome
the
nowe
is
worse
than
amonge
pagans
:
in
so
moche
that
he
shal
be
rekened
madde
/
that
wyll
nat
suffre
hym selfe
to
be
taken
and
drawen
with
thuse
of
the
worlde
/
but
wyl
withstande
suche
multitude
of
people
hym selfe
alone
/
or
els
with
verye
fewe
moo
.
Therfore
let
the
woman
gyue
an
eare
vnto
the
pagane
Ouide
/
bycause
she
wyll
nat
regard
a
christenmans
wordes
:
For
he
in
geuyng
those
vnthrifty
rules
of
louyng
/
speketh
of
these
commen
resortynges
vnto
playes
&
feastis
in
this
maner
:
They
come
to
se
/
and
eke
for
to
be
sene
/
Full
moche
chastite
quayled
there
hath
bene
.
Iuuenall
the
poet
/
in
his
boke
called
Satyrs
sayth
/
that
no
wyues
/
that
lyst
content
and
please
sad
and
honeste
men
/
wyll
be
founde
or
sene
at
comen
playes
/
daunsynges
/
or
other
great
resorte
of
people
.
Ouid
sayth
/
that
feastis
and
bankettes
be
the
instrumentes
and
armour
of
Venus
and
Cupide
.
And
to
say
good
sothe
/
what
garde
of
chastite
can
there
be
/
where
the
mayde
is
desyred
with
so
many
eies
/
wher
so
many
faces
loketh
vpon
her
/
and
agayne
she
vpon
so
many
?
She
muste
nedes
fyre
some
/
and
her selfe
also
be
fyred
agayne
/
and
she
be
nat
a
stone
.
More
ouer
there
is
layde
great
nourysshement
vnto
that
heate
/
by
the
reason
of
meate
and
drynke
of
the
feaste
/
and
talkyng
/
towchynge
/
gropyng
/
and
pluckyng
/
and
many
other
wanton
poyntes
/
wher
vnto
that
vnbriddled
Bacchus
gyueth
libertie
and
boldnes
.
What
mynde
can
be
pure
and
holle
amonge
all
this
geare
/
and
nat
spotted
with
any
thought
of
luste
.
The
folysshe
people
weneth
a
yonge
woman
doth
no
synne
/
excepte
she
lye
with
a
man
in
dede
.
Than
thou
that
arte
christened
by
the
gospell
of
Christe
/
howe
doeste
thou
here
or
rede
the
wordes
of
Christe
in
the
gospell
/
where
he
sayth
:
Thou
shalte
gyue
a
counte
in
the
day
of
iudgement
for
euery
idell
worde
that
thou
spekest
?
Nowe
than
amonge
yonge
men
and
yonge
women
/
in
resortynges
&
drynkynges
/
howe
many
wordes
fly
to
and
fro
/
nat
only
idle
/
but
also
ieoperdous
.
And
also
where
he
saythe
:
Who
so
loketh
vpon
an
other
mannes
wyfe
/
and
desyreth
to
haue
her
/
he
hath
committed
adultery
all
redy
with
her
in
his
harte
:
suppose
you
nat
/
that
this
was
ment
as
well
by
the
woman
/
beholdynge
a
man
?
And
to
be
briefe
/
thou
arte
nat
christened
/
nor
spyrituall
/
but
a
pagane
and
carnall
/
if
thou
dost
nat
beleue
that
thou
hast
a
sprynge
of
vngratiousnes
with
in
the
:
And
that
hit
forceth
nat
/
what
the
mynde
be
/
but
the
bodye
.
I
dare
be
bolde
to
saye
/
that
fewe
yonge
women
/
after
they
begyn
to
waxe
towarde
womans
state
/
come
from
feastis
/
and
bankettes
/
and
resorte
of
men
with
safe
myndes
.
But
some
be
taken
with
eloquence
/
some
with
delyueraunce
of
body
/
some
with
one
propretie
/
and
some
with
other
:
whiche
a
yonge
woman
shall
fynde
in
a
great
multitude
of
men
/
set
lyke
nettes
.
And
hit
is
an
harde
thynge
to
scape
vncaught
with
those
thynges
/
wher
vnto
she
is
some
thyng
inclined
all
redy
.
Howe
moche
were
hit
better
nat
to
loue
this
ieoperdy
/
than
to
perisshe
in
hit
/
as
the
wyse
man
sayth
?
Verely
my
mynde
is
/
and
I
trowe
Christis
too
/
that
maydes
shulde
be
kepte
at
home
/
and
nat
go
abrode
/
excepte
hit
be
to
here
masse
/
and
that
well
couered
/
leste
they
either
gyue
or
take
occasyon
of
snarynge
.
A
christen
mayde
oughte
to
haue
nothynge
a
do
with
weddyng
feastis
/
bankettes
/
and
resortynges
of
men
.
Fynally
/
what
myn
opinion
is
/
concernyng
yonge
women
/
you
may
knowe
by
that
/
the
I
wolde
nat
haue
yonge
boyes
brought
vnto
feastis
/
both
bicause
hit
hurteth
the
strength
and
the
helthe
of
the
chylde
/
in
his
tyme
of
growynge
:
and
bycause
that
feastis
be
the
sprynges
of
great
and
manye
vyces
/
be
they
neuer
so
sobre
and
moderate
.
A
chylde
shall
se
there
many
vncomely
thynges
/
and
lerne
moche
noughtynes
/
euen
amonge
aged
men
/
though
they
be
right
wyfe
.
Wher
to
shulde
I
saye
amonge
women
and
men
/
where
after
theyr
myndes
be
inflamed
bothe
inwarde
&
outwardly
vnto
foule
luste
/
be
they
neuer
so
well
kepte
vnder
/
yet
will
they
shewe
them selfe
foule
and
outragiously
:
nor
wyll
be
brydled
in
/
nor
obey
theyr
gouernour
?
What
than
wyll
they
do
/
if
they
be
prouoked
forwardes
?
than
in
dede
there
wyll
be
neither
rule
nor
measure
/
nor
any
respecte
of
honestie
.
Of
daunsynge
.
The
.xiii.
Chap.
NOWe
let
vs
speake
of
that
thynge
/
whyche
some
maydes
do
nothynge
more
gladly
/
and
be
taught
also
with
great
diligence
/
of
bothe
father
and
mother
/
that
is
to
daunce
counnyngly
.
I
wyll
make
no
mention
here
of
the
olde
vse
of
wrastlyng
/
whiche
both
Plato
and
many
of
the
stoicke
philosophers
sayd
was
holsome
for
honeste
mennes
sonnes
:
and
Cicero
and
Quintilian
called
necessarye
for
an
oratour
:
Whiche
was
nothynge
but
a
certayne
informynge
of
gesture
/
and
mouynge
of
the
body
/
to
set
and
moue
all
in
comly
ordre
/
whiche
crafte
nowe
/
as
many
other
be
/
is
clene
out
of
vse
.
I
wyll
intreat
of
this
daunsyng
/
that
nowe
a
dayes
is
moche
vsed
/
whiche
many
of
the
Grekes
preysed
/
as
they
dyd
many
moo
thynges
/
some
solysshe
/
and
some
also
fylthy
:
whiche
the
sage
people
of
Rome
refused
:
nor
we
rede
nat
that
euer
any
of
those
sad
matrōes
vsed
daunsyng
/
Salust
writeth
/
that
one
Sempronia
dyd
bothe
synge
and
daunce
more
counnyngly
/
than
was
necessary
for
a
good
woman
.
Also
Cicero
/
defendyng
Muren
agaynst
Cato
/
whiche
had
layde
vnto
his
charge
/
that
he
had
vsed
daunsynge
in
Asia
/
where
he
was
gouernour
for
a
season
/
whiche
dede
was
so
disalowable
/
that
he
durste
nat
defende
hit
for
well
done
/
but
styffely
denyed
/
sayenge
more
ouer
/
that
neuer
sobre
man
daunsed
/
excepte
he
were
madde
:
neither
beyng
alone
/
neither
at
an
honest
and
measurable
banket
.
Feastynges
out
of
tyme
/
and
pleasant
sportis
/
and
delicate
pastime
brynge
euer
daunsyng
in
the
laste
ende
:
So
that
daunsynge
muste
nedes
be
the
extreme
of
all
vicis
.
But
we
nowe
in
christiane
Countreis
haue
scholes
of
daunsynge
/
howe
be
hit
that
is
no
wondre
/
seynge
also
we
haue
houses
of
baudry
/
so
moche
the
pagans
were
better
and
more
sadde
than
we
be
:
nor
they
neuer
knewe
this
newe
fasshion
of
daunsynge
of
ours
/
so
vnreasonable
/
and
fulle
of
shakynge
and
braggyng
/
and
vnclenly
handlynges
/
gropynges
/
and
kyssyngis
:
and
a
very
kendlyng
of
leachery
.
Wherto
serueth
all
that
bassynge
/
as
hit
were
pydgyns
the
byrdes
of
Venus
?
In
olde
tyme
kyssyng
was
nat
vsed
/
but
amonge
kyns
folke
:
nowe
is
hit
a
common
thynge
in
Englande
and
France
.
If
they
do
hit
bycause
of
Baptisme
/
that
they
may
seme
all
as
bretherne
and
systerne
/
I
preyse
the
intent
/
if
other
wyse
/
I
se
nat
where
vnto
hit
perteyneth
to
vse
so
moche
kyssynge
/
as
thoughe
that
loue
and
charite
coude
none
other
way
stande
betwene
men
and
women
.
Without
this
were
their
pourpose
/
to
stere
vp
their
bodily
lustis
in
suche
colde
countreis
.
Verily
me
thynketh
hit
is
a
foule
and
a
rude
maner
.
But
nowe
to
speke
of
daunsynge
:
what
good
doth
all
that
daunsynge
of
yonge
women
/
holden
vp
on
mennes
armes
/
that
they
maye
hoppe
the
hygher
?
What
meaneth
that
shakyng
vnto
mydnyght
/
&
neuer
wery
/
whiche
if
they
were
desyred
to
go
but
to
the
nexte
churche
/
they
were
nat
able
/
excepte
they
were
caryed
on
horse
backe
:
or
in
a
charette
?
Who
wolde
nat
thynke
them
out
of
their
wyttis
?
I
remembre
/
that
I
harde
vpon
a
tyme
say
/
that
there
were
certayne
men
brought
out
of
a
farre
countrey
in
to
our
partis
of
the
worlde
/
whiche
whan
they
sawe
women
daunce
/
they
rounne
away
wonderslye
afrayde
/
cryenge
out
/
that
they
thoughte
the
women
were
taken
with
an
vnked
kynde
of
francy
.
And
to
say
good
soth
/
who
wolde
nat
reken
women
frantycke
/
whan
they
daunce
/
if
he
had
neuer
sene
women
daunce
before
?
And
it
is
a
worlde
to
se
howe
demurely
&
sadlye
some
syt
/
beholding
them
that
daunce
/
&
with
what
gesture
/
pase
/
and
mouynge
of
the
bodye
/
and
with
what
sobre
footynge
/
some
of
them
daunce
.
Wherin
also
a
man
may
spye
a
great
parte
of
their
foly
:
that
go
about
to
handle
suche
a
folisshe
thynge
so
sadly
:
neyther
se
them selfe
haue
a
matter
in
hande
with
out
any
wysedome
/
neyther
any
thynge
worthe
/
but
as
Cicero
saythe
a
companion
of
vicis
.
What
holy
woman
dyd
we
euer
rede
of
/
that
was
a
daunser
?
Or
what
woman
nowe
adayes
/
that
is
sad
&
wyse
/
wyll
be
knowen
to
skyll
of
daunsynge
/
&
wyll
nat
refuse
it
if
she
be
desyred
to
daunce
?
For
they
knowe
wel
inough
/
it
is
a
folisshe
thyng
/
or
els
they
wolde
do
hit
of
theyr
owne
courage
.
But
they
wyll
nat
be
gladde
to
come
where
daunsynge
is
.
For
what
chastite
of
bodye
and
mynde
can
be
there
/
where
they
shall
se
so
many
mennes
bodies
/
&
haue
theyr
myndes
entysed
by
the
wyndowes
of
theyr
eies
/
and
by
the
meanes
of
the
moste
subtyll
artificer
the
deuyll
.
There
is
also
a
certayne
sayeng
of
an
holy
man
/
that
he
had
leauer
plowe
and
dygge
vpon
the
holy
day
/
than
daunce
.
Saynt
Ambrose
wryteth
vnto
his
syster
/
sayeng
in
this
wyse
:
Myrthe
ought
to
be
in
a
clere
conscience
and
a
good
mynde
/
and
nat
in
spysed
bankettes
/
and
weddynge
feastis
full
of
mynstrelsye
.
For
there
shamfastnes
is
ill
defended
/
and
vnleful
abusion
susspected
:
where
the
laste
ende
of
pleasure
is
daunsyng
:
from
whiche
I
desyre
all
virgins
of
god
to
kepe
them selfe
.
For
no
man
(
as
a
certayne
wyse
man
of
the
pagans
saith
)
daunseth
/
if
he
be
sobre
/
excepte
he
be
madde
.
Nowe
than
/
if
that
either
dronkennes
or
madnes
be
rekened
to
be
the
cause
of
daunsynge
/
amonge
the
pagans
/
what
than
shulde
we
counte
to
be
commaunded
in
the
holy
scripture
:
where
we
rede
that
Sayncte
Iohan
the
Baptiste
/
the
messanger
of
Christe
was
put
to
deth
at
the
pleasure
of
a
daunsynge
wenche
?
By
the
whiche
thynge
we
maye
take
example
/
that
this
vnlaufull
pastime
of
daunsynge
hath
bene
cause
of
more
hurte
/
than
the
fransy
of
robbers
and
murtherers
.
This
deedly
feaste
was
prepared
with
a
kyngly
largesse
and
excesse
/
and
watche
layde
whan
company
was
at
the
most
/
and
than
the
doughter
/
whiche
was
hydde
vp
afore
in
secrete
/
brought
forthe
to
daunce
before
the
people
.
What
coulde
the
doughter
lerne
more
of
her
mother
/
whiche
was
an
harlotte
/
but
to
lease
her
honestie
.
For
nothyng
inclyneth
folke
more
to
bodily
luste
/
than
by
vncomly
mouyng
&
gesture
/
to
shewe
the
operation
of
these
parties
/
whiche
either
Nature
hath
hid
secretly
/
or
good
maner
and
nourture
hath
couered
:
or
to
play
castis
with
her
eies
/
or
shake
the
necke
/
or
swynge
her
heare
.
Wherfore
they
muste
nedes
fall
in
to
offence
agaynst
the
maieste
of
god
.
For
what
honestie
canne
be
kepte
there
/
where
daunsynge
is
.
So
than
the
kyng
delyted
with
that
pastyme
/
bad
her
aske
what
so
euer
she
wolde
.
This
is
saynt
Ambrose
sayeng
.
Of
louynge
.
The
.xiiii.
Chaptre
.
LOue
is
bredde
by
reason
of
company
and
communycation
with
men
:
for
amonge
pleasures
/
feastis
/
laughynge
/
daunsyng
/
and
volupties
/
is
the
kyngedome
of
Venus
and
Cupide
:
And
with
these
thynges
folkes
myndes
be
entysed
and
snared
/
and
specially
the
womens
/
on
whom
pleasure
hath
forest
dominion
.
O
myserable
yonge
woman
/
carefull
mayste
thou
be
/
if
thou
departe
out
of
that
companye
entangled
all
redy
/
howe
moche
better
had
it
ben
for
the
to
haue
bydden
at
home
/
and
rather
to
haue
broken
a
legge
of
thy
body
/
than
a
legge
of
thy
mynde
?
Howe
be
it
yet
I
wyll
go
aboute
to
fynde
a
remedye
to
saue
the
from
takynge
/
if
thou
be
vntaken
:
and
if
thou
be
taken
/
that
thou
mayste
skape
out
agayne
.
I
wyll
let
passe
here
/
that
hath
be
sayde
by
philosopers
/
and
all
holy
and
wyse
men
agaynst
Cupydes
loue
:
nor
I
wyll
nat
reherse
the
wrytynge
of
those
/
whiche
seme
to
haue
preysed
loue
pourposely
.
But
they
/
whom
I
spake
of
here
afore
/
what
araylynge
do
they
make
of
loue
/
callynge
hym
tyran
/
myscheuous
/
cruell
/
harde
/
vnkynde
/
foule
/
vngratious
/
cursed
/
wicked
/
&
causer
of
moste
vnhappynes
.
Saynt
Hieronyme
sayth
of
loue
in
this
maner
/
After
th
opinion
of
Aristotel
&
Plutarche
:
Loue
of
the
beautie
is
a
forgettyng
of
reason
/
and
the
nexte
thynge
vnto
fransy
/
a
foule
vice
/
and
an
vnmanerly
for
an
holle
mynde
/
it
troubleth
all
the
wyttis
/
hit
breaketh
and
abateth
hygh
and
noble
stomackes
/
and
draweth
them
downe
from
the
studye
and
thynkyng
of
high
and
excellent
thynges
/
vnto
lowe
and
vile
and
causeth
them
to
be
full
of
gronyng
/
&
complaynyng
/
to
be
angry
/
hasty
/
foole-hardy
/
strayte
in
rulynge
/
full
of
vile
and
seruile
staterynge
/
vnmete
for
euery
thynge
/
and
at
the
laste
vnmete
for
the
loue
hit
selfe
.
For
whan
they
burne
so
without
measure
in
desyre
to
optayne
theyr
purpose
/
they
lose
the
moste
parte
of
theyr
tyme
/
in
suspeciousnes
/
mournyng
/
wepyng
/
waylynge
/
syghynge
/
and
complaynynge
:
where
with
they
make
them selfe
hated
/
and
in
conclusyon
hate
their
owne
selfe
.
Thus
saythe
saynt
Hieronyme
.
Who
can
now
expresse
with
wordes
/
how
moche
periury
/
what
disceytes
/
what
murther
/
what
slawghter
/
what
distruction
of
cites
/
of
countres
/
and
nations
/
this
loue
hath
caused
?
What
nedeth
me
to
reherse
here
the
distruction
of
Troy
made
for
Helayne
:
or
to
tell
what
great
multitude
of
people
was
ther
slayne
:
or
of
the
great
warre
betwene
the
Lacedemonians
&
Meceniās
/
for
the
maydens
taken
away
:
or
the
holle
empire
of
the
Lacedemonians
brought
in
decay
by
Epaminundas
the
capitayne
of
Thebes
/
at
Leuctras
in
Boece
/
whiche
toke
vengeance
vpon
them
(
as
Plutarche
maketh
mention
)
for
the
doughters
of
Scedasus
rauysshed
by
the
yonge
men
of
Lecedemō
?
&
bycause
the
rulers
of
the
cite
regarded
nat
his
complaynt
.
Kynge
Rodeticke
of
Spayne
lost
his
countrey
/
whan
hit
was
most
flowrishyng
/
for
detylynge
Cana
the
doughter
of
Iulian
th
erle
/
and
lefte
hit
to
be
ouer
ronne
and
spoyled
of
the
Agarens
.
Adam
also
for
the
loue
of
Eue
/
loste
&
caste
away
mankynde
.
Virgil
crieth
out
sayeng
:
What
myschiefe
dothe
nat
golde
cause
?
Naye
but
what
myschiefe
doth
nat
loue
cause
?
It
compelled
Dauid
the
moste
gentyll
kynge
to
cast
innocent
Vri
in
to
manifest
ieoperdye
/
that
he
mought
haue
Barsabe
at
his
libertie
.
Solomon
the
moste
wyse
kynge
was
so
doted
with
loue
/
that
he
felle
to
idolatrye
.
Sampson
loste
his
strength
therby
.
Medea
was
compelled
to
all
to
cutte
her
brother
/
and
slee
her
owne
children
:
and
Catiline
to
sle
his
owne
sonne
for
the
loue
of
Oristill
/
that
he
myght
ryd
his
house
for
her
.
Many
yonge
women
haue
hated
both
father
and
mother
/
and
all
their
kynne
bicause
they
haue
letted
them
of
their
loue
.
Many
haue
poysoned
theyr
owne
mothers
/
that
they
myght
runne
away
with
theyr
louers
.
This
inordinate
&
cruell
affection
if
one
myght
se
it
with
the
bodyly
eies
/
he
wolde
be
as
ferde
as
though
a
wylde
beaste
were
brought
sodaynly
vpon
hym
/
&
wolde
runne
away
for
drede
as
farre
as
euer
he
myght
.
Wherfore
it
thou
be
nat
enfected
all
redye
with
the
venome
of
this
serpent
/
call
ofte
vnto
remembrance
this
lytell
verse
:
Loue
may
be
taken
vp
at
ones
pleasure
/
but
nat
layde
away
.
Therfore
hit
is
in
thy
power
to
loue
or
leaue
before
thou
falle
in
to
hit
.
But
after
thou
be
ones
in
/
than
art
thou
nat
in
thyn
owne
power
/
but
vnder
it
/
neyther
thou
canste
nat
rydde
the
therof
whan
thou
woldest
.
Who
wolde
be
glad
to
receyue
home
suche
a
guest
?
Who
wyll
nat
kepe
him
away
from
his
house
:
For
loue
fyrst
of
all
troubleth
and
tosseth
al
thynge
vp
set
downe
at
his
luste
/
that
hym selfe
may
beare
the
more
outragious
rule
/
and
confoundeth
and
blyndeth
the
witte
and
reason
/
that
it
shall
nat
se
and
knowe
what
is
done
within
/
but
suffre
it selfe
to
be
holly
ledde
and
drawen
at
loues
pleasure
.
This
cruell
venome
that
so
robbethe
vs
of
our
syght
/
and
draweth
vs
ouer
a
thousande
rockes
and
hylles
/
and
many
tymes
throweth
vs
in
suche
a
doungian
/
from
whence
we
can
neuer
scape
out
.
There
is
no
dede
so
vngratious
/
so
cruell
/
so
outragious
/
or
so
strange
/
that
we
wyll
nat
do
to
obey
loue
.
Disceyue
frendes
/
kyl
kyns
folke
/
sle
father
and
mother
/
mourder
chyldren
/
whom
her selfe
hath
borne
/
all
these
be
but
trifyls
for
loues
pleasure
:
neither
it
is
rekened
any
great
greuous
acte
to
destroy
vtterly
theyr
countrey
/
to
perysshe
an
holle
realme
/
or
rydde
vp
all
mankynde
.
What
remembrance
can
here
be
of
holynes
/
of
vertue
/
iustice
/
god
/
of
deuotion
/
or
good
mynde
/
all
is
but
iapes
/
yea
and
finally
thyn
owne
helth
forgotten
.
Wherfore
/
who
so
is
safe
inough
/
and
consydereth
these
thynges
/
and
doth
nat
his
diligence
neuer
to
come
in
to
this
rage
and
fransy
/
is
worthy
to
be
kepte
therin
/
nor
neuer
to
fynde
ende
or
measure
of
that
iuell
/
but
to
be
vexed
bothe
day
and
nyght
with
the
fyre
brande
of
Cupide
:
neyther
to
take
meate
/
nor
slepe
/
nor
se
/
nor
reste
/
neither
to
haue
any
vse
belongynge
vnto
mankynde
.
This
affection
of
loue
taketh
wonders
sore
the
myndes
of
all
folkes
/
and
specially
of
women
:
Wherfore
they
had
nede
to
take
the
more
hede
/
leste
it
steale
in
vpon
them
.
For
it
cometh
commonly
at
vnware
vpon
suche
as
wyll
take
no
labour
to
auoyde
hit
/
whan
they
be
in
the
danger
and
occasions
therof
/
nor
care
what
mynde
come
/
but
receyue
hit
whan
it
cometh
/
as
a
swete
and
a
pleasant
thynge
:
nat
knowynge
what
and
howe
perillous
a
poyson
/
lyeth
hydde
vnder
that
pleasant
face
.
Therfore
they
shulde
specially
withstande
the
fyrst
occasions
:
whiche
thyng
Ouide
the
maister
of
loue
counsayleth
/
and
as
the
Prophet
in
the
psalme
dothe
teache
:
Suffre
nat
those
chyldren
of
Babylon
to
growe
vp
/
but
knocke
them
vpon
a
stone
/
and
breke
them
on
the
harde
fyrmament
of
religion
/
that
is
Christ
/
whiche
in
the
cantikels
gyueth
warnynge
vnto
virgins
/
sayenge
:
Take
ye
the
yonge
foxes
/
whiche
marre
your
vins
.
And
he
commandeth
to
take
them
the
more
dilygently
/
if
the
vins
shewe
all
redy
flowers
of
good
frute
.
Nowe
loue
by
longe
space
waxeth
more
/
&
gethereth
strength
as
many
other
thynges
do
/
For
Ouide
sayth
/
I
haue
sene
a
wounde
/
that
in
the
begynnynge
Mought
easily
haue
be
brought
to
healynge
Whiche
by
delay
and
continuance
Hath
after
growen
vnto
more
greuaunce
.
Gyue
none
eare
vnto
the
louer
/
no
more
thanne
thou
woldeste
do
vnto
an
inchauntoure
or
a
sorcerer
:
For
he
cometh
pleasantly
and
flaterynge
/
fyrst
praysynge
the
mayde
/
shewynge
her
howe
he
is
taken
with
the
loue
of
her
beautie
/
&
that
he
must
be
deed
for
her
loue
:
for
these
louers
knowe
well
inough
/
the
vayne
glorious
myndes
of
many
/
whiche
haue
a
great
delyte
in
theyr
owne
preyses
/
where
with
they
be
caught
lyke
as
the
Byrder
begyleth
the
byrdes
.
He
calleth
the
fayre
/
propre
/
wytty
welspoken
/
and
of
gentyll
bloode
:
Wherof
parauenture
thou
arte
nothynge
at
all
/
and
thou
lyke
a
foole
arte
glad
to
here
those
lyes
/
&
weneste
that
thou
doeste
seme
so
in
dede
/
whan
thou
arte
neuer
a
whytte
so
:
But
put
case
thou
doeste
seme
so
/
loke
whether
he
call
the
wyse
and
honeste
/
whiche
if
he
do
nat
all
thy
preyse
is
nought
:
and
if
he
do
/
what
maye
he
hope
to
gette
of
the
?
For
if
he
hope
to
optayne
his
purpose
therby
/
than
hath
he
belyed
the.
How
hath
he
than
handled
his
matt
?
He
sayth
he
is
taken
with
thy
propretes
:
what
than
?
and
sayth
he
shall
dye
/
excepte
he
maye
haue
the
/
yea
there
is
the
cause
of
his
complaynt
.
Therfore
beware
thou
/
leste
thy selfe
be
taken
also
with
his
wordes
/
and
perysshe
as
well
as
he
.
He
saythe
he
shall
dye
for
the
/
yea
and
that
he
dieth
euen
streight
way
.
Beleuest
thou
that
?
A
foole
/
let
hym
shewe
the
/
howe
many
haue
dyed
for
loue
/
amonge
so
many
thousandes
as
haue
bene
louers
.
Loue
dothe
peyne
some
tymes
but
it
neuer
sleeth
.
Or
though
he
dyd
dye
for
the
/
yet
it
were
better
for
the
let
hym
perysshe
/
than
be
perisshed
thy selfe
:
and
that
one
shulde
perisshe
than
twayne
.
I
nede
nat
to
reherse
here
/
the
common
songe
of
louers
/
whiche
they
synge
onely
to
disceyue
/
whan
they
haue
many
tymes
nat
one
droppe
of
loue
towarde
her
.
For
if
he
had
ones
fulfylled
his
appetite
of
the
/
than
wolde
he
shewe
howe
moche
he
loued
the.
If
he
had
loued
thy
good
vertues
&
mynde
/
as
longe
as
thou
haddest
lyued
/
he
wolde
neuer
haue
ben
full
or
wery
of
the.
But
nowe
bycause
he
loued
but
only
thy
body
/
and
the
shorte
pleasure
therof
/
therfore
whan
the
body
decayeth
/
his
loue
also
vanissheth
away
/
and
he
fylled
and
saciate
with
pleasure
/
lotheth
the
plente
.
There
be
nat
a
fewe
examples
therof
:
neither
we
nede
nat
to
fetche
them
of
the
olde
worlde
.
For
there
is
none
so
ignorant
/
but
he
hath
harde
tell
/
and
seen
thousandes
of
men
/
whiche
whan
they
had
abused
yonge
women
for
a
season
/
haue
caste
them
vp
in
to
some
stewes
/
bycause
they
neuer
loued
them
in
dede
.
And
manye
that
haue
loued
very
feruently
/
haue
bene
turned
at
the
last
from
hotte
loue
vnto
mortall
hate
/
and
haue
kylde
their
loues
/
or
cutte
theyr
throttis
.
There
is
no
cite
/
wherin
those
thynges
be
nat
harde
dayly
.
Wherfore
I
wonder
moche
of
the
foly
of
yonge
women
:
Whiche
wyllyngly
drowne
them selfe
in
the
great
see
of
wretchednes
.
Wherof
come
so
manye
stewes
/
and
so
many
harlottis
/
yea
that
haue
ben
commen
of
honeste
kynne
?
What
is
the
cause
/
that
so
many
yonge
women
lye
pockye
/
and
scabbed
/
in
spyttels
/
and
lazer
houses
/
and
that
yonge
women
?
What
is
the
cause
that
so
manye
go
a
beggynge
/
pale
and
sycke
/
but
these
meanes
?
Wherfore
if
no
regarde
of
vertue
/
no
regarde
of
goodnes
and
honestie
may
moue
the
/
if
none
actis
of
holy
virgins
may
reuoke
the
/
at
leste
wyse
let
these
miserable
chancis
ef
yonge
women
turne
the
/
whiche
doutlesse
shall
light
vpon
the
/
if
thou
folowe
on
the
same
waye
that
they
haue
gone
before
.
For
the
louer
wyll
disceyue
the
/
eyther
bycause
it
is
his
custome
to
disceyue
/
or
bycause
that
is
the
rewarde
of
this
fylthy
loue
/
orels
bycause
the
pleasure
lothed
by
the
reason
of
abundance
/
moueth
hym
so
to
do
.
Here
vnto
many
thynges
shall
profite
/
that
haue
bene
tolde
in
the
place
/
where
I
haue
intreated
of
the
kepyng
and
sauynge
of
chastite
:
as
that
good
fare
of
meate
and
drynke
/
do
nat
kendle
&
noryshe
loue
/
neither
also
idelnes
/
nor
ouer
moche
kepyng
of
company
with
men
.
Lucian
the
rhetorician
enduceth
Venus
askynge
her
sonne
Cupide
/
what
is
the
cause
/
that
whan
he
woundeth
with
his
darte
of
loue
/
bothe
Iuppiter
/
Neptune
/
Apollo
/
Iuno
/
yea
&
her selfe
to
his
owne
mother
/
and
finally
all
the
goddis
/
yet
doth
he
nat
ones
meddell
with
Pallas
/
Diane
/
and
the
Musis
?
Where
vnto
he
answereth
:
Pallas
sayth
he
:
thretneth
me
/
whan
I
come
to
warde
her
/
and
resisteth
and
withstandeth
the
occasions
.
Nowe
the
Musis
be
ful
of
vertuous
reuerence
/
and
euer
occupied
with
some
vertuous
labour
:
and
so
they
kepe
them
out
of
loue
with
theyr
study
.
And
Dian
runneth
about
in
the
woddes
and
desartes
/
and
so
she
can
nat
loue
/
bycause
she
fleeth
companye
.
For
moche
of
loue
crepeth
in
by
the
bodylye
senses
:
whiche
after
nourysshed
with
in
tender
myndes
and
thoughtes
/
groweth
vnto
more
.
But
parauenture
the
mayde
is
caught
all
redy
/
than
must
we
seke
a
remedy
for
the
wounde
/
afore
it
constrayne
her
to
do
that
thyng
/
whiche
shall
cause
her
euer
lastynge
repentance
.
Fyrst
thou
mayst
be
sory
/
that
thou
hast
wyttyngly
throwen
thy selfe
in
to
that
doungian
.
Nor
those
folkes
ought
to
be
taken
hede
vnto
/
that
saye
/
hit
lyethe
nat
in
theyr
owne
power
/
to
eschewe
loue
.
For
so
saye
some
/
whiche
excuse
theyr
owne
vyce
with
necessite
:
as
though
they
had
done
it
agaynst
their
wyll
.
Nor
they
that
so
say
seme
to
knowe
the
power
and
nature
of
loue
.
Also
remembre
this
lytell
verse
:
Loue
can
nat
be
thrust
out
/
but
it
maye
crepe
out
.
Wherby
we
maye
perceyue
/
that
loue
neyther
breaketh
in
violently
/
nor
can
be
cast
out
violently
.
But
lyke
wyse
as
hit
hath
by
lytell
and
lytell
crepte
in
/
so
by
lytell
and
lytell
it
may
be
put
awaye
agayne
.
Therfore
let
nat
thy
mynde
wandre
.
For
if
it
be
nat
kepte
/
it
wyll
runne
thyther
of
hit
owne
accorde
.
Some
tyme
consyder
thy selfe
/
howe
many
thynges
thou
haste
done
folysshelye
/
blyndly
/
and
without
witte
/
brayne
/
or
reason
/
by
the
meanes
of
loue
:
And
howe
moche
good
tyme
thou
haste
loste
in
it
/
with
vnprofitable
&
folysshe
cares
/
and
lost
the
occasions
of
many
good
dedes
.
Remembre
also
howe
thou
haste
bourned
/
howe
many
thynges
thou
haste
thought
/
sayd
/
yea
and
done
/
parte
folisshe
/
parte
madde
/
ye
and
some
vngratious
.
Remembre
in
to
what
misery
thou
castest
thy selfe
lyke
a
blynde
body
:
and
what
a
benyfit
agayne
thou
haste
opteyned
/
that
haste
recouered
thy
syght
/
and
a
pourpose
and
wyll
to
comme
vnto
better
mynde
agayne
:
Whiche
thynge
thou
mayste
reken
to
be
a
great
gyfte
of
god
/
and
thy selfe
to
be
moche
bounde
to
hym
for
hit
.
Therfore
set
thy selfe
vnto
some
worke
/
and
kepe
thy selfe
from
the
syghte
and
herynge
of
the
parson
/
that
thou
loueddest
:
and
if
he
come
by
chance
in
to
thy
thought
/
turne
thy
mynde
some
other
way
/
either
with
redyng
or
prayeng
/
or
some
good
communication
or
some
honest
songe
/
or
studyeng
of
some
mery
matter
:
so
that
it
be
clene
and
honest
.
And
if
he
/
whom
thou
louest
/
haue
any
faute
or
vice
/
call
that
ofte
vnto
remembraunce
/
and
nat
what
vertue
and
goodnes
he
hath
:
For
there
is
no
bodye
lyuynge
but
he
hath
some
thyng
/
that
may
be
dispreysed
:
therfore
let
that
be
had
fyrste
in
remembrance
and
consydre
this
/
that
great
vices
lye
often
hydde
vnder
the
coloure
of
vertue
/
and
many
perillous
thinges
cloked
vnder
an
honest
face
outwarde
.
Beautie
makethe
folkes
proude
and
disdaynous
:
noble
byrthe
maketh
them
stately
:
ryches
/
intollerable
:
strength
of
body
cruell
.
Therfore
consydre
in
thy
mynde
/
nat
what
he
hath
sayd
/
that
hath
lyked
the
/
but
what
he
hath
spoken
/
that
hath
dislykedde
the
:
as
if
he
hath
eyther
done
or
sayd
ought
peuysshely
/
folysshely
/
foule
/
horrible
/
abomynable
/
lewedely
/
vnthriftyly
/
madly
/
vngratiously
:
and
by
that
that
cometh
forthe
/
make
coniecture
/
what
lyeth
hydde
secretely
and
closely
with
in
.
For
there
is
no
bodye
/
but
he
hydeth
his
faute
as
moche
as
he
can
/
and
sheweth
his
vertue
vnto
the
vttermoste
/
&
so
the
vertue
appereth
more
than
it
is
/
and
the
vice
lesse
.
More
ouer
we
be
disceyued
with
the
nere
similitudes
of
vicis
and
vertues
/
whan
euery
man
laboreth
to
seme
better
than
he
is
/
and
we
vnwysely
/
and
after
the
common
opinion
esteme
vertues
/
callyng
hym
liberall
that
is
a
waster
/
and
hym
bolde
/
that
is
foolehardye
/
and
eloquent
/
that
is
a
great
babler
/
and
wytty
/
that
is
inconstant
/
where
with
yonge
women
be
ofte
disceyued
/
whan
they
can
nat
perceyue
the
sothe
/
and
iuge
the
man
by
that
/
whiche
outwardly
appereth
:
Neither
any
man
goth
to
his
loue
/
but
he
setteth
hym selfe
forthe
with
all
his
best
propretes
/
that
he
may
seme
to
lacke
nothynge
/
that
any
man
ought
to
haue
:
&
by
that
meanes
disceyueth
folisshe
yonge
women
/
hydyng
great
vicis
/
vnder
a
thyn
colour
of
vertue
/
as
byrders
hyde
the
lyme
with
meate
/
and
fysshers
the
hoke
with
the
bayte
.
This
a
yonge
woman
ought
to
consyder
/
before
it
be
to
late
to
repent
/
leste
she
begynne
to
waxe
wyse
/
whan
hit
shall
nothynge
auayle
.
And
if
thou
be
clene
gotten
out
of
loue
/
&
healed
/
&
hast
recouered
thy
syght
agayne
/
than
shalt
thou
se
/
howe
moche
thou
arte
bounde
vnto
god
/
that
hath
taken
the
out
of
thy
madnes
/
and
restored
the
vnto
thy
witte
.
For
what
vertuous
christen
woman
/
or
els
pagan
/
of
any
wytte
or
honestie
/
loued
euer
any
other
than
her
husbande
.
Therfore
thou
shalte
neither
desyre
thy selfe
to
be
louedde
in
this
wyse
/
neither
by
vngratious
craftes
inflame
the
myndes
of
men
/
the
whiche
fyre
shall
retourne
agayne
vnto
thy selfe
.
Many
women
reioyse
to
haue
louers
/
whose
hartis
they
may
burne
&
inflame
purposely
.
O
thou
vngratious
woman
/
seest
thou
nat
/
howe
thou
bryngest
hym
in
to
the
possession
of
the
deuyll
with
thy
crafte
/
whither
thy selfe
shall
go
also
/
thereto
receyue
thy
mede
/
wher
ye
shall
both
burne
/
he
for
beynge
ouer
come
of
the
deuyll
/
and
thou
for
ouer
commynge
hym
for
the
deuyll
/
ye
shall
bothe
be
payde
your
wages
?
Nowe
the
apostle
sayth
:
The
wagis
of
synne
is
dethe
.
Howe
a
mayden
ought
to
loue
.
The
.xv.
Chaptre
.
ANd
yet
I
wold
nat
a
mayd
shuld
clerely
be
without
loue
/
for
mankynde
semeth
to
be
made
and
shapen
vnto
loue
/
to
th
entent
/
they
may
be
coupled
to
gether
/
in
charite
/
and
nat
with
this
carnall
and
fylthy
erthly
Cupide
&
Venus
/
but
the
heuenly
and
spirituall
/
whiche
causeth
holy
loue
.
Wherfore
the
mayde
shall
haue
to
loue
the
father
almyghty
god
/
her
spouse
Christe
/
and
his
mother
the
holy
virgin
/
and
the
churche
of
god
/
with
all
the
holye
virgins
/
whose
soulis
dwelle
blessedly
in
heuen
:
and
theyr
names
be
had
in
honour
/
here
in
erthe
.
She
hath
also
her
owne
father
and
mother
/
whiche
brought
her
in
to
the
worlde
/
and
brought
her
vp
/
and
nourisshed
with
so
great
labour
and
care
:
whom
she
ought
to
haue
in
the
stede
of
god
/
and
loue
and
worshyp
/
&
helpe
with
al
her
power
.
Therfore
let
her
regarde
greatly
their
commandementes
/
and
mekely
obey
them
/
neyther
shewe
in
mynde
countinance
nor
testure
any
stubbernes
/
but
reken
them
to
be
as
it
were
a
verye
image
of
almyghtye
god
/
the
father
of
all
thynge
.
She
hath
also
to
loue
/
her
owne
vertues
and
soule
/
and
mynde
gyuen
vnto
god
:
and
more
ouer
the
eternall
pleasure
and
welthe
/
whiche
neuer
shall
haue
ende
.
Whiche
thynges
if
she
loue
truely
/
she
shall
neither
loue
man
aboue
god
/
neyther
set
more
by
a
baudye
felowe
/
than
her
spouse
Christe
:
nor
regarde
more
an
olde
fylthye
baude
/
than
the
pure
virgin
Mary
:
neyther
loue
better
the
stynkynge
stewes
than
the
holy
churche
of
god
:
nor
the
company
of
vnclene
women
/
aboue
the
company
of
holy
virgins
:
nor
strangers
aboue
father
and
mother
:
nor
her
body
aboue
her
soule
:
neither
set
more
by
other
folkes
vices
/
than
theyr
vertues
:
nor
myndes
that
seruethe
deuyl
/
aboue
those
that
serue
god
:
neyther
them
that
wolde
haue
her
distroyed
/
aboue
them
that
wolde
haue
her
saued
:
nor
a
shorte
pleasure
/
aboue
ioye
euerlastyng
:
nor
the
myserye
of
damned
folkes
/
aboue
the
perfyte
welthe
of
them
that
be
saued
.
By
these
meanes
the
commandementis
of
god
shal
be
more
estemed
with
her
/
than
the
counsayles
of
a
disceytfull
man
:
and
rather
gyue
credence
vnto
Christe
/
than
vnto
the
wordes
of
a
lecherous
knaue
:
and
rather
folowe
the
virgin
Mary
/
than
bodily
pleasure
:
and
haue
hym
more
dere
/
whom
she
hath
conciled
vnto
the
/
than
whom
a
haudy
drabbe
counsayleth
the
vnto
.
Neyther
breke
the
lawes
of
the
churche
/
to
kepe
the
lawes
of
the
brothell
house
:
and
rather
chose
the
company
of
saynt
Catherin
/
Saynt
Hagnes
/
saynt
Clare
/
saynt
Tecla
/
and
saynt
Agatha
/
than
the
company
of
them
/
of
whom
bothe
the
lyfe
is
vnknowen
vnto
god
/
and
the
names
vnto
man
/
and
both
well
inough
knowen
vnto
the
deuyl
.
Neither
forsake
thy
father
and
mother
/
to
folowe
thy
louer
:
nor
gyue
them
perpetuall
sorowe
/
to
gyue
thy
louer
the
shorte
pleasure
of
thy selfe
.
Neyther
wysshe
rather
to
fare
well
in
thy
body
/
than
in
thy
soule
:
neither
thy
body
to
be
in
ioye
/
and
thy
soule
in
wo
:
neyther
gyue
an
eare
rather
vnto
an
vnthrifty
tale
/
than
a
vertuous
:
nor
beleue
the
minister
of
the
deuyl
/
rather
than
the
minister
of
Christ
.
For
the
pleasure
is
but
shorte
/
and
the
payne
euerlastynge
.
Howe
the
mayde
shall
seke
an
husbande
.
The
.xvj.
Chapter
.
THe
wise
poet
virgil
/
where
he
doth
brynge
in
kynge
Latinus
/
and
his
wyfe
Amata
/
talkyng
to
gether
with
Turnus
/
whiche
shulde
be
their
doughters
husbande
/
theyr
doughter
also
present
/
he
maketh
the
mayde
to
do
no
more
but
wepe
and
blusshe
/
without
speakynge
of
wordes
:
wherby
he
signifieth
/
that
it
becometh
nat
a
mayde
to
talke
/
where
her
father
and
mother
be
in
communication
/
about
her
maryage
:
but
to
leaue
all
that
care
and
charge
holly
vnto
them
:
whiche
loue
her
as
well
as
her selfe
dothe
.
And
lette
her
thynke
that
her
father
and
mother
/
wyll
prouide
no
lesse
diligently
for
her
/
than
she
wolde
for
her selfe
:
but
moche
better
/
by
the
reason
they
haue
more
experience
&
wysedome
.
More
ouer
/
it
is
nat
comely
for
a
mayde
to
desyre
maryage
/
and
moche
lesse
to
shewe
her selfe
/
to
longe
therefore
.
It
was
a
custome
in
olde
tyme
amonge
the
Romayns
/
while
that
chaste
worlde
lasted
/
whiche
was
the
example
of
honestie
/
that
whan
a
mayde
was
fyrste
maryed
/
and
brought
in
to
her
husbandes
house
/
she
shulde
nat
go
in
at
his
dore
her selfe
/
but
be
taken
vp
and
be
caryed
in
by
other
:
as
a
token
/
that
she
came
nat
thether
with
her
good
wyll
/
where
she
shulde
lose
her
virginite
.
Therfore
whan
the
father
and
the
mother
be
busy
about
theyr
doughters
maryage
/
let
her
helpe
the
matter
forwarde
with
good
prayer
:
and
desyre
of
Christe
and
his
mother
with
pure
affection
/
that
she
maye
haue
suche
an
husbande
/
whiche
shall
nat
let
nor
hynder
her
from
vertuous
lyuynge
/
but
rather
prouoke
/
exorte
/
&
helpe
her
vnto
hit
.
And
the
fathers
on
theyr
parties
/
let
them
calle
to
remembrance
/
the
sayeng
of
Themistocles
the
noble
man
of
Grece
/
whyche
whan
he
was
asked
of
one
whether
he
had
leauer
marie
his
doughter
to
a
ryche
ill
man
/
or
to
a
poure
good
man
/
made
answere
agayne
:
I
had
leauer
haue
a
man
without
money
/
than
money
without
a
man
.
Also
let
hym
remembre
the
doynge
of
Pittachus
/
the
wyse
man
of
Mytilena
/
whiche
whan
a
yonge
man
/
that
had
chose
of
.ij.
wyues
/
the
one
of
great
substance
and
kynne
/
the
other
egall
vnto
his
selfe
of
ryches
and
byrthe
/
asked
hym
counsaile
/
whether
were
better
to
marye
:
the
wise
man
had
hym
go
to
children
playenge
.
Nowe
had
the
children
a
playe
/
wherin
they
were
wonte
to
synge
and
repete
often
these
wordes
:
Take
to
the
thy
pere
:
wherby
they
ment
/
that
most
wysedome
was
for
euerye
man
to
do
so
.
It
is
a
great
charge
for
a
man
to
seke
an
husbande
for
his
doughter
/
neither
it
ought
nat
to
be
gone
about
negligently
.
It
is
a
knotte
that
can
nat
be
lyghtly
losed
/
onely
deth
vndoth
it
.
Wherefore
the
fathers
and
mothers
/
procure
vnto
theyr
doughters
/
either
perpetuall
felycite
/
if
they
marye
them
to
good
men
/
or
perpetuall
misery
/
maryeng
them
vnto
yll
.
Here
is
moche
to
be
studied
/
and
great
delyberation
to
be
taken
/
with
good
auisement
and
counsaile
/
afore
a
man
determyne
ought
.
For
there
is
moche
werynes
in
mariage
/
&
many
paynes
must
be
suffred
.
There
is
nothynge
but
one
/
that
shall
cause
maryage
to
be
easy
vnto
a
woman
:
that
is
/
if
she
chaunce
on
a
good
and
a
wyse
husbande
.
O
folysshe
frendes
/
and
maydes
also
/
that
set
more
by
them
/
that
be
fayre
/
or
ryche
/
or
of
noble
byrthe
/
than
them
that
be
good
:
and
caste
your selfe
in
to
perpetuall
care
.
For
if
thou
be
maryed
to
a
fayre
one
/
he
wyll
be
proude
of
his
person
:
And
if
thou
marye
to
a
rythe
one
/
his
substance
maketh
hym
stately
:
And
if
thou
be
maried
to
one
of
great
byrthe
/
his
kynred
exalteth
his
stomacke
.
Nowe
/
if
thou
marye
vnto
one
for
his
fayrenes
/
whiche
hathe
neyther
reason
/
nor
vertue
/
nor
any
droppe
of
wytte
/
as
it
is
ofte
proued
by
experience
/
as
the
wyse
man
of
Grece
sayd
by
these
goodly
Innes
/
where
be
foule
hostesses
:
by
lyke
reason
thou
myght
marye
an
ymage
or
a
paynted
table
.
Canst
thou
fynde
in
thy
harte
to
be
a
foles
wyfe
/
for
his
goodes
?
Thanne
mightest
thou
as
well
desyre
to
be
maried
to
an
ymage
of
golde
.
Woldest
thou
be
maried
vnto
a
getylman
borne
/
whiche
is
of
fylthye
and
nought
ye
lyuynge
/
for
his
blode
?
as
well
than
thou
myghteste
those
the
ymage
of
Scipio
or
Cesar
.
And
in
very
dede
it
were
better
to
be
maried
vnto
an
ymage
/
or
a
picture
/
or
to
a
paynted
table
/
than
to
be
maryed
to
a
vicious
/
or
a
folysshe
/
or
a
brayneles
man
.
Wherfore
I
may
better
compare
them
vnto
asses
/
or
swyne
/
lyons
/
or
wolfes
/
than
to
mad
men
.
And
in
tyme
passed
/
I
thought
it
had
bene
but
a
fable
/
that
men
telle
/
howe
Palyphat
the
quene
of
Candy
/
dyd
lye
with
a
bulle
:
and
other
as
vngratious
dedes
as
that
:
whiche
I
haue
harde
say
/
other
women
haue
done
:
but
nowe
me
thynketh
them
all
lykely
inough
to
be
true
/
whan
I
se
women
can
fynde
in
theyr
hartes
/
to
tomble
and
lye
with
vicious
and
fylthy
men
/
and
dronkerdes
/
and
braulers
/
and
dawysshe
/
&
brayneles
/
cruell
&
murderars
.
For
what
difference
is
betwene
them
and
asses
/
swyne
/
bores
/
bulles
/
or
beares
?
What
madnes
is
it
to
haue
delyte
in
suche
men
/
and
to
flee
and
eschewe
wyse
men
/
as
Plutarke
the
philosopher
sayth
/
&
flee
honeste
men
and
good
men
/
as
warely
as
they
wolde
flee
from
venomous
bestis
?
Wherfore
it
was
well
and
aptly
spoken
/
that
a
countrey
man
of
myne
sayde
/
that
the
nature
of
women
was
in
chosynge
men
/
lyke
vnto
the
female
wolues
:
whiche
amonge
a
great
sorte
of
males
/
take
the
fouleste
and
worste
fauored
:
but
men
neuer
caste
any
fauoure
to
a
woman
/
but
for
some
good
propretie
/
either
of
substance
/
person
/
or
witte
.
And
women
many
tymes
loue
some
men
/
bycause
there
is
nothynge
in
them
worthye
to
be
beloued
▪
wherby
they
declare
the
more
playnly
/
that
they
go
without
reason
.
whiche
thynge
I
say
by
some
that
haue
nothynge
a
do
with
theyr
reason
/
but
all
gyuen
and
applied
vnto
their
bodye
:
Agaynst
whom
I
haue
spoken
sharpely
/
bicause
they
dote
/
and
fonde
good
yonge
men
/
and
brynge
them
to
fylthynes
and
foly
/
whan
they
wolde
fayne
please
the
women
/
and
se
they
can
nat
/
excepte
they
go
wyde
from
all
conditions
perteynynge
vnto
men
.
For
lyke
as
children
/
whiche
be
gyuen
all
vnto
sporte
and
playe
/
neither
haue
discretion
for
lacke
of
age
to
comprehende
any
depe
matter
/
haue
onely
in
pryce
and
regarde
those
/
that
can
handle
theyr
sportes
and
pastymes
the
moste
aptly
.
so
women
set
all
vpon
pleasures
/
and
volupties
/
wantonnes
/
and
foly
/
thynke
no
man
wyse
/
but
those
that
can
well
conuey
suche
matters
:
and
what
so
euer
perteyneth
to
wytte
&
sadnes
/
they
counte
foly
:
So
their
discretion
is
blynded
so
sore
/
that
they
loue
/
estyme
and
set
by
foles
/
and
counte
them
for
great
wyse
men
:
&
abhorre
them
/
that
be
wyse
in
dede
/
hate
dispyse
/
and
lothe
them
/
and
take
them
for
foles
:
in
lyke
maner
as
folkes
that
be
sicke
of
a
great
agewe
/
wene
that
swete
meate
is
bytter
:
and
as
sowes
haue
more
delice
in
myre
and
durte
,
than
in
swete
flowres
.
What
hope
shall
we
haue
of
them
/
that
haue
so
feble
discretion
and
so
corrupted
:
For
maydes
that
desyre
and
wysshe
for
suche
husbandes
/
in
whom
be
the
externall
gyftes
of
fortune
/
whiche
the
people
calle
good
/
nor
haue
no
respecte
vnto
thyn
warde
goodnes
/
they
be
worthy
to
fele
perpetuall
sorowe
/
and
to
be
punysshed
for
theyr
errour
/
so
longe
as
they
lyue
:
bicause
they
dispise
that
/
that
is
the
more
noble
and
excellent
in
dede
/
in
comparison
of
that
/
whiche
is
more
vyle
&
lesse
worth
.
O
folysshe
mayde
/
whiche
haddest
leauer
haue
contynuall
sorowe
in
golde
and
sylke
/
than
haue
pleasure
in
wollen
cloth
:
whiche
had
leauer
be
hated
&
beaten
in
rayment
of
purple
and
ryche
colour
/
than
beloued
and
set
by
in
a
course
garment
of
meane
colour
.
If
thou
haddest
leauer
haue
that
other
/
take
that
thou
haste
chosen
/
nor
be
nat
discontent
with
that
/
whiche
thou
hast
wyrtyngly
taken
with
thyn
owne
handes
.
More
ouer
/
we
haue
harde
tell
of
some
so
folisshe
husbandes
/
that
they
haue
kylled
theyr
wyues
/
as
Iustina
a
mayde
of
Rome
/
borne
of
noble
blode
/
whom
her
father
&
mother
maried
vnto
a
yonge
man
of
great
possessions
/
but
of
smale
discretion
and
witte
:
whiche
whan
he
sawe
his
wyues
whyte
necke
/
as
she
was
stowpyng
to
vnlose
her
shone
/
fell
streight
in
to
a
suspection
and
ielosye
ouer
her
/
bycause
of
her
beautie
:
&
with
a
sworde
cutte
her
necke
in
sunder
:
of
whom
was
made
this
epitaphie
folowynge
:
My
cruell
husbande
to
deth
hath
de
done
And
with
a
sworde
my
necke
in
sunde
cutte
As
I
was
stowpynge
to
vntye
my
shoone
And
to
pulle
out
my
praty
fote
And
that
besyde
the
bedde
/
where
I
was
layde
With
hym
nat
long
before
.
O
harde
&
cruell
mynde
In
that
same
place
/
where
as
he
had
hadde
My
mayden
heed
/
to
shewe
hym
so
vnkynde
Yet
I
neuer
offended
/
wherfore
I
ought
to
dye
All
myghty
god
to
recorde
I
take
:
And
loo
nowe
here-slayne
I
lye
.
Thus
pleased
fortune
myne
ende
to
make
But
fathers
all
example
take
by
me
Iustina
/
as
warely
as
you
can
If
ye
loue
your
doughter
tenderly
That
you
ne
marye
her
to
a
folisshe
man
.
Fathers
and
mothers
whiche
marye
theyr
children
vnto
good
and
vertuous
mates
/
do
nat
onely
prouyde
well
for
them
/
but
also
for
them selfe
.
For
they
get
them
suche
sonnes
&
daughters
in
lawe
/
that
shall
be
socoure
and
ayde
vnto
them
in
theyr
olde
age
:
And
if
they
be
noughtys
&
vngratious
/
they
prouide
them
of
enemyes
.
Nowe
of
the
sonne
in
lawe
/
we
haue
an
example
in
the
gospell
:
For
saint
Peters
mother
in
lawe
/
whan
she
lay
sicke
of
great
ague
/
was
made
holle
of
our
lorde
/
at
thin-stance
of
her
son
in
lawe
:
Suche
it
was
to
haue
so
good
a
sonne
in
lawe
/
that
Christ
disdayned
nat
to
take
vnto
his
disciple
.
And
of
the
doughter
in
lawe
/
we
rede
an
example
in
the
boke
of
Ruth
:
That
whan
Noemy
came
home
into
Iury
/
her
owne
countre
/
out
of
the
lande
of
Moab
/
her
husbande
&
her
sonnes
beyng
deed
/
&
brought
with
her
.ii.
sonnes
wyues
/
of
whom
the
one
called
Orpha
by
name
/
returned
/
agayne
to
her
owne
countrey
&
frendes
/
but
Ruth
kepte
styl
with
her
mother
in
lawe
/
&
both
conforted
her
with
wordes
/
and
nourisshed
&
kepte
her
with
her
labour
:
in
so
moche
that
Noemy
founde
in
Ruth
/
both
the
loue
of
a
doughter
/
and
dyligent
seruyse
of
a
sonne
.
Noemy
had
ben
a
wydowe
and
deserte
in
dede
/
if
she
had
hadde
no
better
a
doughter
in
lawe
/
than
Orpha
was
:
but
in
as
moche
as
she
had
Ruth
/
she
was
nat
all
destitute
of
chyldren
/
neyther
had
no
cause
to
name
her selfe
Mara
/
that
is
to
saye
bytter
/
as
her
mynde
was
to
be
named
.
Also
after
that
Ruth
had
borne
the
prophet
Esai
by
her
seconde
husbande
called
Booz
/
women
dyd
make
as
great
semblaunce
of
gladnes
vnto
Noemye
/
as
though
she
had
had
of
her
owne
doughter
or
her
owne
sonne
/
nat
onely
one
neuew
/
but
as
though
she
had
hadde
seuen
sonnes
her selfe
:
For
they
sayd
to
her
in
this
maner
:
Ther
is
one
borne
nowe
of
thy
doughter
in
lawe
/
whiche
shall
loue
the
and
be
better
vnto
the
/
than
though
thou
haddest
seuen
sonnes
.
Nowe
afore
I
make
an
ende
of
this
boke
/
I
wyll
answere
vnto
a
madde
and
a
franticke
opinion
/
whiche
bothe
maydens
and
wyues
haue
/
and
all
the
common
people
in
generall
/
that
thynke
it
is
expedyent
for
maydes
/
that
are
come
to
lawfull
age
of
maryage
/
to
be
sene
ofte
abrode
amonge
people
/
goodly
and
pykedly
arayed
/
and
to
kepe
company
and
communication
with
men
/
to
be
eloquent
in
speche
/
and
counnynge
in
daunsyng
and
syngyng
/
yea
&
to
loue
hym
afore
hande
/
whom
they
entende
to
mary
:
for
so
they
say
/
they
shall
the
more
lyghtly
mete
with
a
bargayne
.
A
man
might
make
answere
to
all
this
at
ones
/
but
I
will
examyne
it
from
poynt
to
poynt
/
to
content
nat
only
the
myndes
of
wyse
men
/
but
also
of
them
that
be
rude
and
ignorant
.
What
wyse
man
/
I
pray
you
/
wolde
euer
counsaile
this
thynge
/
knowyng
/
that
yll
is
nat
to
be
done
/
that
good
may
come
therof
?
and
specially
where
the
ill
is
euident
inough
/
and
the
good
neyther
certayne
nor
customed
to
folowe
commenly
vpon
the
dede
.
Wherfore
if
the
mayde
can
get
no
mariage
/
except
she
infecte
her
mynde
/
and
leoperde
her
honesty
on
this
facion
/
hit
were
better
neuer
to
mary
:
orels
to
mary
only
Christe
/
than
to
mary
fyrste
vnto
the
deuyll
/
that
she
maye
be
maryed
to
a
man
afterwarde
.
Nowe
.ii.
thinges
there
be
/
the
mooste
precious
that
a
woman
canne
brynge
with
her
to
a
man
honesty
of
body
/
&
good
fame
:
nor
there
is
no
man
so
folysshe
and
madde
/
neither
so
set
vpon
beautie
and
couetyse
of
goodes
/
neither
so
vngratious
and
so
vnthrifty
of
lyuyng
/
but
he
wyll
be
content
with
any
wyfe
/
hauynge
these
two
:
whiche
if
she
lacke
/
howe
can
he
be
content
:
Than
wolde
I
wytte
/
whether
mayde
is
the
more
lykely
to
be
of
good
fame
and
behauour
/
whether
she
that
bydeth
most
at
home
/
or
she
that
walketh
moche
abrode
?
At
home
there
is
none
occasyon
of
euyll
/
and
forthe
abrode
euery
place
is
fulle
.
And
of
her
that
taryeth
at
home
/
no
man
maketh
question
or
argument
:
But
of
her
that
walketh
moche
about
/
euery
man
wyll
say
his
opinion
:
wher
amonge
so
dyuers
sentenses
a
mayde
shall
soone
catche
a
blotte
:
whiche
wyll
sticke
in
no
place
more
soner
than
on
a
mayde
/
neither
worse
to
gette
out
.
Or
whiche
of
them
two
do
men
set
more
by
?
and
whether
wil
they
thynke
of
most
honest
demeaner
/
her
that
they
se
either
neuer
/
or
but
seelde
/
or
her
/
whom
they
mete
in
euery
corner
?
Verily
I
thinke
they
wyll
nat
beleue
/
that
she
kepeth
her
honestie
very
well
/
that
walketh
so
ofte
forth
.
And
as
for
prouydynge
of
her
maryage
/
I
thynke
hit
shulde
be
more
profitable
for
her
/
to
be
harde
telle
of
/
than
seen
.
For
a
mayde
that
is
ofte
in
syght
/
shall
chance
either
to
say
or
do
/
that
may
displease
hym
that
shuld
haue
her
:
or
some
of
them
that
be
of
his
counsaile
:
or
that
he
gyueth
credence
and
truste
vnto
.
Wherby
many
tymes
maryages
be
broken
/
euen
in
the
poynt
of
makyng
.
And
where
as
they
speke
of
clothynge
/
wherwith
to
make
her
gaye
/
if
she
be
maried
but
for
that
/
she
muste
nedes
be
hated
/
whan
●he
is
without
them
.
For
she
muste
nedes
some
tymes
lay
away
that
wede
/
&
be
with
her
husbande
at
home
in
meane
araye
.
For
commonlye
/
as
we
greatly
lyke
them
/
in
whom
we
fynde
any
speciall
goodnes
/
that
we
loked
nat
for
/
lykewyse
we
hate
them
as
sore
/
that
disapoynt
our
hope
of
any
good
bountie
.
For
if
thou
seme
pyked
and
propre
vnto
thy
spouse
/
and
arte
nat
so
in
dede
/
after
that
he
hath
taken
some
great
hope
of
thy
beautie
/
he
must
nedes
hate
the
/
whan
he
seeth
hym selfe
dispoyted
.
More
ouer
I
coude
name
bothe
in
this
countrey
&
in
myn
owne
/
dyuerse
maydes
/
whiche
coude
neuer
get
mariage
/
bicause
that
men
were
abasshed
of
theyr
costely
apparell
.
What
say
they
?
this
woman
wolde
spende
vp
all
her
maryage
good
in
one
gowne
/
or
one
broche
.
Therto
by
ouer
richely
aparelled
/
maydes
be
rekened
lyght
.
And
as
for
those
that
kepe
moche
companye
with
men
/
what
man
is
there
/
that
wyll
nat
suspecte
yll
by
them
?
Or
what
husbande
shall
she
fynde
so
patient
/
that
wyl
be
content
to
haue
his
wyfe
to
company
styll
and
common
with
men
?
or
wolde
nat
rather
haue
suche
one
/
as
wolde
more
gladlye
company
with
her
husbande
alone
/
than
with
a
great
multitude
of
men
?
Where
one
shall
tempte
her
mynde
with
eloquence
/
an
other
with
comlynes
of
person
/
some
with
beautie
/
some
with
lyberalyte
/
and
some
with
noblenes
.
For
as
for
maydes
to
be
eloquent
of
speche
/
that
is
to
say
great
bablers
/
is
a
token
of
a
lyght
mynde
and
shrewde
conditions
:
In
so
moche
that
he
that
shall
marye
her
/
shall
thynke
he
hath
a
serpent
&
no
wyfe
.
Fo●
yonge
men
will
prayse
her
vnto
her
face
/
that
is
fa●●
of
talke
/
and
a
ioyly
dauncer
/
and
full
of
mery
conceptes
/
and
playe
/
and
pleasant
/
and
call
her
well
manered
/
and
wel
brought
vp
/
al
to
haue
her
at
theyr
pleasure
/
but
none
to
mary
her
:
and
all
beleue
that
they
may
quickely
opteyne
theyr
purpose
of
suche
one
:
but
neuer
a
one
wyl
be
gladde
to
haue
suche
one
to
his
wyfe
/
that
he
seeth
is
so
applyenge
vnto
euery
mannes
wyll
:
they
preyse
for
the
tyme
all
that
she
doth
/
bicause
they
haue
delite
therin
.
But
and
the
folysshe
maydes
coulde
here
what
men
speake
afterwardes
amonge
them selfe
one
vnto
an
other
/
without
dissimulation
:
than
shulde
they
knowe
in
dede
howe
hartely
they
preysed
them
and
lyked
them
:
they
shulde
vnderstande
than
/
that
whan
the
men
called
her
mery
conceyted
/
they
ment
they
were
bablars
/
and
chatters
:
and
whan
they
called
them
lusty
tyrers
/
they
ment
they
were
lyght
mynded
:
and
where
they
called
them
well
nurtred
/
they
ment
they
were
wanton
.
But
some
wold
say
here
/
yet
by
these
meanes
they
come
by
mariage
.
I
graunt
/
in
dede
some
do
:
but
the
moste
parte
doth
nat
.
For
both
mo
be
maried
/
and
that
also
vnto
better
husbandes
/
that
neuer
go
about
to
tempte
no
men
/
the
whiche
whan
they
se
them selfe
begyled
with
the
women
/
they
kylle
them
vp
with
yll
intreatynge
.
And
this
the
mayde
may
be
sure
of
/
that
she
shall
neuer
haue
good
lyfe
with
that
husbande
/
whiche
she
hath
gootten
by
wyles
and
craftes
.
Or
if
there
be
any
man
so
mad
or
folisshe
/
that
had
leauer
haue
suche
a
woman
to
his
wyfe
/
than
one
that
loueth
solitariousnes
/
and
is
sad
both
of
behauour
and
aparell
/
and
mylde
of
there
:
suche
a
man
wolde
nat
I
marye
my
doughter
to
:
for
he
muste
nedes
loue
lewdnes
and
vyce
/
that
setteth
more
by
suche
knackes
/
than
by
vertue
and
goodnes
.
Nowe
wil
I
speke
a
fewe
wordes
of
loue
/
the
whiche
doteth
all
maydes
for
the
mooste
parte
/
&
disceiueth
them
greatly
/
and
bryngeth
to
moche
mischiefe
.
For
hit
dothe
nat
become
amayd
to
make
any
signe
/
that
she
wold
fayne
be
maried
/
or
that
she
loue
any
yonge
man
to
wedde
.
For
if
she
loue
hym
afore
or
she
haue
hym
/
that
it
be
knowen
/
what
shall
he
thynke
/
but
that
she
wyll
as
lyghtly
loue
another
as
she
hath
done
hym
/
whom
as
yet
she
ought
to
shewe
no
loue
vnto
:
neither
he
wil
beleue
that
she
loueth
hym
alone
/
seynge
there
is
as
great
cause
to
loue
other
.
And
if
he
shulde
marie
her
/
he
wyll
thynke
she
wyll
haue
as
good
mynde
to
other
as
hym selfe
/
whan
she
is
so
lyght
of
loue
.
Let
euery
body
excuse
the
matter
as
they
wyll
/
but
in
very
dede
euery
woman
/
that
loue
the
any
man
vesyde
her
husbande
/
is
accursed
/
if
she
haue
a
do
with
hym
:
and
though
she
haue
nat
/
yet
is
she
an
harlotte
in
mynde
.
And
there
hath
bene
many
that
haue
loued
so
outragiously
/
that
they
haue
bene
obedient
vnto
the
pleasure
of
those
men
/
whom
they
hoped
shulde
be
their
husbandes
:
And
afterward
that
men
haue
dispised
&
cast
them
vp
:
whiche
in
my
mynde
was
well
and
wysely
done
.
For
they
be
vnworthy
for
to
be
maried
/
that
dare
shewe
an
example
vnto
those
men
/
whom
they
shulde
haue
/
howe
well
they
can
fynde
in
their
harte
to
lye
with
a
man
/
that
is
nat
theyr
husbande
.
For
by
likelihode
they
wyll
both
do
that
same
with
other
men
afore
their
mariage
/
and
in
their
mariage
with
theyr
adulterers
.
There
is
no
daye
/
wheron
these
thynges
by
chance
nat
in
euery
cite
:
nor
there
is
no
woman
so
ignorant
what
is
done
in
the
cite
/
but
she
hereth
tell
of
these
thynges
.
I
haue
harde
tell
in
this
countre
/
that
wowars
haue
bene
forsaken
for
none
other
cause
/
but
bycause
there
was
no
loue
betwene
the
parties
afore
.
For
the
yonge
women
sayde
/
they
coulde
nat
loue
them
/
nor
fynde
in
theyr
harte
to
haue
them
in
mariage
/
whom
they
loued
nat
/
nor
knewe
before
:
and
this
is
a
great
vse
they
saye
/
in
Candye
.
What
nede
is
it
to
rebuke
suche
myndes
with
wordes
/
whiche
who
so
dothe
nat
perceyue
to
be
vnchaste
/
I
holde
her
farre
more
noughtye
than
they
be
.
Nowe
than
louest
nat
thou
thy
husbande
/
bycause
he
is
coupled
vnto
the
by
goddis
lawes
and
goddis
commandement
/
but
bycause
thou
arte
vsed
to
his
loue
before
?
So
do
drabbes
and
harlottis
/
whiche
for
lyke
cause
loue
theyr
louers
:
and
thou
arte
nat
farre
vnlyke
vnto
those
drabbes
.
And
so
hit
chanceth
vnto
suche
women
/
euen
by
the
punyshement
of
god
/
that
all
the
loue
/
whiche
they
ought
to
kepe
in
theyr
mariage
/
they
spende
it
out
afore
.
Wher
of
this
common
sayenge
came
vp
:
that
they
that
marie
for
loue
/
shall
leade
their
lyfe
in
sorowe
.
For
it
chanceth
by
many
/
that
after
the
heate
of
loue
is
ones
past
/
there
foloweth
great
hate
/
whiche
thyng
ofte
tymes
maketh
wondre
and
talke
amonge
the
people
/
whan
they
here
tell
/
howe
so
great
louers
within
.iii.
or
.iiij.
dayes
fal
at
debate
/
and
begynne
to
deuorce
/
or
the
bryde
cake
be
eaten
.
Nor
it
is
no
maruayle
:
for
neyther
the
fyre
maye
laste
/
that
lacketh
wodde
:
neyther
loue
/
that
is
nat
nourisshed
with
honest
louynge
.
For
amonge
yll
folkes
/
as
Cicero
sayth
/
can
be
no
sure
frendshippe
.
Wherfore
hit
is
nat
expedient
to
make
maryages
by
loue
afore
hande
/
neither
to
couple
and
bynde
that
mooste
holy
charite
with
so
fylthy
and
brytell
bandes
:
and
yet
moche
worse
is
it
to
make
them
to
marye
by
stryuyng
/
and
hate
/
thretnyng
/
and
sute
:
as
whan
they
go
to
lawe
to
gether
/
the
man
for
the
woman
/
bearynge
her
in
hande
/
that
she
is
his
wyfe
:
and
the
woman
in
lyke
maner
for
the
man
.
I
neuer
harde
tell
of
more
folysshenes
/
than
for
a
woman
to
laboure
to
haue
a
man
/
agaynst
his
wyll
/
with
whom
she
shall
bothe
lyue
atwynne
:
and
excepte
he
loue
her
/
she
shall
lyue
in
perpetuall
sorowe
.
And
loue
muste
be
gotten
with
fayre
meanes
/
and
nat
compelled
:
For
he
wyll
neuer
be
a
sure
frende
/
that
is
drawen
and
holden
by
force
.
What
a
madnes
is
hit
to
begynne
that
sacrament
of
holy
loue
with
hate
?
I
wolde
nat
/
so
god
me
helpe
/
haue
a
seruant
agaynst
his
wyll
:
moche
lesse
a
mate
:
neyther
hit
is
nat
good
to
compell
a
man
agaynst
his
wyll
:
Nor
I
wolde
the
woman
shulde
be
maryed
vnto
hym
/
excepte
he
desyre
her
with
all
his
harte
:
nor
hit
becometh
nat
the
maydes
frendes
to
pray
or
labour
for
a
maryage
/
or
ones
to
offre
the
mayde
of
theyr
partye
:
but
the
man
shulde
seke
for
mariage
:
and
so
it
shulde
be
done
in
dede
/
sauyng
that
money
ruleth
and
ordreth
all
thynge
.
For
nowe
they
be
maryed
vnto
money
/
&
money
marieth
.
And
as
Senec
saythe
/
men
drawe
theyr
wyues
to
them
with
theyr
fyngers
.
And
therfore
se
we
so
many
sorye
and
vnluckye
maryages
/
whan
bothe
the
partyes
se
them selfe
coupled
vnto
the
money
/
and
nat
vnto
the
man
or
the
woman
.
Therfore
bothe
of
them
enbraseth
and
holdeth
faste
it
.
And
as
for
the
wyfe
/
the
husbande
kepeth
her
but
as
his
concubyne
/
and
she
hym
as
aduoutrer
:
neyther
loueth
one
another
/
but
for
the
fylthy
pleasure
of
lechery
:
and
elles
either
hateth
&
enuieth
other
.
But
they
that
wolde
kepe
the
nature
of
thynges
holle
and
pure
/
neyther
corrupte
them
with
wronge
vnderstandyng
/
shulde
reken
/
that
wedlocke
is
a
bande
&
couplyng
of
loue
/
benyuolence
/
frendshippe
/
and
charite
/
comprehendynge
with
in
hit
all
names
of
goodnes
/
swetnes
/
and
amyte
.
Therfore
let
the
mayde
neither
catche
/
and
disceyue
by
subtylte
hym
/
that
shulde
be
her
inseparable
felowe
/
nor
pull
&
drawe
by
playne
violence
:
but
take
and
be
taken
by
honeste
/
symple
/
playne
/
and
good
maner
/
that
neyther
of
them
complayne
with
both
their
harmes
:
or
say
/
they
were
disceyued
or
compelled
.
Here
endeth
the
fyrst
boke
of
the
instruction
of
a
Christen
woman
.
The
seconde
boke
of
the
instruction
of
a
Christen
Woman
.
Of
Wedlocke
.
The
fyrst
Chaptre
.
THis
is
no
place
here
to
reson
either
the
laudes
or
dispreyses
of
wedlocke
.
Nor
the
olde
questions
are
to
be
touched
:
as
/
Is
it
for
a
wyse
man
to
wedde
a
wyfe
?
Nor
the
questions
of
our
christen
men
/
concernynge
wedlocke
/
single
lyfe
/
and
virginite
/
and
other
/
that
saynt
Augustine
/
and
other
doctours
of
our
christen
faith
haue
disputed
.
I
knowe
/
there
haue
bene
some
that
haue
sore
rebuked
wedlocke
:
and
that
nat
only
heretickes
/
as
the
Manicheis
/
that
vtterly
commanded
to
absteyne
from
maryage
:
whose
errours
be
clene
damned
and
banished
:
but
also
pagans
/
whiche
haue
gyuen
iugement
of
the
holle
kynde
of
women
/
vpon
certayne
euyll
:
ouer
moche
folowyng
the
common
gyse
/
whiche
vpon
the
knowlege
of
a
fewe
/
deme
the
holle
nation
.
So
the
Carthaginences
were
defamed
as
false
of
promyse
:
So
the
Cilicians
as
theuis
and
robbers
:
the
Romayns
as
couetous
/
the
Grekes
as
inconstant
and
variable
.
The
honeste
wyues
ought
to
hate
and
blame
the
noughty
wyues
:
as
a
shame
and
sklander
vnto
all
the
kynde
.
And
truly
no
man
durst
euer
so
farre
dispreise
woman
kynde
:
but
he
muste
nedes
confesse
/
that
a
good
woman
is
the
beste
treasure
/
and
mooste
luckye
and
prosperous
thynge
that
can
be
.
And
as
Xenophon
saythe
/
she
is
the
greattest
cause
of
mannes
felicite
.
There
is
nothynge
more
swete
than
a
good
wyfe
/
sayth
the
wyse
man
Theognis
:
lykewyse
Xystus
in
his
sentenses
callethe
her
mannes
ioye
.
Eurypides
the
poet
/
whiche
was
sharpely
vexed
with
.ij.
noughty
wyues
/
stuffed
his
tragidies
with
rebukes
and
raylynge
on
women
/
&
he
was
named
in
a
greke
worde
/
the
hater
of
women
:
yet
neuer
the
lesse
he
douted
nat
to
affyrme
/
that
no
pleasure
was
lyke
theyrs
/
that
had
good
wyues
.
And
Hesyodus
the
poet
/
a
very
enemy
of
women
/
sayth
:
that
as
nothynge
is
more
infortunate
than
a
man
/
that
chaunceth
on
an
euyll
wyfe
:
so
lyke
wyse
no
greatter
felicite
and
welthe
any
man
maye
haue
/
than
hath
he
/
that
hath
a
good
wyfe
.
Kyng
Solomon
/
whithe
was
bysyde
hym selfe
for
women
/
and
of
the
moste
wyse
made
the
moste
vnwyse
/
often
tymes
as
cursynge
his
wyckedde
dedes
/
he
fyersly
rebuketh
women
.
But
so
yet
that
he
sheweth
playnly
by
whom
he
mente
.
For
in
his
prouerbes
he
wryteth
/
that
an
vnwyse
woman
and
full
of
boldenes
shall
lacke
breadde
.
And
as
a
tre
is
consumed
of
the
tymber
worme
/
so
he
saythe
is
a
man
of
an
euyll
wyfe
.
But
loke
in
the
same
boke
/
howe
goodlye
&
gaye
is
the
preyse
of
a
good
woman
:
of
whom
he
sayth
thus
:
Noble
is
her
husbande
in
the
gates
:
whan
he
sytteth
with
the
auncient
fathers
of
the
erth
.
Fortitude
and
beautie
shal
be
the
rayment
of
an
holy
woman
/
and
she
shall
laugh
in
the
laste
day
:
She
hath
opened
her
mouth
vnto
wisedome
/
and
the
lawe
of
mekenes
is
in
her
tonge
/
her
children
haue
rysen
vp
and
called
her
the
most
blessed
:
and
her
husbande
hath
commended
her
.
Many
women
haue
gethered
ryches
:
but
thou
haste
passed
them
all
.
These
&
many
other
good
wordes
hath
the
wyse
kynge
spoken
:
whiche
are
approued
and
alowed
of
euery
wyse
man
with
one
assent
.
Nowe
I
force
nat
for
those
disputations
or
more
lyke
sermons
that
sharpe
wytted
men
haue
made
of
wedlocke
.
For
doutles
allerned
men
byd
wed
:
whiche
thynge
they
dyd
them selfe
.
The
.vij.
wyse
men
of
Grece
were
maried
fyrst
/
and
after
that
Pythagoras
/
Socrates
/
Aristotel
/
and
Theophrast
/
bothe
the
Catons
/
Cicero
/
and
Senec
:
bicause
they
wel
perceyued
that
nothynge
was
more
after
nature
/
than
the
couplyng
of
man
and
woman
:
Wherby
man
kynde
beynge
in
sundrye
persons
mortall
/
is
made
in
all
to
gether
euer
lastynge
:
and
wherby
a
man
yeldeth
agayne
vnto
his
successours
/
that
whiche
he
taketh
of
his
predecessours
:
and
as
hit
were
rendreth
a
benifite
vnto
nature
.
Aristotel
in
his
morall
bokes
exorteth
wyse
men
vnto
maryage
/
nat
onely
to
th
entent
to
haue
children
/
but
also
bicause
of
company
.
For
that
is
the
principal
and
greattest
vnite
that
can
be
.
For
thus
goth
the
matter
in
dede
:
Of
that
consyderation
and
vniuarsall
frendship
/
wher
with
all
folkes
are
knytte
to
gether
as
bretherne
descended
of
god
one
father
of
all
thynges
:
where
with
nature
her selfe
/
that
in
all
men
is
the
same
/
byndeth
vs
to
gether
with
a
certayne
charite
/
more
nere
is
that
frendship
/
whiche
is
amonge
folkes
of
one
faith
:
and
it
is
plucked
more
narowe
by
mannes
ordynaunce
and
lawe
ciuyle
.
For
citizens
fauoure
more
one
an
other
/
than
they
do
foreyns
:
and
of
cytyzens
our
speciall
frendes
are
most
dere
to
vs
:
of
them
we
loue
best
our
owne
kyns
folke
:
and
of
kyns
folke
nothynge
is
more
nere
than
the
wyfe
:
whom
the
fyrst
father
of
mankynde
/
as
sone
as
he
sawe
her
/
sayde
by
&
by
/
that
it
was
a
bone
of
his
bones
/
&
flesshe
of
his
flesshe
.
And
whan
there
was
yet
neyther
fathers
nor
mothers
/
he
gaue
a
lawe
/
as
in
the
name
of
nature
/
sayeng
in
this
wyse
:
For
her
sake
a
man
shall
leaue
bothe
father
&
mother
/
and
abyde
with
his
wyfe
.
Who
than
can
denye
but
that
wedlocke
is
a
thing
most
holy
?
Whiche
god
ordeyned
in
paradise
/
whan
mankynde
was
yet
pure
and
clene
/
with
no
spotte
defyled
.
He
chose
hit
in
his
mother
:
he
alowed
hit
with
his
presence
:
and
wolde
do
his
fyrst
myracle
at
the
solemnyte
of
maryage
/
and
there
shewe
an
euydent
token
of
his
godheed
/
vnto
the
entent
he
myght
declare
/
that
he
was
comen
to
saue
them
/
that
were
bothe
lost
by
folkes
so
coupled
/
&
borne
by
folkes
so
coupled
.
But
I
wryte
nat
here
of
the
preyses
of
wedlocke
/
wher
vpon
often
tymes
most
eloquente
men
haue
made
longe
sermons
.
For
I
do
onely
instruct
vertuous
women
.
What
a
Woman
ought
to
haue
in
mynde
whan
she
maryeth
.
The
.ij.
Chaptre
.
wHat
tyme
a
woman
maryeth
/
she
shulde
calle
to
remembraunce
the
begynnynge
of
wedlocke
/
and
busily
consyder
in
her
mynde
and
thought
the
lawes
of
it
/
and
so
she
oughte
to
prepare
her selfe
/
that
so
great
a
sacrament
fyrste
vnderstande
/
she
may
afterwarde
fulfyll
hit
.
After
that
god
the
prince
&
maker
of
this
excellent
worke
/
had
brought
man
in
to
this
worlde
/
he
thought
it
vncōuement
to
leaue
hym
all
alone
/
and
so
ioyned
to
hym
a
lyuynge
creature
/
mooste
lyke
vnto
hym
of
mynde
and
shappe
:
with
whose
conuersation
and
compenable
wordes
/
he
myght
swetely
spende
his
tyme
:
and
also
bycause
of
generation
/
if
hit
pleased
hym
.
And
in
dede
wedlocke
was
nat
ordeyned
so
moche
for
generation
/
as
for
certayne
company
of
lyfe
/
and
contynuall
felowship
.
Neither
the
name
of
husbandets
a
name
of
bodely
pleasure
/
but
of
vnite
and
affinite
.
God
led
the
woman
to
the
man
:
whiche
meaneth
none
other
thynge
/
but
that
god
hym selfe
was
chiefe
author
and
maker
of
wedlocke
.
Therfore
Christe
in
the
gospell
calleth
them
coupled
of
god
.
Assone
as
the
man
lokedde
vpon
the
femalle
of
his
kynde
/
he
beganne
to
loue
her
aboue
all
thynges
/
and
sayde
/
Nowe
is
this
a
bone
of
my
bones
/
&
fleshe
of
my
fleshe
.
And
for
her
a
man
shall
forsake
both
father
and
mother
/
and
abyde
with
his
wyfe
:
and
they
shal
be
.ij.
in
one
fleshe
.
Where
hit
is
sayde
in
one
fleshe
/
it
is
to
be
vnderstanden
one
fleshe
&
fleshe
/
aff
the
ꝓpretie
of
the
Hebrewe
speche
signifieth
mankynde
both
man
and
woman
.
So
that
they
whiche
fyrste
were
.ij.
man
and
woman
conioyned
in
wedlocke
/
be
made
one
.
This
is
the
marueylous
mesterye
of
wedlocke
/
so
to
myngle
and
to
couple
the
man
and
the
woman
/
that
.ij.
shal
be
made
one
.
The
whiche
thyng
also
it
hath
done
in
Christ
and
the
churche
/
as
teacheth
Paule
the
apostle
/
whiche
no
power
saue
only
goddes
power
myght
brynge
about
.
Of
necessite
that
thynge
must
be
moste
holy
/
at
whiche
god
is
so
specially
present
.
Therfore
what
time
a
woman
cometh
here
vnto
/
she
ne
shuld
suppose
/
that
she
cometh
to
daunce
/
play
/
and
lest
/
but
muste
ponder
higher
thynges
in
her
mynde
.
God
is
the
ouer
sear
/
the
churche
is
the
medyatryce
in
maryage
.
For
whiche
cause
that
thynge
that
is
ioyned
and
fastned
to
gether
by
so
high
auctorite
/
Christe
suffereth
nat
eyther
to
be
broken
or
losed
of
any
mortal
creature
/
sayeng
in
his
gospel
:
That
god
hath
ioyned
to
gether
/
man
may
nat
de
uyde
.
Nowe
if
it
be
nat
lefull
to
lose
it
/
&
that
knot
is
nat
to
be
vnknytte
with
mannes
handes
/
whiche
god
hath
knytte
:
Lyke
wyse
no
man
ought
to
open
that
thyng
/
whiche
is
shutte
with
the
key
of
Dauid
:
whiche
allonely
that
immaculate
lambe
hath
in
kepynge
.
Nowe
than
streyghte
in
the
begynnynge
/
thou
that
arte
an
honeste
woman
/
appoynt
thy selfe
/
that
thou
maist
in
suche
wise
bynde
hym
vnto
the
with
loue
/
whom
god
by
the
sacrament
hath
ioyned
vnto
the
:
that
the
bande
maye
be
easye
and
lyght
.
Nor
neuer
desyre
that
knot
to
be
vnknytte
:
nor
caste
nat
thy selfe
and
hym
bothe
that
is
knytte
with
the
/
in
to
grefe
without
ende
/
&
perpetuall
mysery
.
For
a
great
parte
of
this
mater
resteth
in
thy
hande
:
other
with
pure
chastite
/
mekenes
/
buxum
vsyng
of
thy selfe
/
to
haue
thy
husbande
plesant
&
louyng
vnto
the
/
&
to
lede
thy
lyfe
welthfully
:
orels
with
thy
vices
of
mynde
&
body
/
to
haue
hym
frowarde
/
&
crabbed
&
to
ordeyne
for
thy selfe
greuous
turment
/
whiche
by
deth
shall
nat
be
ended
.
Thou
shalt
toyle
/
thou
shalt
wepe
/
thou
shalt
be
troubled
/
thou
shalt
curse
the
day
that
euer
thou
were
ioyned
vnto
hym
/
thou
shalte
curse
hym
that
the
begate
&
her
that
the
bare
/
&
al
thy
kyn
/
ye
&
al
them
the
any
thyng
dye
in
thy
mariage
/
if
thou
through
thyn
owne
vices
cause
thy
husbande
to
hate
the.
But
on
the
other
ꝑtie
/
if
thou
by
vertuous
lyuynge
/
and
buxumnes
/
gyue
hym
cause
to
loue
the
/
thou
shalte
be
mastres
in
a
merye
house
/
thou
shalte
reioyse
/
thou
shalte
be
glad
/
thou
shalte
blesse
the
day
the
thou
were
marted
vnto
hym
/
&
all
them
that
were
helpyng
ther
vnto
.
The
wise
sentence
sayth
:
A
good
woman
by
lowely
obeysaunce
ruleth
her
husbande
.
Plinius
the
yonger
/
whan
he
had
a
wyfe
as
his
mynde
desyred
/
he
was
mylde
&
gentyll
vnto
her
agayne
/
&
thanked
Hispula
his
wyues
aunte
/
both
for
his
owne
&
his
wiues
sake
/
sayng
:
I
thanke
you
the
ꝓuided
me
of
her
:
&
she
thanketh
you
bicause
you
got
her
me
/
&
as
it
were
haue
chosen
the
one
vnto
the
other
.
Aboue
all
this
/
that
fyrste
&
as
I
suppose
onely
chapter
of
the
lawes
of
wedlocke
/
that
they
shal
be
.ij.
in
one
ꝑson
/
is
the
very
ground
of
wedlocke
/
and
the
bonde
of
that
most
holy
felowship
.
Wherfore
if
a
woman
directe
all
her
thoughtes
/
her
wordes
/
and
her
dedes
vnto
this
poynt
/
that
is
to
kepe
truely
&
safely
the
purenes
of
wedlocke
/
she
can
nat
but
lyue
well
&
vertuously
.
Therfore
an
honest
&
a
chaste
woman
ought
euer
to
haue
this
in
mynde
.
Therfore
she
shall
studie
both
day
&
night
howe
she
may
fulfyl
this
lawe
/
&
to
expresse
&
shewe
it
in
dede
:
trustyng
verily
here
vpon
/
that
what
so
euer
she
be
that
fulfylleth
this
law
/
that
is
to
say
/
that
rekeneth
her selfe
&
her
husbande
all
one
person
/
&
so
liueth
/
that
she
may
both
be
in
dede
/
&
apere
to
be
all
one
with
her
husband
/
she
cālacke
no
kynde
of
vertue
:
&
she
that
doth
nat
so
/
shall
haue
no
vertue
at
al.
O
reuerent
power
of
the
deuine
worde
/
whiche
in
thre
wordes
hath
comprehended
as
moch
as
mortal
men
go
about
to
expresse
:
nor
yet
can
nat
with
longe
sermons
.
Wherfore
I
wil
make
none
other
lawe
of
mariage
:
for
only
this
is
sufficient
:
only
this
conteyneth
as
moch
as
either
mans
wit
can
conceyue
/
or
mans
eloquence
can
vtter
.
Therfore
the
woman
shall
nat
beleue
my
fantasye
/
but
the
fyrst
father
of
our
kynd
Adam
:
or
rather
obey
Christe
/
commaundyng
in
the
gospel
of
Mattheu
/
that
they
shal
be
two
in
one
ꝑson
.
And
than
hath
she
fulfylled
al
the
dutie
of
a
vertuous
wyfe
.
This
one
precepte
of
god
might
haue
eased
me
of
allabour
of
writyng
/
if
the
it
had
entred
so
depe
in
to
womens
hartes
that
they
might
both
haue
wel
perceiued
it
/
&
beare
in
mynde
/
&
executed
it
.
But
nowe
to
th
entent
that
it
maye
sticke
more
fast
/
&
growe
more
surely
/
it
must
be
turned
&
handled
many
wayes
/
&
be
made
in
many
fashons
/
&
so
be
set
afore
their
eies
&
taught
vnto
them
/
that
they
may
both
take
&
kepe
it
the
bett
.
Nat
wtstandyng
a
wise
woman
shall
remember
/
that
all
that
euer
I
say
is
but
one
precepte
/
as
it
were
one
man
in
diuerse
apparell
.
Of
.ii.
the
greattest
poyntes
in
a
maryed
woman
.
The
.iij.
Chaptre
.
AMonge
all
other
vertues
of
a
maryed
woman
.ij.
there
ought
to
be
mooste
speciall
and
greatest
:
the
whiche
onely
if
she
haue
them
/
may
cause
mariage
to
be
sure
/
stable
/
durable
/
easye
/
lyght
/
swete
/
and
happy
:
and
agayne
/
if
the
one
be
lacked
:
it
shal
be
vnsure
/
paynfull
/
vnpleasant
/
and
intollerable
/
yea
&
full
of
myserye
/
and
wretchednesse
.
These
two
vertues
/
that
I
mean
/
be
chastite
and
great
loue
towarde
her
husbande
.
The
fyrst
she
muste
brynge
with
her
forthe
of
her
fathers
house
.
The
seconde
she
muste
take
after
she
is
ones
entred
in
at
her
husbandes
dore
/
and
bothe
father
and
mother
/
kyns
folkes
/
and
all
her
frendes
lefte
/
she
shall
reken
to
fynde
all
these
in
onely
her
husbande
.
And
in
both
these
vertues
she
shall
represente
the
ymage
of
holye
churche
:
whiche
is
both
moste
chaste
and
mooste
faythfully
doth
kepe
trouthe
and
promyse
vnto
her
spouse
Christe
:
whiche
beynge
solicited
/
and
laboured
within
of
so
many
wowers
/
that
is
to
say
/
christen
folkes
/
that
haue
ben
commyn
heritickes
/
and
besyged
without
of
pagans
and
Iewes
:
yet
neuer
hath
bene
wonne
nor
corruptedde
:
and
hath
euer
rekenedde
all
her
good
and
treasure
to
reste
in
her
onely
spouse
Christe
.
A
maryed
woman
ought
to
be
of
greatter
chastite
than
an
vnmaryed
.
For
if
that
thou
than
pollute
and
defile
thy
chastite
/
as
god
forbede
thou
shuldest
/
herke
I
pray
the
/
howe
manye
thou
shalte
offende
and
displease
atones
/
with
one
wicked
dede
:
Howe
many
reuengers
thou
shalte
prouoke
agaynst
the.
They
be
so
many
and
so
henus
/
that
amonge
some
a
man
can
make
no
difference
/
but
I
shall
gether
them
without
any
ordre
/
and
set
them
before
theyr
eies
.
Fyrste
thou
offendest
.ij.
Whiche
ought
to
be
vnto
the
both
most
in
price
/
and
moste
dere
and
best
/
that
is
to
say
/
almyghty
god
/
by
whose
meanes
ye
were
coupled
to
gether
/
and
by
whose
deite
thou
haste
made
othe
to
kepe
the
purenes
of
bodye
.
And
nexte
vnto
god
thou
offendeste
thyne
husbande
:
vnto
whom
only
thou
hast
gyuen
thy selfe
:
in
whom
thou
breakest
all
loues
and
charites
/
if
thou
ones
be
defiled
.
For
thou
arte
vnto
hym
as
Eue
was
vnto
Adam
:
that
is
to
say
his
doughter
/
his
sister
/
his
companion
/
and
his
wyfe
/
and
as
I
myght
say
another
hym selfe
.
Wherfore
thou
desperate
woman
that
hast
abused
thy selfe
so
/
thou
farest
in
lyke
maner
as
though
thou
h●●deste
strangled
/
distroyed
/
or
murdered
thy
〈◊〉
.
Thou
hast
broken
the
greatteste
bande
that
can
be
in
the
worlde
:
Thou
haste
broken
thou
false
woman
the
moste
holy
bande
of
temporal
lawe
:
that
is
to
say
/
thy
fayth
and
thy
trouth
/
whyche
ones
gyuen
/
one
ennemye
in
the
feelde
wyll
kepe
to
another
/
though
he
shulde
stande
in
daunger
of
dethe
:
and
thou
lyke
a
false
wretche
doste
nat
kepe
it
to
thyn
husbande
:
whiche
ought
to
be
more
dere
vnto
the
by
ryght
/
than
thy selfe
.
Thou
defylest
the
most
pure
churche
/
whiche
holpe
to
couple
the
:
thou
breakeste
worldely
companye
:
thou
breakest
the
lawes
:
thou
offendest
thy
countrey
:
thou
beatest
thy
father
with
a
bytter
scurge
:
thou
beatist
thy
sorowfull
mother
/
thy
systers
/
thy
bretherne
/
thy
kyns
folkes
/
alyances
/
and
all
thy
frendes
:
thou
gyueste
vnto
thy
companye
ons
an
example
of
myschiefe
/
and
castest
an
euerlastyng
blotte
and
shame
vpon
thy
kynne
:
thou
/
lyke
a
cruell
mother
/
castest
thy
children
in
to
suche
a
necessite
/
that
they
can
neuer
here
speke
of
their
mother
/
without
shame
/
nor
of
theyr
father
/
without
doutynge
.
What
greatter
offence
canne
they
do
:
or
what
greatter
wyckednes
can
they
infecte
them selfe
withall
/
that
distroye
theyr
countrey
/
and
perisshe
all
lawes
and
iustice
/
and
mourther
their
fathers
and
mothers
/
and
finally
defyle
and
marre
all
thynges
/
both
spirituall
and
temporall
?
What
good
saint
/
or
god
/
or
what
man
thynkest
thou
can
fauour
the
/
that
doste
so
?
All
thy
countrey
folkes
/
all
ryghtes
and
lawes
/
thy
countrey
hit
selfe
/
thy
parentes
/
all
thy
kynsfolke
/
and
thyne
husbande
hym selfe
shall
damne
and
pu●●●●he
the
:
All
mighty
god
wyll
auenge
moste
rygh●●usly
his
maieste
so
displeased
and
offended
of
the.
And
knowe
thou
this
/
woman
/
that
the
chastite
&
honeste
/
whiche
thou
hast
/
is
nat
thyne
/
but
committed
/
and
betaken
vnto
thy
kepyng
by
thyne
husbande
.
Wherfore
thou
dost
the
more
wronge
to
gyue
away
that
thynge
/
whiche
is
an
other
bodies
/
without
the
ownuers
licence
.
And
therfore
the
maried
woman
of
Lacerdemon
/
whan
a
yonge
man
desired
of
her
that
vnhonest
thynge
/
answered
hym
:
I
wolde
graunt
the
thyne
askynge
yonge
man
/
if
it
were
myne
owne
to
gyue
that
thou
askest
:
but
that
thyng
/
whiche
thou
woldest
haue
/
whyle
I
was
vnmaried
was
my
fathers
/
and
nowe
is
myne
husbandes
.
She
made
hym
a
mery
and
a
wise
answere
.
But
saynt
Paule
speketh
full
wisely
for
the
monition
of
good
women
/
where
he
techeth
the
churche
of
god
/
sayeng
:
A
woman
hath
no
power
of
her
owne
body
/
but
her
husbande
.
Whiche
sayenge
oughte
so
moche
to
kepe
a
woman
/
excepte
she
be
to
vngratious
/
from
all
fylthy
actis
/
that
saynt
Augustine
dothe
nat
alowe
perpetual
chastite
in
a
maried
woman
/
without
her
husbande
be
content
with
the
same
.
Wherfore
there
is
an
holy
man
/
whether
it
be
saynt
Hieronyme
or
some
other
I
wote
nat
well
/
that
dispreyseth
one
Celantia
a
vertuous
woman
and
a
good
wyfe
/
bicause
she
auowed
perpetuall
chastite
without
her
husbandes
consent
.
For
a
woman
hath
no
power
on
her
owne
body
/
no
nat
vnto
the
goodnes
of
continence
.
Nowe
than
let
euery
man
consyder
what
lycence
she
hath
that
whyle
vnto
the
noughtynes
of
●●y●
behauynge
her
bodye
/
she
is
discommended
for
chastite
/
her
husbande
nat
beynge
of
counsell
.
Nowe
than
/
what
shal
she
haue
/
that
commytteth
adultery
agaynst
her
husbandes
wyll
?
Herke
what
wordes
this
holy
man
saythe
:
But
this
I
haue
vnderstande
also
/
whiche
trowbleth
and
greueth
me
nat
a
lytell
/
that
thou
haste
taken
vpon
the
that
good
purpose
of
chastite
/
without
thyne
husbandes
wyll
/
clene
contrarye
to
the
commaundement
of
the
apostell
:
whiche
in
this
case
commaundeth
/
nat
onely
the
wyfe
to
be
subiecte
to
the
husbande
/
but
also
the
husbande
to
the
wyfe
.
The
wyfe
saythe
he
/
hath
no
power
on
her
owne
body
but
her
husbande
:
Lyke
wyse
the
husbande
hath
no
power
of
his
owne
bodye
/
but
his
wyfe
:
and
thou
/
as
though
thou
haddest
forgotten
the
bonde
of
maryage
/
nor
remembryng
thy
bargeyne
and
promise
/
haste
made
a
vowe
of
chastite
to
god
/
thyne
husbande
vnknowyng
/
but
it
is
ieoperdie
to
promyse
that
/
the
whiche
is
in
an
others
power
.
And
I
can
nat
thinke
that
gyfte
very
pleasant
vnto
god
/
where
one
gyueth
away
that
/
whiche
perteyneth
vnto
.ij.
Thus
saythe
this
holye
man
:
whiche
if
he
take
vppe
so
sharpely
this
vertuous
woman
for
an
holy
thyng
gyuyng
/
whiche
was
nat
in
her
power
for
to
gyue
/
what
wordes
suppose
ye
/
wolde
he
vse
/
in
rebukynge
a
wicked
or
a
fylthy
dede
?
And
that
thou
mayste
vnderstande
more
playnly
/
howe
great
a
vice
adultery
is
rekened
/
bothe
of
god
and
man
/
Christe
in
his
gospell
/
where
he
wolde
algates
that
men
shall
kepe
theyr
wyues
/
nor
deuorse
from
them
for
none
occasion
:
yet
he
doth
excepte
adultery
.
Therfore
a
man
must
be
content
with
his
wyfe
/
though
she
be
a
dronkarde
/
though
she
be
ireful
/
though
she
be
shrewde
/
a
waster
/
a
glotten
/
a
vacabonde
/
as
kowlder
/
a
rayler
/
onely
an
adulterar
is
at
a
mannes
lybertie
to
forsake
.
Also
the
other
vices
be
displeasant
in
dede
/
but
yet
they
may
be
suffred
:
but
she
that
breaketh
the
promise
of
wedlocke
/
is
intollerable
.
Wherfore
Homer
the
poet
/
amonge
the
cursynges
and
bannynges
/
that
he
gyueth
vnto
certayne
men
/
putteth
this
for
one
of
the
forest
:
I
pray
god
sayth
he
/
theyr
wyues
mutte
medle
with
other
men
.
Also
Job
prayeth
/
that
if
euer
he
lay
in
wayte
to
do
his
frendes
displeasure
/
this
misfortune
myght
light
vpon
hym
/
sayeng
:
I
pray
god
my
wyfe
may
be
an
other
mannes
harlotte
:
and
other
men
mutte
lye
downe
vpon
her
.
And
these
poyntes
dyd
nat
only
holy
christen
women
vnderstande
/
but
also
pagannes
:
of
whom
there
were
some
/
whiche
after
they
were
corrupted
/
thought
them selfe
vnworthy
for
to
lyue
/
as
Lucrecia
/
wyfe
vnto
Collatyne
:
whose
acte
is
moste
famous
/
for
the
marueylous
loue
that
she
had
vnto
chastite
:
and
many
moo
/
whiche
leste
they
shulde
lose
theyr
chastite
/
perysshed
them selfe
.
What
tyme
the
cite
of
Athens
was
wonne
by
Lisander
the
kynge
of
Lacedemon
/
and
xxx
.
tyrantes
were
set
to
gouerne
the
cite
/
and
they
ruled
moste
proudely
and
hautely
/
and
iaped
and
mocked
the
honestie
of
many
women
/
the
wyfe
of
Niceratus
slewe
her
owne
selfe
to
escape
/
that
she
shulde
nat
be
at
theyr
fylthy
pleasure
.
Also
the
wyues
of
the
Almannes
/
of
whom
Caius
Marius
had
slayne
an
infynite
multitude
/
desyred
hym
/
that
they
might
be
gyuen
vnto
the
religious
maides
of
Rome
/
called
the
virgins
of
Vesta
/
sayeng
/
that
they
wolde
lyue
as
chastely
as
they
shulde
:
Whiche
thynge
whan
they
coulde
nat
optayne
of
that
harde
stomacke
of
Marius
/
all
in
the
nyghte
nexte
ensuyng
hanged
them selfe
.
Also
in
the
warre
/
whiche
the
people
of
Phoces
had
with
the
Thessaly
ans
/
and
the
Thessalians
came
in
to
their
countre
with
an
incredeble
power
/
Deiphantus
the
chiffe
capitayne
of
the
Phoceance
/
counsayled
the
people
to
go
agaynst
theyr
ennemyes
:
but
as
for
children
/
theyr
wyues
/
and
aged
men
/
with
other
/
that
were
nat
able
to
beare
harneis
/
to
shutte
them
vp
in
some
secrete
place
/
and
to
brynge
them
plente
of
wodde
&
strawe
/
that
&
if
the
ooste
were
ouer
come
/
they
there
myght
burne
them selfe
.
Nowe
whan
mooste
parte
of
the
people
consented
to
the
same
/
there
rose
vp
an
aged
man
/
whiche
sayd
:
It
were
well
done
to
wytte
the
womennes
wyll
in
that
matter
:
that
if
they
agreed
therto
/
than
shuld
it
so
be
:
if
nat
/
he
sayde
hit
was
vnreasonable
/
to
apoynt
them
suche
a
thynge
agaynst
theyr
wyll
:
where
vpon
the
women
were
examyned
/
whiche
answered
all
to
gether
/
that
they
were
very
well
agreed
/
with
Deiphantus
counsayle
/
and
also
gaue
hym
great
thankes
/
bicause
he
had
so
well
prouyded
for
the
safegarde
of
them
and
of
theyr
countrey
:
and
vpon
this
pourpose
they
were
conueyed
in
to
a
secreate
place
:
Nowe
be
it
the
Phocians
retourned
agayne
with
the
victory
:
nor
I
doubt
nat
/
but
it
was
through
the
merite
of
the
good
women
.
And
thus
dyd
pagans
/
whiche
lyued
in
the
obscurite
and
darkenes
of
ignorance
.
Wherfore
christen
folkes
maye
be
the
more
ashamed
/
whiche
be
redemed
with
the
blood
of
our
lorde
/
wasshed
with
baptisme
/
instructed
with
doctryne
/
and
illumyned
with
lyght
.
Howe
she
shall
behaue
her selfe
vnto
her
husbande
.
The
.iiii.
Chaptre
.
HIt
were
alonge
matter
and
harde
to
expresse
/
and
therto
wonderous
/
if
I
shuld
reherse
euery
poynt
of
the
wyues
duetye
vnto
her
husbande
:
Our
lorde
comprehendeth
it
in
the
gospell
with
one
worde
.
Therfore
let
vs
remembre
/
howe
we
haue
sayd
before
/
that
she
is
as
one
body
with
her
husbande
.
Wherfore
she
oughte
to
loue
hym
none
other
wyse
than
her selfe
.
I
haue
sayde
before
/
and
ofte
shal
agayne
:
For
this
is
the
great
test
vertue
of
a
maried
woman
:
this
is
the
thyng
that
wedlocke
signifieth
/
and
commaundeth
that
the
wyfe
shulde
rekenne
to
haue
her
husbande
for
bothe
father
/
mother
/
bretherne
/
and
systers
/
lyke
as
Adam
was
vnto
Eue
/
and
as
the
moste
noble
and
chaste
woman
Andromache
saide
her
husbande
Hector
was
vnto
her
/
in
these
wordes
:
Thou
arte
vnto
me
bothe
father
and
mother
Myne
owne
dere
husbande
/
&
welbeloued
brother
.
And
if
it
be
true
that
men
do
saye
/
that
frenshyp
maketh
one
harte
of
two
:
Moche
more
trewelye
and
effectually
ought
wedlocke
to
do
the
same
/
whiche
farre
passeth
all
maner
bothe
frendshyppe
and
kynred
.
Therfore
hit
is
nat
sayde
that
wedlocke
dothe
make
one
man
/
or
one
mynde
/
or
one
bodye
of
two
/
but
clerely
one
person
.
Wherfore
the
wordes
that
the
man
spake
of
the
woman
/
sayeng
/
for
her
sake
a
man
shulde
leaue
bothe
father
and
mother
/
and
byde
with
his
wyfe
/
the
same
wordes
the
woman
ought
bothe
to
saye
and
thynke
with
more
reason
.
For
all
though
there
be
one
made
of
two
/
yet
the
woman
is
as
doughter
vnto
her
husbande
/
and
of
nature
more
weaker
.
Wherfore
she
nedethe
his
ayde
and
succoure
.
Wherfore
if
she
be
destitute
of
her
husbande
/
desart
/
and
lefte
alone
/
she
may
sone
take
hurte
and
wronge
.
Therfore
if
she
be
with
her
husbande
/
where
he
is
/
there
hath
she
bothe
her
countre
/
her
house
/
her
father
/
her
mother
/
her
frendes
/
and
all
her
treasure
:
of
the
whiche
thynge
Hipsicratea
/
wyfe
vnto
Mithridates
the
kynge
of
Pontus
/
gaue
good
example
/
whiche
folowed
her
husbande
in
mannes
aparayle
/
whan
he
was
beaten
and
dryuen
out
of
his
lande
/
fleyng
styll
from
one
place
vnto
an
other
/
nat
hauynge
/
where
to
reforte
or
abyde
:
and
where
so
euer
he
was
/
she
acompted
there
to
be
her
ryches
/
her
realme
/
and
her
countrey
.
Whiche
thynge
doubtles
was
the
greattest
conforte
and
ease
of
his
sorowe
and
aduersite
.
Flaccilla
/
wyfe
vnto
Nouius
Priscus
/
and
Egnatia
Maximilla
wyfe
vnto
Glitto
Gallus
/
both
folowed
their
husbandes
out
of
theyr
countre
/
whan
they
were
banysshed
/
with
great
losse
of
treasure
and
possessions
:
And
they
rekened
theyr
husbandes
farre
aboue
al
those
vnto
them
.
Wherfore
their
names
were
had
in
great
honour
.
Also
Tauria
deserued
no
lesse
commendation
/
whiche
whan
her
husbande
was
outlawed
/
hydde
hym
vp
betwene
the
silyng
and
the
roffe
of
her
chambre
/
no
moo
of
counsayle
but
one
mayde
and
her selfe
:
and
so
saued
his
lyfe
with
her
owne
great
ieoperdy
.
Also
Sulpitia
wyfe
vnto
Lentulus
/
whan
her
mother
Tullia
watched
her
diligently
leste
she
shulde
folowe
her
husbande
/
that
was
banyshed
/
she
gotte
vpon
her
poure
rayment
/
and
so
with
.ij.
mayde
seruauntes
/
and
as
many
men
/
stale
away
and
came
to
her
husbande
:
nor
refused
to
banyshe
her
owne
selfe
for
his
sake
/
that
her
husbande
myght
se
in
his
outlawry
her
faythfulnes
towarde
hym
.
And
there
haue
bene
very
many
/
that
hadde
leauer
be
in
ieoperdye
them selfe
/
than
theyr
husbandes
shulde
.
The
wyfe
of
Fernando
Gonzalis
th
erle
of
Castile
/
whan
the
kynge
of
the
Legion
of
Germany
/
whiche
is
a
cite
in
the
parte
of
Spayne
called
Astury
/
hadde
her
husbande
in
prison
/
she
came
vnto
her
husbande
/
as
it
were
to
visite
hym
/
and
there
counsayled
her
husbande
to
change
rayment
with
her
/
and
steale
his
way
/
and
leaue
her
in
the
ieoperdye
that
shulde
falle
:
and
so
he
dyd
.
Wherfore
the
kynge
wondryng
vpon
that
great
loue
of
hers
towarde
her
husbande
/
prayed
god
to
sende
hym
and
his
chyldren
suche
wyues
/
and
so
let
her
go
agayne
to
her
husbande
.
There
was
also
an
other
of
the
same
kynredde
/
whiche
was
maried
vnto
a
certayne
kynge
of
Englande
/
that
what
tyme
her
husbande
in
warre
agaynste
the
Syryans
/
had
catched
a
great
wounde
in
his
arme
with
a
venomed
swerde
/
and
so
came
home
in
to
his
owne
countre
/
nor
coude
neuer
be
healed
/
excepte
that
venome
and
matter
were
sucked
out
:
The
kynge
seynge
that
who
so
euer
shulde
do
that
dede
/
were
in
ieoperdy
of
their
life
/
wolde
suffre
no
man
to
take
it
vpon
hym
.
Wherfore
in
the
nyghte
whan
he
was
a
slepe
/
his
wyfe
losed
the
bandes
of
the
wounde
/
fyrst
her
husbande
nat
perceyuynge
/
and
after
warde
dissemblyng
/
and
so
by
lytell
and
lytel
sucked
and
spitted
out
the
poyson
/
and
prepared
the
wounde
curable
and
redy
to
the
phisition
.
Wherfore
I
am
very
sory
/
that
I
haue
nat
the
name
of
that
noble
woman
/
whiche
were
worthye
to
be
commended
with
mooste
eloquent
prayses
.
Howe
be
it
/
it
is
nat
vnspoken
of
/
for
it
is
redde
in
the
actes
of
Spayne
/
whiche
Rodericus
the
bisshope
of
Tolet
dyd
write
:
From
whense
I
shall
ones
translate
with
honorable
mention
of
her
.
Lyke
wyse
vpon
a
season
men
of
Tyrthena
came
a
great
meny
out
of
their
ile
vnto
Lacedemon
/
whom
that
Lacedemonyans
suspected
to
go
about
some
subtilte
/
and
ther vpon
set
them
in
holde
/
and
iudged
them
to
dye
.
Wherfore
theyr
wyues
gate
lycence
of
the
kepers
for
to
go
in
vnto
them
/
as
it
were
to
visete
and
comforte
them
/
and
there
changed
rayment
with
them
/
and
so
they
in
the
womens
rayment
/
and
their
faces
couered
/
as
the
custome
of
the
countre
was
/
escaped
awaye
/
and
lefte
their
wyues
behynde
them
:
whom
afterwardes
with
their
children
to
gether
they
recouered
agayne
/
and
put
all
the
Lacedemonyans
in
feare
/
as
Plutarke
wryteth
.
More
ouer
Admetus
the
kynge
of
Thessaly
/
hauynge
a
dysease
raynynge
vpon
hym
/
whiche
coulde
neuer
be
healed
/
without
the
dethe
of
an
other
body
/
coude
fynde
none
/
that
wolde
gladly
die
for
his
sake
/
but
his
wyfe
Alcest
.
Also
many
there
hath
bene
/
whiche
after
theyr
husbandes
dethe
/
wolde
in
no
wyfe
abyde
on
lyue
.
Laodamia
/
after
she
had
harde
tell
that
her
husbande
Prothesilaus
was
slayne
at
Troy
of
Hector
/
she
kylde
her selfe
,
And
Paulina
/
wyfe
of
Senec
/
wolde
fayne
haue
died
with
her
husbande
/
and
had
her
vaynes
cut
/
as
he
had
/
but
she
was
letted
by
Nero
and
holden
agaynst
her
wyll
/
tyll
her
armys
were
bounde
/
and
her
blode
stopped
:
nor
she
lyued
nat
many
yeres
after
:
And
whyle
she
was
alyue
/
was
so
pale
and
so
leane
with
sorowe
/
that
she
was
a
wonder
to
euery
man
to
loke
vpon
:
and
in
all
the
state
of
her
body
shewedde
manifest
tokens
of
the
kynde
loue
that
she
hadde
to
her
husbande
.
The
doughter
of
Demotion
/
the
chiefe
man
of
Areopagites
/
a
yonge
mayde
/
whan
she
harde
tell
of
the
deth
of
her
spouse
Leosthenes
/
she
slewe
her selfe
:
affyrmyng
/
that
all
though
she
was
vntouched
/
yet
bycause
she
was
maryed
vnto
hym
in
mynde
/
she
shulde
be
adulteter
/
if
she
maryed
vnto
any
other
afterwardes
.
Olde
wryters
of
stories
tell
/
that
Halcione
wolde
nat
abyde
on
lyue
after
the
dethe
of
her
husbande
Ceyx
:
And
therfore
she
lepte
downe
in
to
the
see
.
The
fables
of
poetes
/
whiche
were
made
to
instructe
out
lyuynges
/
adde
more
vnto
the
tale
/
that
they
were
chaunged
in
to
byrdes
called
Alciones
:
and
so
well
beloued
of
the
goddes
Thetis
/
that
whan
so
euer
these
byrdes
buylde
/
there
is
great
caulmenes
in
the
see
/
and
fayre
wether
in
the
ayre
:
&
that
chaunseth
yerely
at
certayne
tymes
.
Wherfore
for
those
dayes
he
called
in
laten
Halcionii
/
that
is
as
you
wolde
say
/
the
Halcyon
byrdes
dayes
:
and
that
gyfte
they
say
/
the
goddis
gaue
for
the
great
loue
of
that
woman
towarde
her
husbande
.
Euadna
/
whan
she
kepte
the
funerall
of
her
husbande
/
she
lepte
in
to
the
fyre
and
folowed
her
husbande
.
Cecinna
Petus
had
a
wyfe
called
Arria
/
this
Cecinna
/
whan
he
had
rysen
in
batayle
with
Scribonian
agaynst
Claudius
th
emperour
/
and
was
brought
to
Rome
/
Arria
desyred
the
sodiours
to
let
her
wayte
vpon
her
husbande
as
a
seruaunt
:
whiche
thynge
whan
they
wolde
nat
suffre
/
she
hyred
a
fysshers
boote
/
&
folowed
the
great
shippe
.
And
within
a
fewe
dayes
after
the
deth
of
her
husbande
/
kylled
her selfe
at
Rome
:
and
yet
had
she
a
doughter
on
lyue
maried
vnto
Thrasea
/
the
most
noble
and
wysest
man
in
his
tyme
.
Portia
doughter
of
Cato
/
wyfe
vnto
Marcus
Brutus
/
whan
her
husbande
was
slayne
/
she
sought
for
her
owne
dethe
:
and
whan
weapons
were
taken
from
her
/
she
thruste
hote
coles
in
her
mouthe
/
and
choked
her selfe
.
Panthia
/
wyfe
of
kynge
Susius
kepte
her
faith
vnto
her
husbande
/
beyng
in
captiuite
/
and
spended
out
all
her
goodis
for
his
lyfe
:
And
whan
he
was
slayne
in
batayle
/
she
dyed
voluntarily
after
hym
.
The
doughter
of
Iulius
Cesar
/
whiche
was
maryed
vnto
Pompey
the
great
/
whan
one
brought
vpon
a
tyme
home
out
of
the
feelde
a
cote
of
her
husbandes
be
bloded
/
she
suspectyng
that
her
husbande
had
be
wounded
/
fell
to
the
grounde
in
swonynge
/
and
almoste
deed
:
with
the
whiche
aflyghte
of
her
mynde
/
she
fell
to
labour
of
chylde
a
fore
her
tyme
/
and
so
dyed
.
Also
Cornelia
/
the
laste
wyfe
of
the
same
Pompei
/
sayde
:
Hit
was
shame
for
a
woman
/
that
coude
nat
dye
with
only
sorowe
whan
her
husbande
was
slayne
.
Arthemisia
/
the
quene
of
Lyde
/
dyd
drynke
the
asshes
of
her
husbande
/
after
his
deth
/
bicause
for
very
loue
she
wold
haue
her
owne
bodye
to
be
her
husbandes
graue
.
These
great
thynges
haue
I
rehersed
/
that
women
that
be
nowe
a
dayes
may
be
ashamed
/
whithe
wyll
nat
endeuour
them selfe
to
perfourme
other
more
easye
thynges
.
Wherfore
theyr
cruelte
and
wickednes
is
more
intollerable
/
that
can
fynde
in
theyr
hartes
to
se
theyr
husbandes
lye
in
trowble
/
damage
/
and
worldly
shame
/
and
all
the
sorowe
that
canne
be
for
a
small
money
/
whan
they
haue
inoughe
in
stoore
to
rydde
them
out
of
dangere
.
O
harte
more
harder
than
any
beast
/
that
canste
suffre
thy
blode
/
thy
body
/
and
thyne
owne
selfe
on
thy
husbandes
parte
/
to
be
so
vexed
:
Doutles
the
lawes
that
suffre
that
iniquite
/
haue
more
regard
of
money
than
feith
or
conscience
.
But
this
maner
hath
bene
lefte
vs
of
the
pagans
/
with
many
other
/
whiche
abyde
more
surely
in
vs
/
than
the
lawe
of
Christe
doth
alowe
:
whiche
commaundeth
vs
to
lay
forth
both
clothyng
/
metall
/
and
what
treasure
so
ouer
we
haue
in
store
/
nat
only
the
wyfe
for
her
husbande
/
but
also
one
christen
man
for
another
/
be
he
neuer
so
vnknowen
.
Wherfore
lette
the
woman
vnderstande
/
that
if
she
wyll
nat
spende
all
her
substance
to
saue
her
husbande
from
neuer
so
lytell
harmes
/
she
is
nat
worthy
to
beare
the
name
/
neither
of
a
good
/
nor
christen
woman
/
nor
ones
to
be
called
a
wyfe
:
Neither
I
wold
that
she
shulde
loue
her
husbande
/
as
one
loueth
his
frende
/
or
his
brother
/
that
is
to
say
/
I
will
that
she
shall
gyue
hym
great
worshyp
reuerence
/
great
obedience
/
&
seruyce
also
:
whiche
thynge
nat
only
th
example
of
the
olde
worlde
teacheth
vs
/
but
also
all
lawes
/
both
spiritual
&
temporal
/
and
Nature
her selfe
cryeth
and
commaundeth
/
that
the
woman
shal
be
subiecte
&
obedyent
to
the
man
.
And
in
all
kyndes
of
beastis
the
femals
obey
the
malles
&
wayten
vpon
them
/
&
fawne
vpon
them
/
and
suffre
them selfe
to
be
corrected
of
them
:
whiche
thynge
Nature
sheweth
must
be
/
and
is
conuenient
to
be
done
.
Whiche
as
Aristotel
in
his
boke
of
beastis
sheweth
/
hath
gyuen
lesse
strength
and
power
vnto
the
femalles
of
all
kyndes
of
beastis
/
than
to
the
males
/
and
more
softe
flesshe
/
and
tender
heare
.
More
ouer
/
these
partes
/
whiche
nature
hath
gyuen
for
weapons
of
defence
vnto
beastis
/
as
tethe
/
hornes
/
spores
/
and
suche
other
/
the
most
parte
of
females
lacke
/
whiche
theyr
males
haue
/
as
hartes
and
bores
.
And
if
any
females
haue
any
of
these
/
yet
be
they
more
stronger
in
the
males
/
as
hornes
of
bullis
be
more
stronger
than
of
kyne
.
In
all
the
whiche
thinges
Nature
sheweth
/
that
the
males
dutie
is
to
succour
and
defend
/
and
the
femals
to
folowe
and
to
wayte
vpon
the
male
/
and
to
crepe
vnder
his
ayde
/
and
obeye
hym
/
that
she
may
lyue
the
better
.
But
let
vs
leaue
the
examples
of
beastis
/
whiche
make
vs
ashamed
of
our selfe
without
we
passe
them
in
vertue
/
and
lette
vs
ascende
vp
vnto
mannes
reason
.
Nowe
than
/
what
woman
wyll
be
so
presumptuous
and
so
haute
/
to
disobey
her
husbandes
byddynge
/
if
she
consyder
that
he
is
vnto
her
in
steede
of
father
and
mother
and
all
her
kynne
/
and
that
she
oweth
vnto
hym
/
all
the
loue
and
charite
that
were
due
to
them
all
?
A
ragious
and
a
folisshe
woman
doth
nat
consyder
this
/
the
whiche
is
disobedyent
vnto
her
husbande
.
Excepte
parauenture
she
wolde
say
/
she
oweth
none
obedience
/
neither
to
father
nor
to
mother
/
nor
to
none
of
her
kynne
.
For
if
she
obey
them
/
she
must
nedes
obey
her
husband
:
in
whom
by
al
rightes
/
by
all
customes
/
by
all
statutes
and
lawes
/
by
all
preceptes
and
commaundementes
/
both
naturall
/
worldely
/
and
heuenly
/
she
oughte
to
acompte
all
thyng
to
be
.
The
woman
is
nat
rekened
the
more
worshipful
amonge
men
/
that
presumeth
to
haue
mastrye
aboue
her
husbande
:
but
the
more
folisshe
/
and
the
more
worthy
to
be
mocked
:
Yea
and
more
ouer
than
that
cursed
and
vnhappy
:
the
whiche
tourneth
backewarde
the
lawes
of
nature
/
lyke
as
thoughe
a
sodioure
wolde
rule
his
capitayne
/
or
the
moone
wold
stande
aboue
the
sonne
/
or
the
arme
aboue
the
heed
.
For
in
wedlocke
the
man
resembleth
the
reason
/
and
the
woman
the
body
:
Nowe
reason
ought
to
rule
and
the
body
to
obey
/
if
a
man
wyl
lyue
.
Also
saint
Paule
sayth
:
The
heed
of
the
woman
is
the
man
.
Here
nowe
I
entre
in
to
the
diuyne
commaundementes
/
whiche
in
stomackes
of
reasonable
people
/
oughte
of
reason
to
beare
more
rule
and
valewe
/
than
lawes
/
more
than
all
mannes
reasons
/
and
more
than
the
voyce
of
nature
her selfe
.
God
the
maker
of
this
holle
worlde
/
in
the
begynnynge
whan
the
worlde
was
yet
but
rude
and
newe
/
gyuynge
lawes
vnto
mankynde
/
he
gaue
this
charge
vnto
the
woman
.
Thou
shalte
be
vnder
thyn
husbandes
rule
/
and
he
shall
haue
dominion
ouer
the.
The
Apostle
Paule
/
teacher
of
the
Christen
wysedome
/
that
is
for
to
say
/
of
the
heuenly
wisedome
/
wolde
nat
haue
the
woman
to
rule
the
man
/
but
commaundeth
her
in
many
places
to
be
subiecte
.
Peter
also
/
the
prince
of
the
apostles
/
commaundethe
in
this
wyse
:
Lette
all
women
be
subiecte
to
theyr
husbandes
/
as
holy
women
/
trustynge
in
our
lorde
.
Sara
was
obedient
vnto
Abraham
/
and
called
hym
her
lorde
.
Saynt
Hieronyme
wryteth
vnto
Celantia
in
this
wyse
:
Let
the
auctorite
and
rule
be
reserued
vnto
thyn
husbande
:
and
be
thou
an
example
to
all
thyne
house
/
what
soueraynetie
they
owen
vnto
hym
:
Do
thou
proue
hym
to
be
lorde
by
thyn
obedience
/
and
make
hym
great
with
thyne
humilite
:
For
the
more
honour
thou
gyuest
vnto
hym
/
the
more
honourable
thou
shalt
be
thy selfe
.
For
as
the
Apostle
saythe
/
the
heed
of
a
woman
is
the
man
.
Nowe
the
holle
body
can
no
where
haue
more
honour
/
than
of
the
heed
/
this
saith
saint
Hieronyme
.
But
folysshe
women
do
nat
se
/
howe
sore
they
dishoneste
them selfe
/
that
take
the
soueraynte
of
theyr
husbandes
:
of
whom
all
theyr
honoure
muste
come
:
And
so
in
sekynge
for
honour
/
they
lose
it
:
For
if
the
husbande
lacke
honour
/
the
wyfe
must
nedes
go
without
it
:
Neither
kynred
/
ryches
/
nor
welthe
can
a
vayle
her
.
For
who
wyll
gyue
any
honour
to
that
man
/
whom
he
seeth
mastred
by
a
woman
.
And
agayne
/
if
thy
husbande
be
honorable
/
be
thou
neuer
so
lowe
of
byrthe
/
neuer
so
poure
/
neuer
so
vncomly
of
face
/
yet
canste
thou
nat
lacke
honour
:
for
neither
beautie
/
kynred
/
nor
ryches
made
Orestilla
honorable
/
after
she
was
ones
maried
to
vngracious
Catiline
:
nor
pouerte
letted
nat
Salonia
to
be
honored
of
the
Romayns
/
whiche
was
wyfe
vnto
the
wyse
Cato
.
But
nowe
that
thou
mayste
better
obey
thy
husbande
/
and
do
all
thynges
after
his
mynde
/
fyrste
thou
muste
lerne
all
his
maners
/
and
consyder
well
his
dispositions
and
state
:
For
there
be
many
kyndes
of
husbandes
/
and
all
ought
to
be
loued
/
honored
/
and
worshipped
/
&
obeyed
/
but
all
must
nat
be
entreated
vnder
one
maner
:
For
husbandes
muste
be
handled
/
as
Terence
speketh
/
after
th
opinion
of
Plato
/
sayeng
:
Mans
lyfe
is
as
it
were
a
game
at
the
tables
:
For
if
that
chance
of
the
dyce
/
that
is
nat
for
them
/
hit
must
be
amended
by
crafty
playeng
:
lyke
wise
in
husbandes
/
if
thou
haue
one
after
thyn
appetite
/
thou
mayste
be
glad
/
and
he
is
to
be
honored
/
&
obeyed
:
but
if
he
be
yll
/
either
fynde
some
crafte
to
make
hym
good
/
or
at
that
leaste
wise
better
to
deale
with
.
Nowe
thy
husbande
shall
be
either
fortunate
or
infortunate
:
Fortune
I
calle
them
that
haue
goodnes
either
of
mynde
or
of
body
/
or
externall
:
Infortunate
I
call
those
/
that
lacke
any
of
these
thre
:
they
that
be
fortunate
/
do
easely
content
theyr
wyues
myndes
:
and
those
that
be
infortunate
muste
haue
delyberation
taken
about
them
:
howe
be
it
/
I
wolde
they
shulde
rather
sette
theyr
loue
on
the
husbande
hymselfe
/
than
on
his
fortunes
/
or
els
they
shall
loue
both
weakely
&
more
vnstedfastly
:
and
if
fortune
ones
flee
away
/
as
she
is
waueryng
and
inconstant
/
she
carieth
away
the
loue
to
gether
with
her
.
Nor
let
them
nat
loue
goodly
men
for
theyr
beautie
/
nor
riche
men
for
theyr
money
/
nor
men
of
great
auctorite
for
theyr
honoure
:
for
if
they
do
so
/
than
shall
they
hate
the
sekely
/
the
poure
/
and
those
that
beare
no
rule
.
If
thou
haue
a
lerned
husbande
/
lerne
good
holy
lessons
of
hym
:
if
he
be
vertuous
/
do
after
hym
:
but
if
he
be
infortunate
/
cal
vnto
remembraunce
the
sayeng
of
Pompeius
the
great
/
a
verye
noble
and
a
wyse
man
/
whiche
whan
he
was
ouer
comen
of
Iulius
Cesar
/
and
came
vnto
the
Ile
of
Lesbo
to
receyue
his
wyfe
/
and
I
lee
away
with
her
/
she
seynge
her
husbande
beaten
and
ouercomen
/
fell
vnto
the
grounde
halffe
deed
for
sorowe
/
to
se
her
husbande
haue
suche
a
fall
:
whom
Pompeius
lyftyng
vp
in
his
armes
from
the
grounde
/
and
reuied
agayne
/
spake
vnto
her
in
this
maner
:
My
dere
wyfe
Cornelia
/
moste
swete
vnto
me
of
all
thynges
/
I
wonder
of
the
so
noble
a
woman
to
be
ouer
commen
in
suche
maner
at
the
fyrste
stroke
of
Fortune
:
nowe
thou
hast
an
occasion
to
optayne
immortall
honore
:
For
as
for
eloquence
/
or
lernyng
in
the
lawe
/
or
feattes
of
warre
are
no
matters
for
women
to
wynne
worshippe
by
/
her
vertue
shall
onely
appere
if
her
husbande
be
caste
in
aduersite
/
whom
if
she
loue
and
worship
/
nor
lothe
his
mysery
/
but
entreate
/
as
is
becommyng
to
do
her
husbande
/
the
worlde
shall
talke
good
of
her
perpetually
.
Wherfore
it
shall
be
greatter
honour
to
the
to
loue
Pompeius
thus
ouer
throwen
/
than
whan
he
was
the
prince
of
all
the
Romaynes
/
and
gouernoure
of
the
Senate
/
and
lorde
of
kynges
.
For
as
for
these
thinges
euery
woman
/
be
she
neuer
so
vngratious
/
can
loue
well
inough
/
but
to
fauore
and
loue
hym
that
is
in
aduersite
/
ther
is
the
poynt
of
a
good
woman
.
Therfore
that
I
am
thus
ouercommen
thou
oughtest
to
loue
/
as
an
occasion
to
shewe
thy
goodnes
.
Wherfore
if
thou
wepe
and
wayle
for
any
thyng
as
longe
as
I
lyue
/
thou
shewest
thy selfe
to
loue
that
/
whiche
thou
lackest
and
haste
lost
:
and
nat
to
mourne
for
me
that
am
a
lyue
.
These
and
suche
other
wordes
he
spake
vnto
his
wyfe
at
that
tyme
:
whiche
sayeng
euery
good
woman
shall
ponder
&
considre
in
her
mynde
:
nor
vexe
her selfe
/
if
she
chaunce
vpon
an
infortunate
husbande
:
neither
hate
nor
dispise
hym
therfore
:
but
rather
contrary
/
she
ought
/
if
he
be
poure
/
to
comfort
hym
/
and
aduertise
hym
to
cal
vnto
remembraunce
/
that
vertue
is
the
chiefe
ryches
:
and
helpe
hym
with
suche
honest
craftes
as
she
knoweth
shall
please
hym
:
and
suche
as
her
acqueintance
&
frendes
shall
alowe
:
and
as
is
becommyng
for
a
vertuous
&
an
honest
woman
.
But
beware
thou
fall
nat
in
to
suche
a
wycked
mynde
/
to
wyll
hym
for
lucre
of
money
to
occupye
any
vnhonest
craftes
/
or
to
do
any
vnhappy
dedes
/
that
thou
mayst
lyue
more
delycately
/
or
more
welthely
/
or
go
more
gayly
&
gorgiously
arayde
/
or
dwell
in
more
goodly
housyng
:
and
at
fewe
wordes
/
compell
nat
hym
to
vse
any
fylthy
occupation
or
drogery
for
thy
welfare
/
nor
to
swete
&
to
toyle
/
that
thou
maist
lye
at
ease
:
For
hit
were
better
for
the
to
eate
browne
breade
&
drynke
claye
&
myry
water
/
than
cause
thy
husbande
to
fall
vnto
any
slubbery
worke
/
or
stynkyng
occupation
/
&
excedyng
labour
/
for
to
escape
thy
scoldyng
&
chydyng
at
home
.
For
the
husbande
is
his
owne
ruler
/
and
his
wyues
lorde
/
and
nat
her
subiecte
/
neither
the
wyfe
ought
to
craue
any
more
of
her
husbande
/
than
she
seeth
she
may
optayne
with
his
harte
and
good
wyll
:
wherin
/
many
women
do
a
mysse
/
whiche
with
theyr
vngoodly
cryeng
and
vnreasonable
callynge
/
crauynge
/
and
dullyng
vpon
them
/
dryueth
them
to
seke
vnlefull
meanes
of
lyuynge
/
and
to
do
vngratious
dedes
/
to
beare
out
with
all
theyr
glotony
&
vayne
pride
:
And
some
be
so
out
of
all
good
reason
/
and
contrarye
to
all
good
vertues
of
theyr
husbandes
/
that
they
spende
out
at
large
theyr
substance
&
lyuyng
.
Whiche
vyce
is
the
fouler
/
by
cause
that
woman
kynde
pretendeth
more
vertue
and
deuotion
naturally
than
the
mankynde
dothe
:
if
that
she
shulde
forgette
her selfe
/
and
caste
awaye
all
holynes
for
the
loue
of
money
/
and
suche
wyues
before
rebuked
in
holy
scripture
/
vnder
the
persons
of
the
wyues
of
Iob
and
Thoby
:
Whiche
casted
folyshly
in
theyr
husbandes
tethe
/
that
theyr
vertues
&
holy
lyuyng
was
the
cause
of
theyr
aduersyte
:
wherin
they
shewed
great
wickednes
/
and
nat
onely
folye
:
whiche
dyd
nat
beleue
that
the
ryches
of
vertue
was
farre
greatter
/
or
that
hit
stode
in
our
lordes
power
to
make
moost
ryche
and
welthye
with
in
a
moment
/
who
so
euer
pleased
hym
.
What
nedeth
a
man
any
other
tyrantes
to
his
marterdome
/
than
wyues
of
suche
disposition
/
whiche
pursue
theyr
husbandes
for
theyr
good
deuotion
/
beynge
them selfe
without
all
deuotion
/
none
otherwyse
/
than
Nero
pursued
the
apostles
/
or
Domician
/
Maximine
/
Detius
/
or
Dioclectā
dyd
pursue
other
christen
folkes
in
theyr
tyme
?
And
I
suppose
that
this
wyfe
of
Iob
was
lefte
hym
to
make
his
aduersyte
more
payneful
/
and
to
oppresse
hym
the
sorer
with
her
myscheuous
tonge
.
O
cursed
and
wycked
woman
/
that
rebukest
thy
husbande
for
his
goodnes
/
whiche
thynge
the
deuyll
hym selfe
dourste
neuer
do
/
for
he
distroyed
al
the
goodes
of
Iob
/
stowe
his
seruauntes
/
rydde
vppe
his
chyldren
out
of
the
worlde
/
and
fylled
hym
full
of
galles
and
scabbes
:
yet
dyd
he
neuer
rebuke
hym
/
for
continuyng
styll
in
his
good
mynde
:
but
his
wyfe
rebukedde
hym
therfore
/
that
a
man
myght
se
howe
moche
she
was
more
bolde
than
the
deuyll
.
But
let
the
wyfe
trouble
neuer
so
moche
/
the
husbande
ought
to
be
as
glad
therof
/
as
were
the
apostles
/
that
they
were
rekened
worthy
to
be
putte
to
rebuke
for
the
name
of
our
lorde
Iesu
:
but
thou
good
daughter
/
that
wylt
do
well
/
shalt
nat
withdrawe
thyn
husbande
from
goodnes
/
but
rather
exhorte
hym
vnto
vertue
/
thoughe
thou
shuldeste
be
sure
to
lees
all
thy
goodes
.
Therfore
/
that
thou
mayste
opteyne
the
thynge
/
whiche
saynt
Paule
speaketh
of
/
sayeng
:
If
the
husbande
be
an
infidell
/
he
shall
be
sanctified
by
his
wyues
saythe
/
remembre
also
the
wordes
of
our
lorde
/
that
there
is
no
bodye
that
refuseth
any
thynge
in
this
worlde
for
Christis
sake
/
but
he
shall
haue
moche
more
for
hit
:
both
in
this
worlde
and
in
an
other
.
Fyrst
these
ryches
be
sure
and
certayn
/
whiche
are
kepte
saffe
from
all
chaunses
/
neither
wasted
within
/
as
mettalles
be
by
ruste
&
clothing
by
moughtes
/
nor
without
as
stolen
by
theues
.
And
also
the
prophet
in
the
psalme
sayth
:
that
he
hath
lerned
by
longe
vse
and
by
good
experience
/
that
neuer
good
man
was
yet
destytute
/
nor
any
of
his
children
lacked
foode
.
And
we
haue
as
it
were
an
obligation
of
our
lorde
in
the
gospel
/
that
we
shall
trust
well
on
his
benygnyte
.
And
vnderstande
that
our
father
in
heuen
wyll
fynde
vs
all
thyng
/
that
we
shal
nede
/
if
we
seke
for
his
kyngdome
/
and
the
iustice
thereof
.
Wherfore
if
thyne
husbande
be
foule
/
yet
loue
his
harte
and
mynde
/
where
vnto
thou
art
maryed
in
dede
.
And
if
thyne
husbande
be
sycke
/
than
must
thou
playe
the
true
wyfe
/
comforte
hym
/
norysshe
hym
/
and
make
as
moche
of
hym
/
as
thoughe
he
were
neuer
so
holle
and
so
stronge
/
and
so
shall
he
be
the
lesse
payned
/
if
he
sethe
/
as
it
were
/
take
payne
with
hym
:
and
in
a
maner
translate
and
chifte
parte
of
his
syckenes
vnto
thy selfe
.
For
she
is
no
good
wyfe
/
that
is
merye
whan
her
husbande
is
sorye
:
or
holle
and
lustye
/
whan
he
is
sicke
and
heuye
:
byde
thou
styll
by
his
beddis
syde
/
and
lighten
his
doloure
sometyme
with
comfortable
wordes
/
sometyme
with
gentyll
fomentations
.
Touche
thou
his
woundes
thy selfe
/
touche
thou
his
sore
and
paynfull
bodye
with
thyne
owne
handes
.
Do
thou
bothe
couer
and
vncouer
hym
thyn
owne
selfe
:
take
and
beare
away
the
chamber
vessel
with
his
water
thy selfe
.
Nor
aborre
nat
these
seruices
:
nor
put
them
nat
vnto
thy
seruauntes
/
whiche
wyll
go
more
slowly
about
them
/
bycause
they
loue
hym
nat
so
moche
.
And
whan
the
pacient
perceyueth
hym selfe
nat
loued
/
his
sickenes
increaseth
.
Nowe
than
shulde
a
man
calle
those
wyues
good
and
vertuous
women
/
that
be
so
careles
in
theyr
husbandes
syckenes
/
that
they
can
be
well
inough
content
with
suche
sleight
seruices
as
her
seruantes
do
about
him
.
And
some
there
be
/
that
wyll
nothyng
let
theyr
accustomed
stations
/
and
feastynges
/
and
visettyng
theyr
gossyppes
/
nor
breake
any
of
theyr
haunted
pleasures
/
though
theyr
husbandes
lye
shutte
vp
sicke
at
home
/
but
that
is
no
wedlocke
/
but
rather
a
poynt
of
concubynes
/
or
commen
harlottes
:
whiche
lye
with
men
for
theyr
wages
.
Wherfore
shuld
I
be
ashamed
to
name
that
/
whiche
the
vngratious
women
shame
nat
to
do
.
For
if
thou
thynke
it
maketh
no
force
/
nor
order
thy selfe
other
wyse
in
thyne
husbandes
sickenes
/
than
if
it
were
but
thy
neighboure
/
thou
arte
a
foole
to
loke
after
/
that
I
shulde
name
the
for
a
wyfe
/
whanne
thou
vseste
no
wyues
gyse
.
For
woldest
thou
I
shulde
name
the
for
a
wyfe
/
whanne
thou
vsest
no
wyues
maners
?
For
shulde
I
call
hym
a
weauer
that
neuer
lerned
to
weaue
/
nor
to
drawe
the
woffe
/
nor
to
caste
the
shuttyll
/
nor
strycke
the
webbe
with
the
slaye
?
Though
that
vertue
by
hit
selfe
can
nat
fayle
to
come
to
lyght
/
and
shyneth
well
mough
in
the
darke
by
the
bryghtnes
of
hit
selfe
/
nat
withstandynge
/
as
moche
as
lyethe
in
me
/
I
wyll
nat
suffer
/
but
that
that
I
haue
sene
my selfe
/
&
many
mo
knowe
as
well
as
I
/
I
wyll
declare
/
that
bothe
they
that
nowe
be
/
and
they
that
shall
come
here
after
/
may
knowe
it
.
Clare
the
wyfe
of
Barnarde
Valdaure
/
a
fayre
and
a
goodly
mayde
/
whan
she
was
fyrste
maryed
at
Bruges
/
and
brought
to
bed
vnto
her
husbande
/
whiche
was
.xlvi.
yere
of
age
/
the
fyrste
nyght
sawe
his
legges
rolled
and
wrapped
with
cloutes
/
and
founde
that
she
hadde
chaunsed
on
a
sore
and
a
sekely
husbande
:
yet
for
all
that
/
she
lothed
hym
neuer
the
more
/
nor
begane
nat
to
hate
hym
/
whom
yet
she
had
no
space
to
loue
.
Nat
longe
after
that
/
the
forsayde
Valdaure
fell
in
to
a
great
sickenes
/
in
so
moche
/
that
all
phisitions
dispayred
his
lyfe
:
than
she
and
her
mother
gaue
suche
dilygence
vnto
the
seke
man
/
that
of
syx
wekes
contynually
to
gether
/
neither
of
them
ones
put
of
their
clothes
/
excepte
it
were
to
chaunge
their
smockes
:
nor
rested
in
the
nyght
paste
one
houre
/
or
.iij.
at
the
most
/
and
that
but
in
theyr
clothes
.
The
roote
of
the
disease
was
that
we
call
the
frenche
pockes
/
a
wonderous
sore
/
and
contagious
sickenes
/
phisitions
counsayled
her
/
nat
to
touche
hym
so
/
nor
come
so
nere
hym
:
&
the
same
her
frendes
counsayled
her
.
And
her
companyons
&
gossyppis
sayde
:
it
was
synfully
done
/
to
vexe
the
man
in
the
worlde
/
or
kepe
him
longer
on
lyue
with
his
sickenes
/
&
bad
her
prouide
some
good
thyng
for
the
soule
/
as
for
the
body
care
no
more
/
but
howe
it
myght
be
buryed
:
with
whiche
sayeng
she
was
neuer
a
whytte
abasshed
/
but
very
dilygently
procured
bothe
suche
as
was
for
the
welthe
of
his
soule
/
and
prepared
holsome
meates
for
his
body
:
and
gaue
great
intendaunce
about
hym
/
often
chaungyng
his
shetes
/
&
his
cloutes
/
bycause
he
hadde
an
excedyng
laxe
/
and
matter
/
and
fylthe
ranne
out
of
dyuers
partes
of
his
body
:
Wherewith
she
was
so
busyed
/
that
the
moste
parte
of
the
day
she
neuer
rested
/
but
ranne
vp
and
downe
all
the
daye
longe
.
So
at
the
laste
by
the
good
meanes
of
his
wyfe
/
Valdaure
escaped
the
great
ieoperdye
/
that
bothe
the
phisitions
/
and
all
other
men
swered
/
his
wyfe
hadde
plucked
hym
from
deth
by
stronge
hande
.
And
some
tested
more
merily
than
becommeth
christen
folkes
/
and
said
/
that
god
had
purposed
to
haue
slayne
Valdaure
/
but
his
wyfe
wolde
nat
let
hym
go
out
of
her
handes
.
After
that
/
by
the
reason
of
an
hote
humour
rennynge
from
his
heed
/
the
grystle
within
his
nose
beganne
for
to
canker
:
Wherfore
the
phisitions
had
gyuen
hym
a
pouder
/
whiche
muste
be
blowen
in
with
a
penne
or
a
rede
in
to
his
nose
/
whiche
seruice
whan
euery
man
abhorred
/
bycause
of
the
tedious
sauour
/
his
wyfe
refused
nat
to
do
hit
.
Also
within
a
whyle
his
chekes
&
his
chynne
brake
out
of
scabbes
/
wheales
/
and
of
skales
/
that
no
barbour
/
neither
well
coude
/
nor
gladly
wolde
shaue
hym
:
than
his
wyfe
with
a
payre
of
scyssours
/
founde
the
meanes
to
clippe
his
berde
wonderous
properly
.
Streight
after
he
fell
in
to
an
other
longe
disease
/
whiche
lasted
nere
.vij.
yere
:
where
she
neuer
beyng
weary
/
with
contynuall
dilygence
and
labour
about
hym
/
prepared
his
meate
/
and
euery
day
dyd
salue
and
bynde
his
sore
and
stynkyng
legges
and
rounnyng
of
matter
so
hansomly
/
that
thou
woldest
say
/
if
thou
haddest
sene
her
/
that
she
had
handled
muske
/
and
nat
suche
stynkyng
geare
.
And
dyd
all
this
her
owne
selfe
with
all
other
busynes
/
that
was
for
to
do
about
hym
:
and
yet
hadde
she
in
her
house
.iij.
maydes
and
a
daugher
of
her
owne
of
good
age
.
Moreouer
whan
the
ayre
of
hym
&
brethe
was
suche
/
that
no
man
myght
abyde
nere
by
.x.
passes
:
she
wolde
swere
that
she
thought
hit
marueylous
swete
:
And
ones
she
was
very
angrie
with
me
/
bycause
I
sayde
it
stanke
/
for
she
sayd
/
it
semed
vnto
her
/
lyke
the
sauour
of
rype
and
swete
frute
.
Moreouer
/
whan
there
was
required
great
coste
daylye
in
the
house
/
to
helpe
and
norisshe
the
man
opressed
with
so
many
sickenesses
/
nor
hadde
neyther
rentes
nor
other
profittis
commynge
in
/
she
spoyled
her selfe
of
all
her
rynges
/
chaynis
/
broches
/
and
clothes
lest
he
shulde
lacke
ought
duryng
his
sickenes
:
she
was
content
as
for
her selfe
with
any
fare
/
so
that
her
husbande
myght
haue
that
shulde
do
his
paynful
body
good
/
so
he
by
the
meanes
of
his
wyfe
/
with
that
dolefull
body
/
more
like
vnto
a
graue
/
than
a
body
/
contynued
.x.
yere
from
the
begynnyng
of
his
sickenes
/
in
the
whiche
space
she
had
two
chyldren
by
hym
/
and
.vj.
before
.
For
she
was
maried
.xx.
yere
in
the
holle
:
and
yet
was
she
neuer
infected
/
nor
ones
touched
with
the
contagious
skabbe
/
neyther
she
/
nor
yet
none
of
her
children
/
but
had
all
theyr
bodies
bothe
holle
and
clene
.
Wherby
a
man
may
clerely
perceyue
/
howe
moche
theyr
holynes
and
vertue
is
worthe
/
that
loue
theyr
husbandes
with
all
their
hartes
as
dutie
is
/
whiche
doubtles
god
wyll
neuer
leaue
vnrewarded
.
So
at
the
last
this
forsaid
man
died
sicke
and
olde
/
and
passed
out
of
his
contynuall
payne
.
For
whose
departynge
this
same
Clara
his
wyfe
made
suche
sorowe
/
that
all
that
euer
knewe
her
/
saye
/
they
neuer
sawe
woman
make
suche
sorowe
for
her
husbande
/
that
were
bothe
yonge
/
holle
/
fayre
/
lusty
/
and
ryche
:
and
whan
dyuerse
came
to
her
/
nat
for
to
conforte
her
/
but
rather
to
shewe
her
/
that
they
were
glad
for
her
sake
/
that
he
was
gon
she
abhorted
/
and
in
a
maner
cursed
them
for
their
laboure
/
wysshynge
many
tymes
that
she
myght
haue
hym
agayne
if
it
were
possyble
/
howe
so
euer
he
were
/
and
whan
she
was
of
lusty
age
/
after
his
deth
/
yet
she
wolde
neuer
mary
/
sayeng
:
she
shulde
neuer
mete
with
any
that
she
coulde
lyke
so
well
/
I
wyll
nat
reherse
here
her
great
chastite
&
holynes
of
lyuyng
.
For
I
speke
but
of
the
loue
of
a
good
wyfe
:
whiche
neuer
lyghtly
gothe
alone
/
but
euer
coupled
/
&
companyed
with
all
other
vertues
.
Who
seeth
nat
nowe
that
she
dyd
nat
marie
Valdaures
bodye
/
but
his
harte
/
or
els
rekened
his
bodye
her
owne
body
?
Besyde
that
/
she
kepeth
styll
all
commaundementes
of
her
husbande
/
as
reuerentlye
as
he
were
yet
a
lyue
/
and
doth
many
thynges
as
she
had
harde
hym
speake
in
his
lyfe
/
sayeng
/
this
myne
husbande
wolde
haue
commanded
and
byd
den
do
.
O
Euryppides
/
if
thou
haddest
had
suche
a
wyfe
/
thou
woldest
haue
preysed
all
women
as
faste
as
thou
haste
dispreysed
them
.
Or
if
kynge
Agamemnon
had
hadde
suche
a
quene
/
she
wolde
haue
taryed
many
yeres
for
his
retournyng
from
the
sige
of
Troy
.
These
examples
ought
nat
to
be
kept
vnshewed
/
to
remembre
wyues
of
their
duetye
/
seynge
that
lesse
matters
be
put
in
memorye
&
writynge
.
But
these
be
but
of
folkes
of
lowe
degre
/
wyll
some
gentle
women
saye
.
Fyrste
to
make
answere
therto
:
Clara
Valdaure
was
nat
of
the
loweste
degre
/
and
besyde
that
yonge
/
and
tender
/
and
fayre
/
and
had
many
seruauntes
/
vnto
whom
she
myght
haue
deputed
all
her
busynes
/
if
it
had
pleased
her
.
And
there
be
many
noble
women
that
do
the
same
/
whom
I
canne
nat
reherse
all
/
bothe
nowe
a
lyue
and
that
hath
bene
in
tymes
paste
.
But
this
worlde
of
ours
kepeth
in
vse
only
the
vices
of
the
olde
worldes
afore
.
Arte
thou
more
noble
than
the
wyfe
of
Themistocles
/
whiche
was
prince
of
Athenes
/
and
also
of
all
Grece
:
and
yet
she
serued
her
husbande
her selfe
alway
in
his
sickenes
?
Arte
thou
more
noble
thanne
Stratonica
/
wyfe
vnto
kynge
Deiotarus
/
whiche
whan
her
husbande
was
sicke
/
and
an
aged
man
/
was
both
his
cooke
/
his
phisition
/
and
his
surgian
?
Or
arte
thou
more
noble
thanne
that
quene
of
Englande
/
whiche
sucked
her
husbandes
wounde
?
All
the
noble
women
of
Rome
/
vsed
nor
wold
neuer
suffer
any
other
to
touche
theyr
husbandes
whan
they
were
sicke
/
but
them selfe
:
whose
examples
there
is
none
nowe
a
dayes
to
good
to
take
hede
of
.
For
answere
me
thou
woman
/
that
thinkest
the
better
than
the
Romayns
/
of
whose
bloode
who
so
euer
was
discended
/
was
had
in
honoure
throughe
all
the
worlde
:
howe
be
it
the
verye
nobylite
is
nat
to
be
counted
by
blode
and
riches
/
the
whiche
rather
standeth
in
noble
actis
and
vertue
:
and
thou
with
all
thy
gentrye
shall
lye
vnknowen
:
whan
all
the
worlde
perpetually
shall
talke
of
them
.
Therfore
bost
nat
thou
thy
noble
byrthe
/
whom
either
none
orels
very
fewe
shall
knowe
/
either
in
thy
lyfe
or
after
thy
dethe
.
But
parauenture
thou
woldest
say
/
I
brought
goodes
&
money
moughe
to
make
me
noble
with
.
O
thou
fylthy
and
beastylly
woman
/
that
weneste
thy selfe
to
be
a
wyfe
/
bycause
thou
haste
a
man
lyenge
by
thy
syde
/
weneste
thou
that
wedlocke
standeth
in
that
?
Thou
breakest
the
lawes
of
god
and
Nature
.
For
if
thou
woldest
touthe
thyne
owne
body
/
beynge
diseased
/
and
loke
vpon
thy
sores
and
handle
them
/
thou
oughtest
nat
to
refuse
to
do
the
same
vnto
thyn
husbande
/
seyng
that
ye
be
bothe
as
one
person
.
Therfore
where
is
that
same
inseperate
mate
/
whiche
thou
pretendest
/
if
thou
sterte
from
hym
/
whan
thou
shuldest
abyde
most
nere
?
Wherfore
vnderstande
/
that
thou
dost
nat
thy
duety
/
neither
to
thy
brother
borne
of
one
woman
with
the
/
nor
thy
father
/
that
begotte
the
/
neyther
thy
mother
/
that
bare
the.
Wherfore
if
thou
be
ashamed
of
that
/
thou
mayst
lyke
wyse
be
ashamed
of
that
thou
dost
vnto
thy
husbande
:
Whom
thou
oughtest
to
regarde
more
than
them
all
.
And
many
leaue
theyr
mothers
lyenge
sicke
/
nor
loue
any
bodye
but
them selfes
/
whiche
were
worthy
to
be
loued
of
no
body
els
/
and
no
more
be
they
in
dede
.
Howe
often
haue
we
sene
bestis
with
out
reason
/
ruled
only
by
nature
/
one
cherishe
another
/
and
the
femall
lycke
the
sores
of
the
male
/
as
kyene
/
and
dogges
/
lyons
/
beares
/
and
all
other
bothe
wylde
and
came
?
And
thou
that
arte
a
woman
/
hauyng
reason
beside
thy
nature
/
whiche
is
more
excellent
than
all
theirs
/
can
nat
fynde
in
thin
harte
eyther
to
touche
or
to
se
thyn
husbandes
sotes
/
whan
thou
haste
stomacke
inough
to
handle
the
byles
and
scabbes
of
thy
concubyne
:
wherewith
many
hath
bene
taken
/
that
a
man
may
wel
knowe
the
nat
nature
but
theyr
owne
vngraciousnes
so
dothe
moue
them
.
Nowe
to
shewe
furder
of
my
matter
/
if
thy
husbande
were
yll
/
yet
oughtest
thou
to
suffce
hym
/
nor
stryue
with
hym
/
by
shrewdenes
/
leste
thou
neuer
haue
ende
of
sorowe
and
myschefe
:
but
whan
he
is
more
pacified
/
than
gyue
hym
warnynge
by
curtese
and
gentyll
meanes
to
amende
his
lyuyng
.
And
if
he
wyll
do
after
thy
sayeng
/
than
shalte
thou
proffitte
bothe
hym
and
thy selfe
:
but
if
he
begynne
to
waxe
angrye
/
stryue
nat
with
hym
/
thou
hast
done
thy
duetye
:
Therfore
let
hym
along
and
suffre
hym
/
and
thou
shalte
haue
nat
onely
great
commendation
afore
men
/
but
also
great
merite
afore
god
.
And
if
he
by
vnthrifty
meanes
of
hym selfe
moued
and
hastynes
strycke
or
beate
the
/
thynke
it
is
the
correction
of
god
/
and
that
it
chaunceth
the
as
a
punishment
for
thy
synnes
.
And
thou
shalte
be
happy
/
if
thou
mayste
so
with
a
lyttell
payne
in
this
lyfe
/
bye
out
the
great
paynes
of
an
other
worlde
.
Howe
be
hit
there
be
but
very
fewe
good
&
wise
wyues
/
whom
theyr
husbandes
wyll
beate
/
be
they
neuer
so
vnhappy
men
.
Also
some
husbandes
there
be
folisshe
&
wytles
/
whom
a
good
wyfe
wyll
handle
wysely
inoughe
/
and
neither
prouoke
them
to
angre
/
nor
take
from
them
the
honour
belongyng
to
the
man
:
but
beyng
hym
in
good
hope
/
that
all
thing
shal
be
done
after
his
wyll
.
And
for
his
profette
shall
rule
hym
well
inough
by
wisedome
/
as
it
were
a
wylde
beast
tamed
:
and
in
all
poyntes
shall
handle
hym
in
lyke
maner
as
many
mothers
do
their
children
in
lyke
case
/
whiche
haue
most
compassyon
of
them
/
that
be
in
moste
misery
:
of
whiche
compassion
commeth
loue
and
fauour
.
Wherfore
they
loue
and
cherysshe
more
them
that
be
feble
/
maymed
/
folysshe
/
yll
fauored
/
and
sekely
/
than
them
that
be
stronge
/
holle
/
wyse
/
fayre
/
and
lustye
.
I
wyll
nat
reherse
all
other
infortunes
/
I
wyll
gyue
a
generall
precepte
of
all
at
ones
.
If
thou
be
ones
maryed
vnto
hym
:
and
god
/
the
churche
/
thy
father
and
mother
/
haue
gyuen
hym
to
be
thy
husbande
and
thy
lorde
/
thou
must
suffer
hym
/
seynge
thou
canst
nat
chaunge
hym
/
and
loue
hym
/
worship
and
honore
hym
:
if
thou
wylte
nat
for
his
owne
sake
/
at
the
least
wyse
for
theyr
sakes
/
that
haue
gyuen
hym
vnto
the
:
and
for
the
promise
that
thou
hast
made
hym
/
as
many
other
do
loue
them
that
be
worthy
no
loue
/
only
for
theyr
frendes
sakes
/
whiche
hath
commytted
them
vnto
theyr
truste
.
And
many
do
bicause
of
their
promise
/
thynges
whiche
els
they
wolde
nat
.
Therfore
gyue
thy
dilygence
bothe
to
seme
to
do
/
and
to
do
in
dede
/
that
whiche
thou
muste
nedes
do
/
be
thou
neuer
so
lothe
:
&
so
shall
all
those
thynges
be
lyght
and
pleasant
vnto
the
:
whiche
if
thou
be
lothe
to
do
/
hit
shall
be
greuous
&
paynfull
.
Nowe
I
perceyue
that
somme
put
doubtes
/
howe
farre
they
ought
to
obey
theyr
husbandes
:
verely
in
all
thynges
that
be
either
honest
/
or
without
vice
/
there
is
no
doubte
but
a
woman
ought
to
obeye
her
husbandes
commandement
/
as
a
diuine
lawe
.
For
the
husbande
beareth
the
roume
of
god
here
in
erthe
vnto
his
wyfe
/
and
presenteth
his
person
.
Therfore
if
there
be
any
thyng
/
that
the
wyfe
wolde
gyue
vnto
god
/
she
neyther
ought
nor
maye
do
hit
without
her
husbandes
lycence
.
For
what
maye
a
woman
reken
to
be
more
her
owne
/
than
her
body
and
mynde
?
And
yet
sayth
saynt
Paule
/
that
the
woman
hath
no
power
of
her
owne
body
/
neither
she
can
nat
a
vowe
chastite
vnto
god
/
her
husbande
either
nat
wyllynge
/
or
nat
knowynge
.
Wherfore
if
thyn
husbande
wolde
haue
the
other
wyse
occupied
/
thou
mayst
nat
only
nat
go
forth
to
daunce
or
se
playes
/
or
go
to
feastis
/
and
passe
tyme
with
gossyppes
/
whiche
be
poyntes
of
common
harlottes
:
but
thou
mayste
nat
as
moche
as
go
pray
or
walke
about
to
churches
/
without
his
leaue
:
or
elles
be
thou
sure
/
that
neyther
thy
prayer
is
pleasaunte
vnto
god
/
nor
thou
shalte
nat
fynde
god
in
the
churche
.
God
wolde
that
thou
pray
and
go
to
the
churche
/
but
that
is
/
whan
thou
hast
done
thyne
husbandes
busynes
at
home
/
and
he
hath
none
other
labour
to
sette
the
about
.
And
these
be
the
poyntes
of
wedlocke
/
whiche
god
lyketh
beste
in
a
maried
woman
.
For
in
his
gospel
/
he
byddeth
a
man
be
at
one
with
his
frende
/
or
he
come
nere
his
aulter
:
howe
moche
more
than
/
wold
he
haue
the
to
be
at
one
with
thyn
husbande
/
whiche
farre
passeth
any
frende
?
Wherto
goste
thou
to
masse
or
churches
/
whan
thyne
husbande
commaundeth
other
wyse
/
eyther
by
wordes
expressedlye
/
or
by
countinaunce
preueyly
?
Wenest
thou
to
fynde
god
in
the
churche
whan
thou
leauest
thyne
husbade
at
home
either
sicke
or
hungry
?
Thou
mayst
fynde
all
halowes
about
his
bedde
/
bothe
aulters
/
god
/
peace
/
concorde
/
and
charite
/
and
specially
where
the
man
and
wyfe
be
coupled
with
these
thynges
.
Thou
shalt
sone
make
god
thy
frende
/
if
thou
make
thyne
husbande
thy
frende
afore
.
God
nedeth
nat
moche
of
our
seruice
.
But
vertuous
lyuynge
/
and
high
honour
/
them
he
reserueth
vnto
hym selfe
/
other
thinges
to
be
kepte
in
the
worlde
/
as
loue
and
concorde
.
And
that
is
the
cause
whye
he
reherseth
●o
ofte
charite
in
his
gospell
/
and
sayth
/
he
gyueth
●is
kyngdome
vnto
those
/
that
haue
vsed
charite
vnto
folkes
in
this
worlde
:
and
casteth
out
from
the
inheritaunce
of
heuen
/
that
hath
ben
enuious
and
malytious
agaynst
theyr
euen
christen
.
For
thou
shalte
easily
make
god
thy
frende
/
if
thou
reconcile
thyne
euen
Christen
vnto
the
before
.
Neyther
there
is
any
way
more
redye
vnto
goddes
fauour
/
than
fyrste
to
optayne
fauour
of
thyne
euen
Christen
.
Therfore
let
a
woman
thynke
that
she
dothe
a
great
sacrifyce
/
whan
she
serueth
her
husbande
:
and
thinke
that
she
visetteth
churches
deuoutly
/
if
she
be
diligent
about
her
husbandes
bed
.
But
there
be
some
women
/
that
if
their
husbande
were
neuer
so
sicke
/
yet
wolde
they
neuer
let
theyr
walkyng
of
their
stations
to
churches
about
/
and
that
more
for
theyr
pleasure
/
than
deuotion
to
god
warde
.
But
where
to
shulde
we
talke
of
them
?
Saynt
Paule
wrytyng
vnto
Tymothe
speaketh
of
womannes
duete
in
this
wyse
:
Let
the
woman
lerne
with
all
obedyence
/
kepynge
sylence
.
For
I
wyll
nat
haue
the
woman
to
be
a
teacher
/
nor
to
rule
her
husbande
/
but
kepe
sylence
.
Also
writyng
vnto
the
Corinthies
/
he
saythe
:
Lette
your
women
nat
speake
in
the
churche
/
but
if
they
lyste
lerne
ought
/
that
they
be
in
doubte
of
/
aske
theyr
husbandes
at
home
.
Whiche
lawe
in
myne
opinion
meaneth
none
other
thynge
/
but
that
the
woman
ought
to
lerne
of
her
husbande
/
and
in
such
thynges
as
she
standeth
in
doute
of
/
to
folowe
his
mynde
/
and
beleue
as
he
doth
:
and
if
the
husbande
do
wronge
/
hym selfe
shall
beare
all
the
blame
/
the
wyfe
shal
be
out
of
faute
:
excepte
it
be
so
manifest
that
she
maye
perceyue
the
faute
her selfe
playnly
mough
/
or
els
be
taught
other
wise
of
suche
as
the
husbande
hym selfe
myght
well
inoughe
lerne
.
For
those
thynges
that
be
agaynste
the
lawes
of
god
/
she
ought
nat
to
do
though
her
husbande
commaunde
her
neuer
so
moche
.
For
she
muste
a
knowlege
one
for
better
than
her
husbande
and
haue
more
in
price
/
that
is
Christe
.
The
man
is
heed
of
the
woman
/
but
Christe
is
heed
of
the
man
.
Many
holy
women
of
our
fayth
haue
bene
sore
punisshed
of
theyr
husbandes
/
for
folowynge
Christ
is
preceptes
agaynst
theyr
wyll
.
And
yet
the
apostle
Paule
commaunde
that
he
wyfe
nat
to
departe
from
her
husbande
without
his
leaue
/
be
he
neuer
so
vngratious
.
So
great
be
the
bondes
of
wedlocke
/
that
the
Christen
myght
nat
departe
from
the
hethen
without
leaue
.
What
than
ought
we
to
suppose
/
where
bothe
be
Christened
/
and
bothe
good
?
Aristotel
sayth
:
A
good
woman
ought
to
take
the
maners
of
her
husbande
/
as
a
lawe
and
rule
of
her
lyuynge
/
gyuen
her
by
god
by
the
couplynge
of
matrimony
.
And
hit
becommeth
her
to
accorde
with
her
husbande
and
serue
hym
/
nat
onely
in
prosperite
/
but
also
in
aduersite
.
If
he
lacke
goodes
/
or
be
sicke
of
his
body
/
or
out
of
his
mynde
/
let
her
suffre
and
obey
hym
/
excepte
it
be
some
vnclenly
thynge
/
or
vncommelye
.
Nor
let
her
nat
beare
longe
in
mynde
/
if
her
husbande
offende
her
/
by
reason
of
distresse
of
his
mynde
:
but
lay
the
cause
in
his
disease
and
ignorance
.
For
the
more
paciently
she
vseth
him
in
these
poyntes
/
the
more
thanke
shall
he
gyue
her
/
whanne
he
is
amended
.
And
if
there
be
any
vncommely
thynge
commanded
her
by
hym
/
whiche
she
hath
nat
done
/
he
shall
consydre
that
better
after
his
amendynge
.
Wherfore
a
woman
ought
to
absteyne
from
yll
/
but
in
all
good
thynges
/
to
obeye
none
other
wyse
/
than
thoughe
she
had
ben
bought
in
to
the
house
as
a
bonde
and
hande
mayde
.
And
in
dede
she
is
boughte
with
a
great
price
/
that
is
to
say
feloship
of
lyfe
/
and
procreation
of
children
/
whiche
/
nothyng
can
be
greatter
nor
holyer
.
Moreouer
if
she
had
had
a
welthy
husbande
/
than
coude
nat
her
goodnes
bene
so
moche
knowen
.
For
hit
is
but
a
small
acte
to
handle
prosperite
well
.
Howe
be
it
to
suffre
aduersite
paciently
is
counted
a
great
thynge
.
For
in
great
aduersities
and
harmes
nat
to
be
in
extreme
dispayre
/
is
a
poynte
of
a
noble
stomacke
.
Therfore
she
hadde
nede
to
praye
/
that
no
harme
bechaunce
her
husbande
.
But
if
any
aduersite
fall
/
than
let
her
considre
/
that
she
shall
wynne
great
worship
there
by
/
if
she
behaue
her selfe
well
.
And
let
her
remembre
/
that
neither
quene
Alcest
shulde
haue
had
so
great
honoure
/
nor
quene
Penolepe
so
great
prayse
/
if
they
had
lyued
in
prosperite
with
their
husbandes
.
For
by
the
aduersite
of
kyng
Admetus
and
Vlysses
caused
them
eternall
memory
.
For
in
th
aduersites
of
theyr
husbandes
they
optayned
and
that
well
worthy
/
eternall
glorye
/
for
kepynge
faythe
and
truthe
towarde
theyr
husbandes
.
For
women
wyll
take
no
parte
of
aduersite
/
excepte
it
be
suche
as
be
wonderous
good
.
Wherfore
to
conclude
/
it
is
becomynge
for
the
wyfe
to
haue
her
husbande
in
honour
/
and
nat
dispise
hym
.
These
be
Aristotles
wordes
.
Of
the
concorde
of
maryed
couples
.
The
.v.
Chaptre
.
HIt
were
an
infinite
thyng
/
nor
the
tale
shulde
come
vnto
any
ende
/
to
reherse
the
goodnes
of
concorde
:
and
howe
all
thynge
in
the
worlde
/
and
also
the
worlde
it selfe
/
standeth
to
gether
by
vnyte
and
concorde
:
but
our
pourpose
is
to
speke
of
wedlocke
:
in
whiche
I
say
/
the
greattest
quietnes
and
mooste
parte
of
pleasure
is
concorde
/
and
the
greattest
trouble
and
moste
parte
of
misery
in
it
is
discorde
.
They
that
were
of
Pythagoras
disciplyne
/
amonge
al
the
preceptes
of
Pythagoras
/
they
kepte
these
rules
/
and
mooste
/
and
oftest
vsed
them
.
That
lāguishenes
shulde
be
voyded
and
put
from
the
body
/
foly
and
lewdnes
from
the
mynde
/
ryotte
from
the
bealye
/
and
sedition
out
of
the
cite
/
and
discorde
out
of
the
house
/
and
finally
intemperaunce
out
of
all
thynges
.
Vlysses
in
Homer
wisheth
for
an
husbande
/
a
house
/
and
concorde
vnto
Nausicaa
the
doughter
of
kynge
Alcynous
:
whiche
is
the
greattest
treasure
and
moste
to
be
desyred
that
can
be
.
For
whan
the
wyfe
and
husbande
lyue
peasably
to
gether
/
they
cause
moche
sorowe
vnto
theyr
enemyes
/
moche
ioye
vnto
theyr
frendes
/
and
moste
of
all
vnto
them selues
.
Thus
he
sayde
.
Howe
happy
a
maryage
suppose
we
that
Albutius
had
/
whiche
lyued
with
his
wyfe
Terrentiana
without
any
displeasure
.xxv.
yere
:
And
yet
more
fortunate
was
Publius
Ceter
/
that
lyued
with
Ennia
his
wyfe
.xliiii.
yere
without
any
grutchyng
or
complaynt
.
For
of
discord
/
commeth
debate
/
braulyng
/
chydynge
/
&
fyghtynge
.
And
women
be
full
of
whynynge
for
the
moste
parte
/
and
yll
to
intreate
:
and
ofte
tymes
whan
they
haue
chiden
their
husbandes
for
a
lyght
matter
/
it
cometh
at
laste
vnto
great
disturbance
.
Nor
there
is
nothynge
that
so
sone
casteth
the
mynde
of
the
husbande
from
his
wyfe
/
as
dothe
moche
scoldynge
/
and
chydyng
/
and
her
myscheuous
tonge
/
whiche
Solomon
lykeneth
vnto
a
droppyng
and
raynyng
house
rofe
in
the
wynter
/
bycause
that
bothe
dryueth
the
man
forthe
at
the
dore
.
And
the
forsayde
Solomon
sayth
/
that
it
is
better
to
dwelle
in
a
deserte
and
desolate
countrey
/
than
in
house
with
a
chydynge
and
an
angry
wyfe
.
And
a
fewe
whiche
be
intollerable
/
gyue
this
benifitte
vnto
the
holle
kynde
/
that
none
semethe
good
to
deale
with
all
:
and
here
of
cometh
this
sayenge
:
who
so
hath
no
stryfe
hath
no
wyfe
/
as
who
saye
/
he
that
hath
a
wyfe
hath
stryfe
.
And
that
thyng
causeth
many
/
that
be
quietly
disposed
neuer
to
marie
.
And
therfore
many
thynges
were
writen
in
olde
tyme
in
the
rebuke
of
woman
kynde
/
and
diuorses
sought
out
and
sharpely
executed
.
And
nowe
amonge
christen
men
those
thynges
before
myssed
of
many
/
and
desyred
after
.
For
they
say
their
wynes
wolde
be
better
/
if
they
knewe
they
myght
be
put
away
except
they
were
gentyll
.
In
whiche
opynyon
after
my
mynde
either
the
men
be
disceyued
/
or
the
women
be
starke
folys
:
whiche
do
nat
consydre
/
that
they
had
nede
to
be
the
more
obedient
vnto
theyr
husbandes
/
that
they
myghte
lyue
the
more
merilye
with
them
/
from
whom
they
canne
by
no
meanes
be
departed
:
lest
they
turne
perpetuall
necessite
in
to
mysery
/
whiche
they
can
neuer
do
away
.
For
it
resteth
moche
in
the
wyues
handes
to
kepe
rest
and
quietnes
in
the
house
.
For
the
man
is
nat
so
yrefull
as
the
woman
.
And
that
is
nat
in
mankynde
onelye
/
but
also
in
all
kyndes
of
beastis
/
as
Aristotle
saythe
.
For
the
males
/
bycause
they
haue
more
bolde
stomackes
/
&
are
more
lusty
of
corage
/
therfore
be
they
more
symple
&
lesse
noysome
/
for
they
haue
the
more
noble
myndes
.
And
the
females
contrary
be
more
malicius
/
and
more
set
to
do
harme
,
wherfore
the
women
wyll
be
taken
with
light
suspiciousnes
/
&
ofte
complayne
and
vexe
their
husbandes
/
and
angre
them
with
peuyshe
puelynge
:
but
the
man
is
easyer
to
reconcile
than
the
woman
.
Lyke
wyse
as
of
men
he
/
whose
is
most
lyke
stomacked
vnto
a
woman
/
nor
lusty
coraged
/
will
remember
iniury
/
longest
/
and
seke
for
vengeance
the
most
violently
/
nor
can
be
content
with
a
mean
reuengeance
.
There
was
in
olde
tyme
in
Rome
a
chapell
of
a
certayne
goddes
/
in
whiche
if
any
disturbance
had
bene
betwene
the
husbande
and
the
wyfe
at
home
/
they
spake
certayne
wordes
what
they
list
/
and
were
agreed
agayne
.
And
this
goddes
was
named
Diciplaca
/
that
is
to
say
/
please
husbande
▪
whiche
name
sheweth
that
the
husbande
ought
nat
to
studye
to
please
the
wyfe
/
but
the
wyfe
to
please
her
husbande
.
And
thoughe
the
beste
parte
of
these
that
I
haue
spoken
pertayne
vnto
concorde
/
yet
wyll
I
brynge
some
thynges
more
nere
vnto
that
purpose
.
One
the
moste
chiefe
and
especiall
helpe
vnto
concorde
is
if
the
wyfe
loue
her
husbande
.
For
this
is
the
nature
of
loue
to
get
loue
agayne
:
nor
let
nat
some
wonder
so
moche
as
they
do
/
whye
theyr
husbandes
loue
them
nat
/
seyng
they
loue
nat
them
/
but
loke
wel
lest
they
loue
nat
their
husbandes
so
moch
as
they
make
semblance
.
Let
them
loue
theyr
husbandes
in
dede
/
and
they
shal
be
loued
of
them
againe
.
For
fayned
and
counterfeted
loue
bothe
sheweth
hit
selfe
nowe
and
thanne
/
and
hath
nat
the
veray
strengthe
and
vertue
that
the
faythfull
loue
hath
.
More
ouer
if
the
wyfe
and
husbande
loue
together
/
they
shall
bothe
wylle
and
nylle
one
thynge
/
whiche
is
the
very
&
true
loue
.
For
ther
can
neuer
be
discorde
nor
debate
betwene
those
/
in
whom
is
one
harte
/
nat
desyryng
contrary
thinge
.
And
one
mynde
/
nat
of
contrary
opinion
.
My
mother
Blaunche
/
whan
she
had
be
.xv.
yere
maried
vnto
my
father
/
I
coude
neuer
se
her
stryue
with
my
father
.
There
were
.ii.
sayenges
that
she
had
euer
in
her
mouthe
/
as
prouerbes
.
Whan
she
wolde
say
she
be
leued
well
any
thing
/
than
vsed
she
to
say
/
euen
as
though
Lodowyke
Viues
hadde
spoken
it
.
Whan
she
wolde
say
that
she
wolde
any
thing
/
she
vsed
to
say
/
euen
as
though
Lodowyke
Viues
wolde
hit
.
I
haue
harde
my
father
saye
many
tymes
/
but
specially
ones
/
whan
one
tolde
hym
of
a
sayeng
of
Scipio
Africane
the
yonger
/
orels
of
Pomponius
Atticus
/
and
I
wene
hit
were
the
sayeng
of
them
both
/
that
they
neuer
made
agrement
with
theyr
mothers
/
nor
I
with
my
wyfe
sayd
he
/
whiche
is
a
greatter
thynge
.
Whan
other
/
that
harde
this
sayeng
/
wondred
vpon
it
/
and
the
concorde
of
Viues
and
Blanche
was
taken
vp
and
vsed
in
a
maner
for
a
prouerbe
/
he
was
wonte
to
answere
lyke
as
Scipio
was
/
which
sayd
he
neuer
made
a
grement
with
his
mother
bycause
he
neuer
made
debate
with
her
.
But
it
is
nat
to
be
moche
talked
in
a
boke
made
for
an
other
pourpose
/
of
my
mooste
holy
mother
:
whom
I
doubt
nat
nowe
to
haue
in
heuen
the
frute
and
rewarde
of
her
holy
and
pure
lyuyng
.
Moreouer
/
bycause
I
haue
purposed
to
make
a
seuerall
boke
of
her
actis
and
her
lyfe
.
And
many
women
that
loue
indiscretelye
breake
concorde
at
ones
.
Therfore
muste
theyr
discressyon
be
holpen
forthe
with
some
teachynge
/
and
theyr
fersenes
abated
.
And
that
with
this
one
thyng
/
if
they
staye
theyr
mynde
and
fantasyes
/
whiche
sone
caryeth
the
febyll
reason
of
women
away
with
them
.
Therfore
a
woman
shulde
haue
great
demurenes
and
sobernes
in
her
mynde
/
and
shewe
hit
with
her
dedes
.
And
often
I
warne
her
/
that
she
do
nothynge
for
to
seme
and
for
a
countenance
:
For
that
is
a
thyng
of
smal
value
or
none
.
But
as
she
wolde
seme
to
be
suche
/
let
her
be
in
dede
:
and
than
shall
she
the
more
truely
appere
.
Let
her
wene
neuer
to
disceyue
any
body
by
clokynge
and
dissymulation
.
For
men
be
nat
suche
stockes
nor
stoones
/
that
they
canne
nat
knowe
a
counterfeted
thing
from
a
thyng
in
dede
.
And
thoughe
they
disceyue
folkes
that
loke
vpon
them
/
yet
canne
they
nat
disceyue
nature
/
whiche
hath
nat
gyuen
lyke
vertue
vnto
thinges
counter
feted
as
true
in
dede
.
Lette
them
make
proffe
in
them selfe
.
Let
them
consyder
/
whether
they
thynke
them
honest
and
sad
that
make
countenance
of
honesty
/
hauyng
none
at
all
or
nat
:
and
whether
they
loue
agayne
suche
as
make
semblaunce
as
though
they
loued
them
and
do
nat
in
dede
.
Hit
were
good
for
a
wyfe
to
vse
that
counsayle
/
that
Horace
the
wyse
poet
gyueth
vnto
Lollius
/
howe
to
vse
his
frende
/
vyddyng
hym
applye
hym selfe
vnto
his
frendes
appetyte
.
If
he
lyste
hunte
sayth
he
/
do
thou
nat
syt
to
make
versys
/
but
cast
vp
thy
muses
/
and
folowe
the
herses
caryeng
the
nettes
/
&
leade
forthe
dogges
.
Amphion
and
zetus
were
bretherne
and
twynnes
borne
of
Anthiopia
/
the
one
was
verye
counnyng
in
harpyng
/
thother
rude
and
vnlerned
.
Nowe
whan
the
sounde
of
the
harpe
pleased
nat
zetus
/
and
lyke
to
departe
company
betwixte
the
two
bretherne
/
Amphion
therfore
layde
downe
his
harpe
:
and
so
let
the
wyfe
ordre
ber
selfe
after
her
husbandes
maners
/
and
pleasure
/
lest
he
hate
and
set
noughte
by
her
.
We
rede
in
histories
/
that
Andromacha
Hectors
wyfe
gaue
hay
&
ootes
vnto
his
horses
with
her
owne
handes
/
bycause
she
sawe
what
delyte
her
husbande
had
in
them
/
and
kepte
them
for
warre
/
as
dilygently
as
coulde
be
.
And
Cecilius
Plinius
sheweth
in
many
pistelles
that
he
loued
his
wyfe
moste
derely
/
in
whiche
pistolles
ther
is
one
writen
vnto
Hispula
his
wyues
awnt
/
whiche
had
brought
her
vp
/
where
he
gyueth
her
great
thankes
/
that
she
so
taught
her
and
brought
vp
/
whan
she
was
a
chylde
:
and
also
shewed
the
cause
why
he
loued
his
wyfe
so
well
/
wrytynge
of
his
wyfe
in
this
wyse
:
She
loueth
me
/
whiche
is
a
sygne
of
chastite
.
And
more
ouer
she
is
greatly
gyuen
vnto
lernyng
whiche
fantasy
she
hath
taken
by
the
loue
she
hath
vnto
me
.
She
hath
my
bokes
/
and
redeth
/
and
lerneth
them
without
boke
:
&
whanso
euer
I
shall
pleade
/
she
is
wonders
carefull
:
and
whan
I
haue
done
merueylous
ioyfull
.
She
settes
folkes
to
watche
/
howe
I
am
lyked
of
the
people
/
what
countenaunce
/
what
noyse
I
cause
them
to
make
/
what
iudgement
I
get
in
the
ende
.
And
whan
so
euer
I
reherse
a
lectoure
/
she
getteth
her
nexte
vnto
me
/
seperate
from
the
other
herers
with
a
vayle
/
and
herkeneth
moste
diligently
for
my
prayses
.
She
syngeth
my
verses
/
and
playeth
them
on
the
lute
.
None
other
maister
teacheth
her
/
but
the
loue
she
hath
vnto
me
/
whiche
is
the
best
schole
maister
of
all
.
This
wryteth
Plinius
.
A
late
whan
I
was
at
Paris
and
talked
with
Guilielmus
Budeus
at
his
owne
hous
/
and
his
wyfe
come
bye
/
where
as
we
walked
/
a
goodly
personne
and
a
fayre
/
as
a
man
shulde
loke
vpon
/
whiche
as
I
coude
deme
by
her
comly
maner
and
countenance
/
me
thought
shulde
be
both
a
prudent
and
vertuous
huswyfe
.
So
she
after
she
hadde
salued
her
husbande
/
with
suche
reuerence
as
a
good
woman
shulde
/
and
had
welcommed
me
curtesly
and
honorably
/
I
asked
hym
if
she
were
his
wyfe
/
yes
forsoth
saythe
he
/
this
is
my
wyfe
/
whiche
so
diligently
foloweth
my
pleasure
/
that
she
intreateth
my
bokes
no
worse
than
her
owne
chyldren
/
bycause
she
seeth
me
loue
studye
so
well
.
In
whiche
thyng
me
thynke
her
worthy
more
preyse
than
was
Plinius
wyfe
:
in
as
moche
as
she
was
lerned
her selfe
/
and
this
is
nat
.
Nowe
howe
moche
more
honestly
dothe
she
/
than
suche
as
drawe
theyr
husbandes
from
study
/
and
counsayle
them
to
luker
/
playe
/
or
other
pleasures
/
that
they
may
obtayne
parte
them selfe
/
either
of
luker
/
playe
/
or
volupties
/
bycause
they
can
get
no
parte
of
theyr
study
.
And
the
foles
knowe
nat
howe
moche
more
sure
and
veraye
pleasure
hit
were
/
to
haue
a
wyse
man
than
a
ryche
or
voluptuous
.
Moreouer
they
shulde
lyue
a
great
deale
more
quietlye
with
wyfe
men
than
with
ignorant
foles
/
that
neuer
had
set
the
brydell
of
reason
to
rule
theyr
fantasyes
withal
/
whiche
be
for
the
more
parte
caried
quite
away
with
suche
motions
as
comme
in
theyr
myndes
.
Nor
she
shulde
loth
in
her
husbande
neither
study
nor
any
thing
els
/
either
by
wordes
/
countenance
/
or
gesture
/
or
any
maner
of
sygnes
:
she
shall
loue
all
thynge
in
hym
/
haue
all
thynge
in
reuerence
/
and
set
great
store
by
it
/
what
so
euer
he
dothe
/
assent
all
thyng
vnto
hym
/
and
beleue
what
so
ener
he
sayth
/
though
he
tolde
that
neither
were
true
/
nor
lyke
to
be
/
nor
presume
aboue
her
husbande
in
any
maner
thyng
she
shall
reken
hym
her
father
/
her
lorde
/
her
elder
/
her
better
.
This
shal
she
both
knowlege
in
dede
/
and
make
semblaunce
of
.
For
howe
can
any
loue
or
frendship
stande
/
if
thou
beynge
ryche
dispise
hym
poure
:
or
fayre
thy selfe
/
loth
hym
beyng
foule
:
or
thy selfe
of
great
bloode
/
disdayne
hym
as
of
lowe
byrthe
?
Iuuenall
saith
/
there
is
nothynge
more
intollerable
than
a
ryche
wyfe
.
Saynt
Hieronyme
saith
the
same
/
writing
agaynst
Iouyntane
.
And
Theophrast
sayth
/
it
is
a
turment
to
suffre
a
ryche
wyfe
:
but
I
canne
nat
beleue
that
/
excepte
they
say
/
if
she
be
ill
and
lewde
with
all
.
For
what
a
lewdenes
is
hit
/
nat
to
consyder
howe
vayne
a
thyng
that
money
is
?
for
hit
is
the
vylest
of
all
thyng
that
men
be
proude
of
.
But
many
lyghte
and
frayle
myndes
wyll
ryse
a
lofte
with
a
lyttell
wynde
.
Ah
foole
/
doth
nat
wedlocke
make
all
thynge
commen
?
For
if
that
frendshipe
make
all
thyng
commen
/
howe
moche
more
dothe
maryage
make
commen
nat
onely
theyr
money
/
but
also
frendes
/
kynsfolke
and
all
thynges
elles
?
Wherfore
the
Rhomayns
as
Plutarche
saythe
/
commaunded
in
theyr
lawes
/
that
the
husbande
and
wyfe
shulde
gyue
nothyng
one
vnto
a
nother
/
bycause
that
neither
shulde
reken
any
thynge
pryuatly
theyr
owne
.
In
a
good
commen
wele
Plato
sayth
/
that
these
wordes
/
myne
and
thyne
/
shulde
be
put
awaye
.
Than
moche
more
in
a
good
house
holde
/
whiche
is
than
the
beste
&
most
perfet
/
therto
moste
welthfull
/
whan
there
is
as
one
body
vnder
one
heed
.
For
if
it
haue
many
heddes
or
many
bodyes
/
hit
is
lyke
a
monster
.
Moreouer
all
the
husbandes
and
after
the
similitude
of
Plutarch
/
though
there
be
more
water
than
wyne
in
the
cuppe
/
yet
is
all
the
myxture
called
wyne
/
so
thoughe
the
woman
brynge
neuer
so
moche
with
her
/
and
the
man
neuer
so
lytell
/
yet
all
is
his
.
For
he
muste
nedes
haue
all
that
the
woman
hath
/
that
hath
her selfe
&
is
her
lorde
.
And
thou
mayst
here
our
lorde
say
to
the
:
Woman
thou
shalte
be
in
the
rule
of
thy
husbande
:
and
he
shall
haue
the
maistre
on
the.
Nor
he
is
to
be
dispised
for
his
fauoure
.
For
thou
haste
fauour
/
&
he
hath
the
/
with
thy
fauour
.
I
wyll
nat
dispute
/
howe
sklender
a
thing
beautte
is
/
whiche
standeth
but
onely
in
mennes
opynyons
.
For
she
that
is
fayre
in
one
mannes
sight
/
is
foule
in
anothers
.
Howe
frayle
/
and
vnto
howe
many
ieoperdies
indangered
/
howe
fletynge
/
and
howe
vnstable
a
thyng
is
beautie
/
whan
one
agewe
/
one
wart
/
or
one
heare
maye
of
the
mooste
goodly
make
the
moste
lothsome
?
And
in
men
no
body
desyreth
suche
grace
of
fayrnes
:
but
they
thynke
in
a
woman
very
comely
:
and
yet
shalte
thou
rede
in
the
wyse
kynges
sayeng
:
fauour
is
a
disceitfull
thyng
/
and
beautie
is
vayne
:
But
the
woman
that
dredeth
god
/
she
shal
be
preysed
.
Fynally
/
seynge
that
ye
be
one
fleshe
/
or
rather
one
person
bothe
thou
and
thy
husbande
/
than
can
he
neuer
be
foule
that
hath
a
fayre
wyfe
.
And
if
thou
wylte
nat
suppose
neither
the
wyfe
nor
the
husbande
to
be
fayre
/
vertue
alone
is
both
beautie
&
noblenes
.
I
wyll
let
passe
here
/
howe
folisshe
a
thynge
hit
is
/
that
they
call
noblenes
.
Whose
opinion
and
estimation
standeth
in
the
comen
voyce
of
people
/
whiche
is
maister
of
all
errours
.
But
be
thou
neuer
so
noble
/
if
thou
marye
to
one
vnnoble
/
thou
arte
made
vnnobler
than
he
:
nor
the
wyfe
can
nat
be
more
noble
than
her
husbande
.
For
that
thynge
canne
nat
be
alowed
in
no
kynde
of
beastis
.
The
chyldren
haue
the
name
of
the
father
thorowe
all
the
worlde
/
as
of
the
better
:
and
than
if
thou
be
very
noble
/
either
muste
he
be
made
very
noble
/
or
thou
vnnoble
.
And
in
the
Ciuile
lawe
the
women
haue
theyr
dignite
of
theyr
husbandes
/
and
nat
of
theyr
fathers
/
in
so
moche
that
those
that
were
commyn
of
mooste
noble
father
/
if
they
maryed
vnto
one
of
lowe
degree
/
they
were
nat
called
noble
.
And
that
appered
well
in
the
noble
women
of
Rome
/
whiche
droue
out
of
the
chapell
of
chastite
/
that
was
ordayned
for
noble
women
/
one
Virginia
/
commen
of
noble
parentes
/
bicause
she
was
maryed
vnto
a
man
of
lowe
byrth
:
&
therfore
they
sayde
she
was
none
of
them
/
but
of
the
comen
rate
of
people
:
neither
she
denyed
that
/
nor
was
ashamed
to
be
taken
for
one
of
the
lowe
people
/
nor
dispised
the
commen
people
in
comparison
of
the
noblys
/
nor
abashed
to
be
called
Virginia
Volūnius
wyfe
.
Also
Cornelia
/
doughter
vnto
Scipio
/
whan
she
was
maryed
vnto
an
house
/
whiche
was
in
dede
great
and
famous
/
and
honorable
:
Howe
be
it
/
nothynge
able
to
be
compared
with
her
fathers
/
beyng
her selfe
of
the
best
bloode
in
Rome
/
and
one
the
mooste
chefe
of
that
bloode
/
doughter
of
Scipio
:
whiche
was
the
conquerour
of
Affrike
/
the
prince
of
the
Senate
/
and
all
the
people
of
Rome
/
and
also
of
all
the
worlde
most
excellent
/
though
she
hadde
to
her
mother
Emylia
/
comen
of
the
blode
of
the
Emylians
/
the
most
honorable
and
famous
/
bothe
in
Rome
/
and
all
the
worlde
:
yet
she
hauynge
so
great
honour
bothe
of
fathers
syde
and
of
mothers
/
had
leauer
euer
be
called
Cornelia
Gracchi
/
by
her
husbandes
name
/
than
Cornelia
Scipionis
.
Wherfore
some
were
discontent
/
whiche
for
honour
vsed
to
cal
her
Cornelia
Scipionis
/
by
her
fathers
name
.
Thesia
/
sister
vnto
the
elder
Dionisius
the
tyrant
of
Syracuse
/
was
maried
to
one
Philoxenus
/
whiche
whan
he
had
gone
about
to
do
a
displeasure
vnto
Dionisius
/
and
whan
he
was
spyed
was
constrayned
to
fie
out
of
Sycille
/
this
Thesia
his
wyfe
was
sent
for
by
the
kynge
her
brother
/
and
rebuked
of
hym
/
bycause
she
dyd
nat
discouer
her
husbandes
flyghte
vnto
hym
.
Whye
sayde
she
/
wenest
thou
that
I
were
so
vile
and
abiecte
/
that
if
I
hadde
knowen
of
his
goynge
/
I
wolde
nat
a
gone
with
all
and
folowed
hym
/
and
bene
rather
the
wyfe
of
Philoxenus
the
out
lawe
in
any
place
in
the
worlde
/
than
kynge
Dionisius
syster
here
at
home
in
my
countrey
:
And
all
the
Siracusyans
hadde
in
great
reuerence
this
gaye
and
vertuous
mynde
of
hers
.
And
whan
the
tyrans
were
banyshed
/
they
bothe
worshipped
her
in
her
lyfe
/
and
honoured
after
her
deth
.
Mary
the
wyfe
of
Maximilian
the
emperour
/
whiche
had
by
her
father
of
inheritance
all
Flanders
and
Pycatdye
/
and
the
people
set
nought
by
the
symple
and
softe
disposition
of
Maximilian
/
and
sewed
for
all
theyr
matters
vnto
Mary
his
wyfe
/
yet
wolde
she
neuer
determyne
nothyng
without
her
husbandes
aduise
/
whose
will
she
rekened
euer
for
a
lawe
/
though
she
myght
well
inough
haue
ruled
and
ordened
all
as
she
lyst
/
with
his
good
wyll
:
whiche
vsed
to
suffer
of
his
mylde
stomacke
any
thing
that
she
lyst
/
vnto
his
good
and
prudent
wyfe
/
&
that
in
her
owne
goodes
.
So
Mary
by
obeynge
her
husbande
/
and
regardyng
hym
so
well
/
brought
hym
in
to
great
auctorite
/
and
made
the
people
more
obedient
vnto
them
both
/
as
though
their
powers
were
increased
and
ayded
either
by
other
.
And
these
dueties
be
in
the
mynde
.
Nowe
must
we
brydell
the
tonge
/
whiche
if
the
mynde
be
well
brydeled
it
shall
rule
it
well
inough
.
For
the
cause
why
many
women
be
catle
of
tonge
is
bicause
they
can
nat
rule
their
myndes
.
For
ire
occupieth
them
holle
/
and
plucketh
out
of
scaam
/
nor
suffreth
any
pte
of
them
to
rule
it selfe
:
and
therfore
haue
they
neyther
measure
nor
reason
in
their
chydyng
and
scolding
.
For
they
be
put
besyde
all
reason
and
discretion
/
whan
the
fyre
hath
catched
all
to
gether
and
made
his
owne
:
whiche
soone
increaseth
in
softe
tymber
and
apte
for
fyre
:
Wherof
commeth
ragyng
/
bothe
of
stomacke
and
tonge
without
measure
.
Whiche
I
haue
ofte
wondred
on
and
that
in
very
good
and
honest
women
/
in
whom
sauyng
this
one
vice
/
there
lacketh
neither
chastite
nor
goodnes
manyfolde
&
great
vertues
.
Yet
haue
I
myssed
in
them
moderation
and
temperaunce
of
ire
&
language
:
in
so
moche
that
I
haue
ben
ashamed
of
it
/
though
none
of
it
hath
pertayned
to
me
/
but
bene
amonge
those
that
haue
bene
very
strangers
to
me
/
at
least
if
one
Christen
body
ought
to
be
a
stranger
vnto
an
other
.
Therefore
as
it
is
a
harde
vertue
for
a
woman
to
temper
her
tonge
/
so
verily
hit
is
the
moste
goodly
vertue
that
can
be
longe
to
any
.
Whiche
thynge
she
shall
easly
do
/
if
she
abyde
in
her
owne
power
/
nor
suffer
her selfe
to
be
caried
away
with
her
owne
fantasies
/
as
it
were
with
stormes
of
wether
.
And
this
lette
her
ofte
call
to
mynde
specially
/
and
purpose
while
she
is
safe
&
in
her
owne
power
/
that
if
she
chaunce
to
falle
at
wordes
with
her
husbande
/
she
rebuke
nat
nor
dispreyse
either
his
kynne
/
or
person
/
or
conditions
/
or
his
lyfe
/
whiche
thing
she
woteth
shulde
greue
his
stomacke
.
For
if
he
be
angred
/
with
suche
a
thynge
/
he
wyll
bothe
be
worse
to
reconsyle
/
and
after
that
he
is
agreed
agayne
/
yet
as
ofte
as
that
worde
commeth
vnto
his
remembraunce
/
he
wyll
neuer
loke
merily
on
her
/
besyde
the
displeasure
that
it
is
to
god
.
For
our
lorde
sayth
in
the
gospell
of
Mattheu
:
who
so
saythe
vnto
his
brother
Racha
/
that
is
to
saye
/
braynles
/
shal
be
accusable
vnto
the
counsaile
:
and
he
that
sayth
fole
/
shall
be
dampnable
vnto
the
pyt
of
fyre
.
Nowe
than
consyder
what
thou
shalte
haue
/
that
makest
that
great
raylyng
/
nat
onely
on
thy
brother
/
but
also
thy
father
/
and
as
moche
as
lyeth
in
the
/
on
the
deputy
of
god
and
all
thy
kyn
.
And
if
thy
husbande
laye
any
suche
thyng
vnto
thy
charge
/
be
wyse
/
that
it
abyde
nat
in
thy
remembraunce
/
but
suffre
it
patiently
:
and
whan
he
is
commen
vnto
hym selfe
agayne
/
thou
shalte
optayne
great
thanke
of
hym
for
thy
sufferaunce
/
and
shalte
tourne
his
furious
mynde
vnto
good
:
and
shalte
haue
hym
the
more
gentyll
afterwarde
and
easyer
to
deale
with
.
Terence
/
whose
purpose
was
none
other
/
but
to
expresse
the
conditions
of
the
worlde
in
his
comedies
/
writeth
of
a
chast
and
honest
yonge
woman
in
this
wyfe
:
She
as
becometh
an
honeste
woman
/
shamfast
/
sad
/
and
demure
/
suffred
all
the
iniures
and
fautes
of
her
husbande
/
and
kept
close
the
displesures
.
And
for
these
causes
/
the
husbandes
mynde
tourned
agayne
vnto
his
wyfe
/
from
whose
loue
he
abhorred
.
And
that
was
the
counsayle
of
the
wyfe
nurce
in
Seneke
the
poet
/
whiche
she
gaue
vnto
Octauia
the
wyfe
of
Nero
/
sayenge
:
Vanquishe
thy
cruell
husbande
rather
with
obedyence
.
Nor
let
nat
a
woman
cast
in
her
husbandes
tethe
any
benyfyte
done
vnto
hym
by
her
/
whiche
is
an
vnsyttyng
and
a
displeasant
thynge
/
yea
amonge
those
that
be
nothynge
a
kynne
to
gether
:
and
he
that
casteth
his
benifyte
in
an
other
mannes
tethe
/
loseth
his
thanks
that
he
shulde
haue
had
.
For
he
hath
stryken
hit
out
of
the
others
haste
.
Moreouer
if
thou
consyder
well
/
there
can
be
no
benifyte
done
by
the
to
thyn
husbande
/
to
whom
thou
arte
bounden
as
moche
/
as
vnto
thy
father
or
thy selfe
other
.
Nor
any
good
woman
wyll
make
moche
rehersall
of
her
kynred
or
gooddis
/
whiche
thing
will
lightly
wery
her
husbande
beynge
neuer
so
louynge
.
The
poet
Iuuenal
sayth
/
that
he
had
leauer
haue
a
poure
woman
and
of
lowe
byrth
/
than
Cornelia
the
doughter
of
Scipio
Affrican
/
(
of
whose
vertues
we
haue
spoken
here
before
)
if
she
be
proude
and
stately
of
her
fathers
noblenes
:
For
he
sayth
in
this
wyse
:
I
had
leauer
haue
a
poure
Venusyne
Than
the
Cornelia
mother
vnto
Gracchis
If
thou
brynge
with
thy
vertues
fyne
Proude
lokes
/
and
reken
vp
triumphis
.
Away
with
Anniball
I
pray
the
/
in
armes
Ouer
commen
/
and
Syphax
vanquished
/
And
with
holle
Carthage
all
to
gether
flyte
.
The
sage
man
Plutarche
commaundeth
/
that
in
the
begynnynge
of
mariage
all
occasions
of
debate
shulde
be
eschewed
/
whan
the
loue
is
yet
nat
wel
knitte
to
gether
/
and
is
yet
tender
and
weake
/
and
easye
to
breake
with
any
lytell
cause
/
as
a
vessell
newe
made
wyll
a
sonder
with
a
small
knocke
.
Nor
let
her
nat
chide
a
bed
.
For
where
shulde
they
lay
awaye
theyr
displeasure
/
if
they
make
the
place
troublesome
/
and
comberous
with
scoldyng
/
whiche
is
most
mete
for
loue
and
concorde
/
and
as
hit
were
/
corrupteth
the
medicine
/
that
the
disease
of
the
mynde
shulde
be
holpen
with
?
Howe
she
shulde
lyue
betwene
her
husbande
and
her selfe
priuately
.
The
.vj.
Chaptre
.
HIt
were
nat
vnmete
for
this
place
to
reherse
howe
she
oughte
to
behaue
her
in
priuite
and
secretly
vnto
her
husbande
/
betwene
hym
and
her
.
Fyrst
let
her
vnderstande
/
that
they
that
were
wonte
to
make
sacrifice
vnto
Iuno
/
whom
they
called
the
ruler
and
ouer
fear
of
wedlocke
/
neuer
offred
the
gall
in
sacrifyce
that
they
made
/
but
toke
it
out
of
the
beaste
/
and
cast
it
away
behynde
the
alter
/
signifieng
that
there
ought
to
be
neither
displeasure
/
nor
any
bytternes
amonge
maryed
couples
.
Also
they
were
wonte
to
couple
Venus
and
Mercury
to
gether
in
mariage
/
as
a
pleasure
and
myrth
.
For
the
wyfe
shulde
couple
and
bynde
her
husbande
vnto
her
euery
day
more
and
more
/
with
her
gentyll
and
pleasant
conditions
.
For
nothynge
doth
more
drawe
and
entyse
vnto
hit
/
than
doth
pleasant
conditions
and
swete
speche
.
A
wise
woman
shulde
haue
in
mynde
mery
tales
/
&
histories
(
howe
be
it
yet
honest
)
wherwith
she
may
refreshe
her
husbande
/
and
make
hym
mery
/
whan
he
is
wery
.
And
also
she
shal
lerne
preceptes
of
wisedome
to
exhorte
hym
vnto
vertue
/
or
drawe
hym
from
vice
with
al
/
and
some
sage
sentences
agaynst
the
assautes
and
rages
of
both
fortunes
/
bothe
to
plucke
downe
her
husbandes
stomacke
/
if
he
be
proude
of
ꝓsperite
and
welth
:
and
conforte
&
harte
hym
/
if
he
be
stryken
in
heuynes
with
aduersite
.
So
Placidia
daughter
vnto
Theodosius
th
emperoure
/
whan
her
husbande
Athaulpus
the
kyng
of
the
Gothians
/
was
in
purpose
to
vtterly
distroy
Rome
/
and
the
name
of
Romans
/
with
her
swete
eloquence
and
pleasant
behauour
/
brought
hym
out
of
that
vngratious
purpose
/
&
saued
her
countre
.
And
agayne
the
wyfe
shall
make
her
husbande
a
counsayle
of
all
her
sorowes
and
cares
:
so
that
they
be
mete
to
tell
a
wyse
man
of
.
She
shall
take
only
for
her
companyon
/
and
talkyng
felowe
/
counsellour
/
maister
/
and
lorde
/
and
vtter
vnto
hym
all
her
thoughtes
/
and
rest
in
hym
.
For
these
thynges
make
loue
and
concorde
.
For
lyghtly
we
loue
them
/
whom
we
tell
our
counsayle
vnto
/
and
as
it
were
vnlade
vs
of
our
thoughtes
/
&
in
whom
we
truste
moche
.
And
lyghtly
folkes
loue
them
agayne
/
of
whom
they
reken
themselfe
loued
and
trusted
.
A
wyse
woman
shall
as
moche
as
she
maye
/
serche
diligently
whether
her
husbande
haue
any
ill
susspection
ther
/
wheder
ther
be
any
sparkes
of
anger
/
or
hate
/
or
any
resydues
or
steppes
of
them
lefte
in
his
mynde
/
if
there
be
any
suche
thyng
/
let
her
labour
to
get
it
out
or
hit
growe
greatter
.
For
these
thynges
increase
lyghtlye
with
a
lytell
cause
.
Let
her
therfore
get
this
out
of
her
husbandes
mynde
by
gentyll
meanes
/
and
content
hym
agayne
.
For
vnknowyng
sickenes
increase
and
distroye
the
body
soner
/
than
those
that
appere
.
Let
her
nat
stryue
to
plucke
it
out
/
nor
handle
it
harde
/
lest
she
fasten
it
the
more
sure
in
/
whan
she
may
better
auoyde
it
without
any
payne
/
that
is
to
say
/
without
complaynt
/
&
without
gronyng
.
Nor
let
her
nat
thynke
that
either
god
or
man
is
content
with
her
/
whyle
her
husbande
is
displeased
with
her
.
Our
lorde
sayth
in
the
gospell
:
If
thou
come
to
do
thyne
offrynge
at
the
alter
/
and
there
remembre
that
any
displeasure
be
yet
remaynyng
betwene
thy
brother
and
the
/
lay
downe
thyne
offryng
there
/
and
go
be
agreed
fyrst
with
thy
brother
/
and
after
offer
that
vnto
god
/
that
thou
intendest
.
For
thou
callest
for
peace
of
god
in
vayne
/
as
longe
as
thy
frende
is
nat
pleased
with
the
/
but
moche
more
/
if
thy
husbande
be
nat
.
What
so
euer
is
spoken
in
the
chambre
&
the
holy
bed
of
wedlocke
/
let
her
take
good
hede
to
kepe
more
secreate
and
counsaile
/
than
the
sacrifice
of
Ceres
in
Elewce
was
kepte
/
or
misteries
of
any
other
god
or
goddes
.
For
what
madnes
is
hit
to
bable
out
suche
thynges
/
as
ought
to
be
kepte
so
secrete
.
The
wyse
people
of
Athens
/
whan
they
hadde
warre
with
Phylyp
kynge
of
Macedony
/
and
had
taken
letters
of
his
/
sente
vnto
his
wyfe
Olempias
/
they
wolde
nat
suffre
them
to
be
opened
and
red
/
bycause
they
rekened
the
secretes
of
wedlocke
to
be
/
as
they
be
in
dede
/
holy
/
and
to
be
kepte
in
priuite
/
nor
to
be
conuenyent
to
commyne
them
abrode
/
or
to
be
knowen
of
other
folkes
/
than
of
the
wyfe
and
her
husbande
.
And
therfore
they
sent
the
letters
vntouched
vnto
Macedone
vnto
the
quene
.
Wherfore
they
were
worthy
to
haue
theyr
wyues
both
to
kepe
faith
and
counsaile
with
them
.
Nowe
if
they
dyd
that
vnto
theyr
enemye
armed
agaynst
them
/
howe
moche
more
is
it
for
the
to
do
it
vnto
thy
husbande
?
Porcia
wyfe
vnto
Brutus
proued
her
owne
pacience
with
a
wounde
/
whether
she
coude
kepe
counsayle
of
great
matters
or
nat
.
And
whan
she
sawe
she
coude
hyde
the
wounde
and
kepe
secrete
/
than
was
she
so
bolde
as
to
aske
of
her
husbande
what
he
studied
so
carefully
vpon
:
And
whan
he
had
tolde
her
howe
they
purposed
to
flee
Cesar
/
she
kepte
her
as
wel
as
any
that
was
of
the
same
counsayle
.
Neither
the
wyfe
ought
onely
to
loue
her
husbande
her selfe
/
but
also
to
se
that
she
make
nat
other
folkes
to
hate
hym
/
or
bryng
hym
in
to
any
ieꝑdy
by
causyng
hym
to
be
ēuyed
through
her
meanes
.
Nor
let
nat
her
vse
her
husbande
to
be
her
page
/
and
reuenge
all
iniures
done
vnto
her
/
excepte
hit
be
the
parell
of
chastite
/
whiche
is
the
most
precious
thynge
that
a
woman
can
haue
.
If
any
body
haue
spoken
wordes
of
displeasure
or
dishonesty
vnto
her
/
or
done
a
thyng
that
may
seme
to
greue
her
tender
mynde
/
let
her
nat
ronne
streight
to
her
husbande
and
kendel
his
stomacke
with
fyrye
wordes
/
suche
as
angre
is
wonte
to
cause
.
A
good
woman
shall
take
all
suche
thynges
paciently
/
and
shall
reken
her selfe
safe
and
sure
inough
/
as
longe
as
her
chastite
is
holle
and
vntouched
:
whiche
if
it
be
poluted
/
there
is
nothynge
to
be
rekened
pure
.
She
shall
vse
in
chamber
nat
onely
chast
behauour
/
but
also
shamfastnes
.
And
let
her
remembre
that
she
is
a
wyfe
/
in
whom
Plutarche
wolde
haue
both
great
loue
and
great
demurenes
coupled
and
ioyned
to
gether
.
They
saye
that
the
quenes
of
Perse
were
wonte
to
kepe
priuate
and
sober
feastis
with
theyr
husbandes
/
but
as
for
in
wanton
bankettes
cam
none
but
syngers
/
mynstrelles
/
and
concubynes
/
wedlocke
was
had
in
suche
reuerence
.
For
as
the
noble
prince
was
wonte
to
say
/
a
wyfe
was
a
name
of
dignite
and
nat
of
bodily
lust
:
so
the
husbande
is
a
name
of
couplyng
and
affinite
/
as
I
haue
declared
.
Nor
the
husbandes
ought
nat
to
gyue
them selfe
vnto
ouer
moche
pleasure
/
nor
to
delyte
in
any
companye
but
theyr
wyues
/
but
our
purpose
is
nat
here
to
teache
the
husbandes
.
Howe
be
it
/
it
is
nat
conuenient
for
them
to
be
maisters
of
wantonnes
and
lechery
vnto
theyr
wyues
.
And
let
them
euer
remembre
this
sayenge
of
Xystus
the
philosopher
:
He
is
an
adulterar
with
his
wyfe
/
who
so
is
ouer
excedyng
and
ouer
hote
a
louer
.
And
let
him
obey
the
apostle
Paule
/
sayeng
vnto
husbandes
/
that
they
shulde
haue
their
wyfe
as
vessels
of
generation
in
holynes
/
and
nat
in
vnlefull
concupiscence
or
immoderate
/
as
the
pagans
do
/
that
knowe
nat
god
.
The
spouse
in
the
canticles
calleth
his
spouse
syster
/
to
th
entent
to
make
his
loue
more
measurable
:
but
we
wyll
returne
agayne
vnto
women
.
Let
them
nat
defoyle
the
holy
and
honeste
bed
of
wedlocke
with
fylthy
and
lecherous
actis
.
The
chast
wyfe
of
Spartane
/
whan
she
was
asked
if
she
vsed
to
go
vnto
her
husbande
/
nay
perde
sayde
she
/
but
he
vnto
me
.
For
the
chast
woman
neuer
prouoked
the
lust
of
her
husbande
/
nor
vsed
the
bodylye
pleasure
/
but
for
her
husbandes
pleasure
.
Trebellius
Pollio
wrytethe
/
that
zenobia
the
quene
of
Palmyra
/
a
very
well
lerned
and
a
wyse
woman
/
was
of
so
great
chastite
/
that
she
wolde
nat
lye
with
her
husbande
/
without
she
had
proued
before
/
whether
she
were
with
chylde
or
no.
For
whan
she
had
lyen
with
hym
she
wolde
tarye
her
tyme
/
to
se
whether
she
had
conceyued
:
and
if
she
had
nat
/
than
was
she
content
to
suffre
her
husbandes
wyll
agayne
.
Who
wolde
thynke
/
that
this
woman
had
any
luste
or
pleasure
in
her
body
?
This
was
a
woman
worthy
to
be
had
in
honour
and
reuerence
/
whiche
had
no
more
pleasure
in
her
naturall
partes
/
than
in
her
fote
or
her
fynger
.
She
had
bene
worthy
to
haue
borne
children
with
outen
mannes
company
/
whiche
neuer
desyred
it
/
but
only
for
children
:
or
els
to
haue
brought
them
forthe
without
payne
/
whiche
gate
them
without
pleasure
.
But
one
of
our
christen
women
called
Ethelffryda
/
a
quene
of
Englande
/
dyd
a
greatt
acte
/
whiche
after
she
had
borne
one
childe
/
neuer
laye
more
with
her
husbande
.
And
yet
one
Edelthrudis
/
a
quene
of
the
same
countrey
/
passed
her
:
whiche
had
had
.ij.
husbandes
/
and
made
them
bothe
to
kepe
perpetuall
chastite
.
There
were
also
other
couples
/
that
lyued
to
gether
without
carnall
dealyng
/
as
Henricus
Bauarus
/
the
prince
of
Rome
/
and
Sinegunda
his
wyfe
:
Iulianus
the
martyr
/
and
Basilia
his
wyfe
:
and
in
the
cyte
of
Alexander
Chrysanthus
/
and
Daria
his
wyfe
:
and
Amos
with
his
wyfe
.
For
these
holy
folkes
vnderstode
well
inough
/
that
thyng
whiche
is
writen
of
wyse
men
/
that
the
bodely
pleasure
is
vnworthy
this
excellent
nature
of
ours
/
whiche
we
haue
of
the
soule
.
And
therfore
euery
bodye
dispiseth
it
the
more
/
and
casteth
it
away
/
the
more
that
he
hath
of
that
excellentnes
of
the
soule
/
&
the
nigher
that
he
is
to
god
:
and
other
heuenly
myndes
neyther
wyll
vse
this
pleasure
often
/
except
it
be
suche
as
haue
but
beastly
/
vile
/
and
abiecte
myndes
/
and
hath
taken
moche
of
vile
nature
/
and
veray
lytle
of
that
high
&
celestyall
nature
.
You
wyues
/
whanne
you
put
of
your
smokkes
/
put
vpon
chamefastnes
/
and
kepe
alway
both
day
and
night
both
in
company
of
other
men
and
of
your
husbandes
/
bothe
in
the
lyght
&
in
the
darke
/
that
mooste
honeste
vayle
of
nature
.
Let
neuer
god
/
let
neuer
angelles
/
let
neuer
your
owne
conscience
espy
you
bare
of
the
couer
of
shamfastnes
.
For
there
is
nothyng
more
foule
and
lothsome
than
you
be
/
if
you
be
naked
of
that
Couer
.
The
wyse
and
sad
poet
Hesiodus
wolde
nat
haue
women
to
put
of
theyr
smokkes
in
the
nyght
/
bycause
the
nyghtes
be
the
immortall
goddes
.
Of
Ieolosy
.
The
.vii.
Chaptre
.
CIcero
calleth
ieolosy
/
after
th
opinion
of
the
stowicke
philosophers
/
a
care
of
a
mannes
mynde
/
leste
an
other
shulde
haue
aswell
as
he
/
that
thynge
/
whiche
hymselfe
wolde
optayne
.
Hit
is
called
also
a
feare
/
leste
an
other
man
shulde
haue
that
commen
with
hym
that
thynge
/
whiche
he
wolde
haue
to
be
seuerallye
his
owne
.
What
wordes
so
euer
they
expounde
hit
with
/
verely
hit
is
a
sore
vexation
and
agony
/
and
a
veraye
cruell
tyranne
/
whiche
as
longe
as
it
rayneth
and
raygeth
in
the
husbandes
harte
/
let
the
wyfe
neuer
hope
to
haue
pease
.
Hit
were
better
for
them
both
to
be
deade
/
than
any
of
them
to
fall
in
to
ieolosye
/
but
specially
the
man
.
What
paynes
or
turment
can
be
comparedde
:
bothe
for
hym
that
is
vexed
with
the
inquietnes
of
ieolosye
/
and
hym
/
of
whom
the
feare
is
?
Therof
ryseth
gronyng
/
complaynynge
/
cryenge
/
with
hate
bothe
of
hym selfe
and
other
/
and
perpetuall
suspection
of
harme
/
&
chidyng
/
braulyng
/
fyghtyng
/
yea
&
also
murder
.
For
we
haue
both
red
and
harde
tell
of
many
/
that
haue
slayne
theyr
wyues
/
moued
only
with
ieolosy
:
the
whiche
affection
doth
also
rage
wylde
beastis
.
For
Aristotle
writeth
/
that
the
lyon
wyll
all
to
teare
the
lyones
/
if
he
take
her
in
aduoutry
.
And
I
my selfe
/
with
many
other
moo
/
haue
seen
the
Cocke
swanne
kyll
his
henne
/
bycause
she
folowed
an
other
cocke
.
Therfore
lette
the
woman
laboure
with
all
her
power
/
leste
this
fantasies
come
vpon
her
husbande
/
or
if
it
come
vpon
hym
/
to
get
hym
out
of
it
/
and
cause
hym
to
leaue
it
.
And
that
shall
she
do
onely
by
one
meanes
/
that
is
/
if
she
neyther
say
nor
do
/
that
her
husbande
may
take
suspecion
of
.
Saint
Paule
/
saint
Hieronyme
/
Aristotle
/
and
many
other
great
and
wyse
men
counsayle
verye
well
/
that
folkes
neither
do
ill
/
nor
any
thyng
that
longeth
to
ill
.
Parauenture
thou
wylte
saye
/
that
this
is
an
harde
thynge
.
For
who
can
rule
other
mennes
suspeciousnes
.
Yes
/
many
wayes
.
Fyrste
if
thou
lyue
chastly
/
and
that
is
the
redyest
waye
.
For
tyme
euer
bryngeth
forthe
the
trouthe
/
and
tyme
causeth
the
false
hode
to
fade
and
vanysshe
away
/
and
confermeth
and
strentheth
the
trouth
.
If
thou
be
good
/
and
haue
a
ieolious
husbande
/
yet
mayst
thou
hope
that
he
wyll
put
awaye
that
vnquietnes
of
mynde
.
But
and
thou
be
noughte
/
be
sure
that
that
fantasy
shal
neuer
go
from
hym
/
but
rather
increase
dayly
.
Fynally
/
if
thou
suffre
thy
husbandes
ieolosy
gyltles
/
thou
arte
happye
/
if
gylty
/
thou
arte
vnhappy
.
Therfore
shalt
thou
both
loue
thyn
husbande
/
and
laboure
that
he
may
perceyue
hym selfe
loued
:
but
beware
that
thou
vse
no
faynynge
nor
dissymulation
:
For
than
the
more
craftely
that
he
seeth
the
dissemble
/
the
more
sore
wyll
he
hate
the.
For
faynynge
neuer
lyghtlye
commeth
to
the
poynt
that
it
is
purposed
:
but
for
the
more
parte
clene
contrary
.
I
gyue
women
often
warnyng
/
and
ofte
in
dede
they
nede
warnyng
/
and
moche
more
the
men
/
that
they
disceyue
nat
them selfe
/
supposynge
to
be
no
force
/
whether
one
do
a
thyng
in
dede
or
some
to
do
it
.
For
they
be
but
foles
and
ignorante
/
that
wene
they
shall
alter
the
nature
of
thynges
with
colorynge
and
faynynge
.
Let
her
shewe
her selfe
nat
onely
to
loue
no
man
so
well
as
her
husbande
/
but
also
to
loue
none
other
at
all
but
hym
.
If
she
loue
any
other
/
let
it
be
but
for
her
husbandes
sake
:
or
if
she
can
nat
loue
her
husbandes
frendes
/
yet
let
her
nat
hate
them
.
For
there
be
many
men
that
can
be
well
content
/
and
there
to
very
gladde
/
to
haue
all
other
thynges
/
in
comon
with
their
wyues
/
excepte
frendes
.
And
in
the
same
mynde
be
wyues
to
/
as
concernyng
their
maydes
/
and
other
women
/
that
they
loue
.
Whan
she
is
forthe
a
brode
/
let
her
vse
great
demurenes
/
neither
loue
gladly
to
kepe
company
/
or
common
with
other
womens
husbandes
/
neither
with
women
that
haue
a
noughtye
name
/
neyther
abyde
the
syght
of
any
baude
:
as
for
letters
/
let
her
neither
gyue
nor
receyue
/
her
husbande
vnknowyng
.
Let
her
speke
but
lytell
of
other
womens
husbandes
/
neither
prayse
theyr
fayrnes
/
or
any
good
propertie
of
their
person
/
neither
gladly
gyue
an
eare
vnto
any
that
prayseth
them
/
nor
loke
moche
vpon
them
/
neither
do
any
thyng
afore
them
/
that
shulde
be
occasion
to
any
body
to
suspecte
yll
.
These
must
I
nedes
saye
/
bycause
that
I
wolde
she
shulde
nat
onely
eschewe
harme
/
but
also
euery
thynge
that
beareth
the
colour
of
harme
.
Nowe
wyll
I
speke
of
the
womans
ieolosye
/
whiche
if
she
haue
any
/
I
wyll
nat
greatlye
go
about
moche
remedye
/
to
get
it
away
/
so
hit
be
nat
to
moche
and
to
violent
/
and
trouble
peace
of
all
the
house
/
and
vexe
her
husbande
.
For
if
it
were
suche
/
than
hit
were
good
for
to
seke
remedy
.
Fyrste
and
formost
let
the
woman
consyder
/
that
her
husbande
is
her
lorde
/
nor
that
she
may
do
by
ryght
all
that
he
may
.
For
the
man
is
nat
so
moche
bounde
as
the
woman
to
kepe
chastite
/
at
leaste
wayes
by
the
lawes
of
the
worlde
/
for
by
god
is
lawe
both
be
bounde
in
lyke
.
Let
her
considre
that
the
man
lyueth
more
at
libertie
than
the
woman
/
&
hath
more
to
care
fore
.
For
she
hath
nothynge
to
se
to
but
her
honestye
.
Let
her
stoppe
her
eares
vnto
suche
as
tell
her
ill
of
her
husbande
/
and
thynke
they
do
hit
but
to
pyke
a
thanke
.
Hermyone
/
wyfe
vnto
Cadmus
the
kyng
of
Thebis
/
whan
she
had
gone
from
her
husbande
moued
by
ieolosy
/
she
complayneth
and
soroweth
in
the
tragedy
of
Euripides
the
poet
/
sayeng
that
moche
resorte
of
women
vnto
her
had
vndone
her
/
bycause
she
had
gyuen
lystenynge
and
credence
vnto
those
sklanderars
.
Therfore
if
a
woman
purpose
to
forsake
her
husbande
for
his
concubynes
/
or
els
for
to
braule
sore
with
hym
/
let
her
call
vnto
remembrance
the
wordes
/
that
a
certayne
man
spake
ones
/
whan
he
chased
a
fugityue
seruaunt
that
he
had
/
and
he
ran
in
to
the
backe
house
:
I
am
glad
sayd
he
/
to
se
the
there
as
I
wolde
haue
put
the
/
and
I
hadde
catched
the
:
so
let
the
wyfe
thynke
/
that
she
coude
do
nothyng
that
shulde
more
please
her
husbandes
concubyne
/
than
if
she
ronne
from
her
house
and
her
husbande
/
or
elles
be
at
debate
with
hym
.
For
than
she
will
thynke
to
haue
his
fauour
the
more
/
whan
she
seeth
his
wyfe
caste
hit
of
with
her
frowardnes
/
besyde
the
speche
of
people
/
whiche
thyng
is
worse
for
a
woman
/
than
to
suffre
any
kynde
of
payne
with
her
husbande
.
We
rede
in
storyes
that
yonge
and
newe
maryed
women
/
whan
their
husbandes
many
tymes
for
the
loue
of
huntynge
hath
layne
out
al
night
/
they
haue
suspected
them
with
other
women
/
and
folowedde
them
in
to
the
woddes
and
forestis
/
and
there
in
the
darke
haue
ben
kylled
with
arrowes
and
torne
with
dogges
/
in
the
steade
of
wylde
beastis
/
and
suffered
great
payne
for
theyr
curious
ieolosy
.
But
howe
moche
more
curtesly
and
wisely
dyd
Tertia
Emylia
wyfe
vnto
Affricane
the
fyrste
/
whiche
whan
she
sawe
that
her
husbande
had
a
fantasye
vnto
one
of
her
maydes
/
dissembled
the
matter
/
leste
she
shulde
seme
to
condempne
of
incontinency
the
vanquissher
of
the
worlde
/
and
the
prince
of
her
countrey
/
and
also
her selfe
of
impacience
/
that
coude
nat
suffre
a
wronge
of
her
husbande
/
whiche
was
the
nobliste
man
of
the
worlde
in
his
tyme
.
But
bycause
no
man
shulde
thynke
/
that
she
kepte
any
grutche
in
her
harte
/
she
maried
that
same
woman
/
that
had
ben
her
husbandes
concubyne
/
vnto
an
honest
man
of
her
owne
seruauntes
/
supposyng
that
if
folkes
departed
out
of
this
lyfe
/
haue
any
remembrance
or
felynge
of
worldly
matters
/
that
dede
shulde
be
a
great
pleasure
vnto
her
husbandes
soule
.
This
wyse
woman
knewe
well
inough
that
she
was
the
wyfe
&
the
lady
of
the
house
/
whether
so
euer
her
husbande
went
.
And
if
she
shulde
beare
any
grutche
that
her
husbande
shulde
lye
with
other
women
that
were
but
a
fantasye
of
bodely
pleasure
/
and
nat
of
loue
.
Moreouer
/
if
the
wyfe
shulde
take
displeasure
with
her
husbande
/
she
shulde
but
prouoke
him
the
more
:
and
if
she
suffre
hym
/
she
shal
the
soner
reclame
hym
/
and
specially
whan
he
doth
perceyue
and
compare
to
gether
her
gentyll
maners
and
his
concubynes
vnreasonable
pryde
:
for
so
Terence
a
peynter
and
declarer
of
the
world
is
conditions
wryteth
in
the
comedye
called
Hecyra
/
that
Panphilus
was
gotten
frome
Bacchis
his
concubyne
/
whom
he
loued
so
well
/
and
brought
a
way
his
mynde
vnto
his
wyfe
/
after
that
he
had
ones
consydered
and
knowen
well
hym selfe
/
and
Bacchis
/
and
his
wyfe
/
that
was
at
home
/
estemynge
bothe
theyr
maners
as
they
were
in
dede
/
howe
his
wyfe
was
as
an
honeste
woman
/
ought
to
be
/
sober
/
demure
/
and
shamfast
:
and
howe
she
suffred
all
the
harmes
and
wronges
that
her
husbande
dyd
vnto
her
/
&
kepte
her
displeasure
in
close
:
than
his
mynde
by
lyttel
and
litle
ouer
comen
partly
with
pite
/
that
he
hadde
on
his
wyfe
/
partlye
with
wronges
done
by
Bacchis
/
fell
clene
out
from
Bacchis
and
tourned
all
his
loue
vnto
his
wyfe
/
seyng
she
was
of
conditions
accordynge
to
his
appetite
.
Thus
sayth
Terence
.
Neyther
I
wyll
let
passe
the
dedes
of
that
noble
woman
/
whiche
whan
her
husbande
was
taken
with
loue
of
an
other
mannes
wyfe
/
&
she
sawe
hym
go
dayly
vnto
her
with
ieoperdye
of
his
lyfe
/
bycause
of
the
womans
husbande
and
her
bretherne
/
that
laye
styll
in
watche
for
hym
/
sayd
vnto
her
husbande
in
this
manere
:
Syr
I
se
you
can
nat
be
gotten
away
from
the
loue
of
that
woman
/
neither
I
wyll
require
that
of
you
/
I
desyre
you
only
/
that
you
loue
nat
with
so
great
ieoperdye
of
your
lyfe
:
she
sayth
she
wyll
be
content
to
goo
with
you
.
Therfore
brynge
her
home
vnto
pour
owne
castell
/
and
I
shal
leaue
her
all
this
the
moste
goodlyest
parte
of
the
place
/
and
go
my selfe
in
to
an
other
/
&
I
promyse
you
of
my
fayth
to
entreate
her
none
other
wyse
/
than
myn
owne
syster
:
if
you
fynde
contrary
/
dryue
me
out
of
the
house
/
and
let
her
abyde
.
So
in
conclusyon
she
persuaded
her
husbande
:
and
vpon
a
nyght
he
brought
his
concubyne
in
to
his
castel
/
sore
tremblyng
and
fearyng
her
louers
wyfe
.
But
she
receyued
her
moste
gentelly
and
courteslye
/
and
brought
her
in
to
her
chambre
/
nor
neuer
called
her
but
syster
/
and
sente
vnto
ger
twys
aday
/
&
commaunded
she
shulde
be
entreated
more
tenderly
and
dayntely
than
her
owne
selfe
/
without
any
token
of
hate
/
either
in
worde
or
dede
.
Than
sayde
she
vnto
her
husbande
:
Nowe
may
you
vse
your
loue
with
lesse
care
&
ieoperdye
.
So
/
the
man
of
an
holle
yere
came
nat
at
his
wyfe
/
whiche
was
both
fayrer
and
more
noble
of
byrth
/
and
honeste
/
and
in
all
poyntes
more
goodly
than
his
concubyne
.
What
she
thought
in
her
mynde
/
only
god
knoweth
:
but
as
farre
as
men
coude
perceiue
/
she
toke
no
displeasure
with
the
matter
at
all
/
speciallye
after
she
hadde
rydde
her
husbande
out
of
ieoperdye
.
Moche
was
she
in
the
churche
/
and
moche
in
prayer
/
and
euery
man
knewe
wel
inough
her
trouble
/
but
no
man
knewe
that
euer
she
grutched
or
complayned
.
With
in
a
yere
/
this
man
tourned
his
mynde
holly
vnto
his
wyfe
/
and
beganne
to
hate
his
concubyne
deadly
/
and
at
the
laste
put
her
away
and
set
all
his
loue
vpon
his
wyfe
/
in
so
moche
/
that
euer
after
he
sayd
/
that
al
his
mynde
/
his
lyfe
/
and
his
harte
was
in
her
/
and
nowe
he
saith
he
wyll
nat
lyue
longe
after
/
if
it
shulde
chaunce
her
to
dye
.
I
wyll
nat
name
them
/
bicause
they
be
both
on
lyue
.
These
examples
haue
I
brought
of
them
that
haue
an
euident
cause
of
ieolosy
.
For
as
for
them
that
be
nat
sure
of
any
cause
/
and
be
vnreasonable
/
and
intollerable
/
and
cause
great
vexacion
/
both
vnto
their selfe
and
vnto
their
husbandes
/
for
an
offence
/
that
they
wotte
nat
whether
it
be
so
or
nat
/
as
many
do
/
whiche
either
loue
inordinatly
/
or
folowe
theyr
owne
fantasyes
ouer
moche
/
they
take
lyght
suspeciousnes
and
feble
coniectures
/
for
great
and
euident
argumentes
.
If
her
husbande
bourde
with
a
nother
woman
/
lette
nat
the
wyfe
streight
suspecte
/
that
he
loueth
her
.
A
great
parte
of
this
affection
commeth
of
beleue
/
and
ryseth
ofter
of
opinion
and
suspection
than
matter
in
dede
.
Therfore
let
nat
the
woman
be
taken
with
euery
lyght
suspection
/
whiche
ought
nat
to
be
moued
or
agreued
though
she
knewe
any
thyng
in
dede
.
Of
raymentes
.
The
.viii.
Chap.
ALso
arayment
in
lyke
wyse
as
all
other
thynges
oughte
to
be
referred
vnto
the
husbandes
wyll
/
if
he
lyke
symple
arayment
/
let
her
be
content
to
weare
it
.
For
if
she
desyre
more
goodly
and
costly
/
than
it
appereth
that
she
trymmeth
nat
her selfe
so
moche
for
her
husbandes
eies
as
other
mennes
:
whiche
is
no
poynt
of
an
honest
woman
.
What
shulde
a
woman
do
with
golde
or
syluer
/
that
is
a
Christen
woman
/
and
also
whose
husbande
delyteth
nat
there
in
?
Thou
woman
/
wylte
thou
nat
apply
thy selfe
vnto
Christis
arayment
at
thy
husbandes
byddynges
?
whiche
oughtest
/
if
he
wolde
haue
it
so
/
to
weare
the
deuylles
habyte
.
Saynt
Ambrose
speaketh
of
payntynge
in
this
maner
.
Here
of
sayth
he
/
cometh
those
inflamynges
of
vices
/
to
paynte
theyr
faces
with
coloures
/
lest
men
shulde
myslyke
them
and
with
the
adultery
of
theyr
face
they
go
about
adultery
of
theyr
bodye
.
What
a
madnes
is
hit
to
chaunge
the
naturall
Ymage
/
and
take
a
picture
/
and
whiles
they
feare
theyr
husbandes
iugement
to
vtter
theyr
owne
?
For
she
gyueth
fyrst
iugement
of
her selfe
/
that
wolde
be
other
wyse
than
she
was
borne
:
and
so
while
she
gothe
aboute
to
be
lyked
of
other
/
fyrst
of
all
she
dislyketh
her selfe
.
Saynt
Ambrose
in
these
wordes
sheweth
what
his
minde
is
/
if
the
husbande
haue
nat
speciallye
commaunded
his
wyfe
to
do
so
.
Neyther
anye
wyse
man
wyll
commaunde
it
.
But
if
he
do
commaunde
/
or
if
she
knowe
that
hit
be
his
wyll
/
than
for
his
mynde
and
pleasure
let
her
do
this
.
But
than
shall
she
say
as
saint
Hester
sayde
/
whan
she
was
apparelled
and
tyred
with
all
the
deuylles
pompe
.
Thou
knoweste
good
lorde
(
said
she
)
my
necessite
/
&
that
I
abhore
this
fygne
of
pride
and
of
myne
honoure
vpon
my
hed
on
the
dayes
of
my
pompe
/
and
I
course
hit
as
a
cloute
defyled
with
blode
/
neither
vse
to
weare
hit
on
suche
dayes
as
I
maye
be
at
rest
.
Therfore
if
a
woman
be
at
her
lybertie
to
weare
what
apparell
she
lyste
/
lette
her
remembre
that
there
is
no
cause
greatly
desyred
wherefore
she
ought
to
desyre
to
be
proudely
and
goodly
apparelled
/
seyng
she
is
maried
and
hath
catched
all
redy
that
/
whiche
other
saythe
they
/
hunte
for
with
suche
nettes
.
Saynt
Eypryan
the
martyr
byddeth
maryed
women
take
hede
/
that
they
do
nat
flater
and
excuse
their
owne
fantasyes
/
and
lykynges
in
themselfe
with
theyr
husbandes
/
lest
whan
they
lay
theyr
husbandes
for
theyr
excuse
/
they
take
them
for
fellowes
and
accessaries
of
their
vice
.
I
haue
shewed
myne
opinion
afore
alredy
/
as
concernyng
apparell
:
nowe
hit
is
beste
to
gyue
an
eare
vnto
saynt
Peter
and
Paule
/
whiche
bad
a
christen
wyfe
weare
symple
arayment
/
&
be
more
goodly
in
holynes
of
lyuynge
/
than
golde
or
precious
stones
.
And
indede
an
honest
woman
hath
other
more
goodly
atyremētes
/
whiche
as
the
wise
man
Xistus
sayth
/
standeth
in
chast
demeanoure
and
honest
bryngyng
vp
of
her
children
/
as
Cornelia
Gracchus
wyfe
was
wonte
to
say
:
and
also
in
her
husbandes
honour
/
or
worship
.
The
wyfe
of
Philo
the
wyfe
man
/
whan
she
wente
forth
vpon
a
tyme
without
a
golden
garlande
on
her
hed
/
and
other
noble
women
dyd
weare
/
one
asked
her
why
she
had
none
:
she
answered
agayne
/
the
husbandes
honore
and
vertue
is
ornament
inough
vnto
the
wyfe
.
Who
dyd
nat
more
regarde
the
wyfe
of
Cato
/
whiche
was
no
very
riche
man
/
than
all
the
wyues
of
a
great
meany
of
Publicannes
/
whiche
flowed
in
goodes
▪
Also
hit
was
more
honore
for
Xantippe
to
be
wyfe
vnto
poure
Socrates
/
than
either
vnto
Scopa
/
or
any
other
ryche
man
in
those
dayes
.
Democrates
sayth
/
that
the
ornament
of
a
woman
is
small
apparell
and
lytle
spech
/
and
she
is
the
mooste
honorable
that
hath
the
best
husbande
:
nat
withstandyng
/
as
I
wold
haue
a
myfe
to
vse
no
precious
apparell
lykewyse
no
more
do
I
alowe
fylthy
and
slobery
arayment
.
Also
some
thyng
must
be
done
for
the
tyme
/
place
/
and
common
custome
/
but
nat
excedyng
/
but
rather
moche
lesse
than
they
receiue
.
Aristotle
in
his
bokes
of
house
kepyng
wolde
haue
a
woman
to
vse
lesse
rayment
&
apparel
than
the
lawes
&
customes
of
the
cite
do
apoynt
.
For
she
ought
to
consyder
(
sayth
he
that
neither
goodly
clothyng
/
nor
excellent
beautie
/
nor
abundance
of
golde
/
shall
cause
a
woman
so
great
worship
/
as
shall
sobernes
in
all
thyng
/
and
studye
to
lyue
chast
and
honestly
.
Therfore
ought
she
rather
to
regarde
reason
/
vertue
/
and
holynes
/
than
vayne
iugementes
and
erronious
customes
/
whiche
haue
ben
brought
vp
by
some
vngratious
folkes
/
and
accepted
and
confermed
by
the
corrupte
and
folishe
fantasyes
of
the
comon
people
.
Wherfore
some
good
and
vertuous
wyues
oughte
with
one
asset
to
resiste
and
go
agaynst
suche
customes
/
and
by
sklender
and
symple
aparell
do
them selfe
that
is
couenient
/
and
shewe
example
vnto
other
what
way
they
ought
to
take
:
and
hit
shulde
be
a
greatt
preyse
for
them
to
put
away
an
yl
custome
/
than
folowe
it
.
Nor
there
is
no
dispayre
/
but
some
may
brynge
downe
that
agayne
/
which
was
brought
vp
by
some
.
For
the
concent
and
agrement
of
good
women
shulde
preuayle
as
moche
in
goodnes
/
as
the
concent
of
yll
women
hath
preualed
in
noughtynes
if
they
wolde
ones
begynne
to
stryue
to
gether
/
who
shulde
passe
other
in
honesty
/
measure
and
chastite
/
and
reken
it
a
worship
to
get
the
victory
in
these
thynges
/
and
nat
in
the
bostyng
of
riches
:
whiche
thynge
doth
sone
induce
lyght
myndes
in
to
great
enuie
/
and
stryfe
/
but
fewe
doth
enuie
that
Turrian
other
shulde
be
more
vertuous
than
she
/
or
more
pacient
/
or
lowe
her
husbande
better
/
but
many
do
enuie
/
if
another
shulde
haue
more
apparell
/
chaynes
/
broches
/
ouches
/
or
rynges
/
than
she
.
O
proude
and
folysshe
beastis
/
euen
created
vnto
vanite
and
pompe
/
here
vpon
ryseth
stryfe
and
procedeth
for
the
with
suche
feruent
myndes
/
as
Cato
sayth
very
wysely
in
the
story
of
Liuius
/
that
the
ryche
women
wolde
haue
that
/
whiche
none
other
shulde
be
able
to
come
by
.
And
on
the
other
syde
/
the
poure
women
/
lest
they
shulde
be
dispised
&
nought
set
by
/
by
that
meanes
they
streyne
them selfe
aboue
theyr
power
.
And
so
whan
they
be
ashamed
of
that
/
that
they
shulde
nat
/
and
nothyng
ashamed
of
that
/
they
shulde
be
/
they
robbe
both
their
husbandes
and
their
children
/
to
clothe
them selfe
with
/
and
leaue
hungre
and
pouerte
at
home
/
that
they
may
go
forth
them selfe
laden
with
sylke
and
golde
.
Wherfore
they
compell
theyr
husbandes
vnto
shamfull
craftes
to
get
by
/
and
myscheuous
dedes
/
with
theyr
whynyng
&
gronyng
/
leste
theyr
kynse
women
/
alyance
/
or
theyr
neighboure
shulde
seme
rycher
or
more
gloriously
apparelled
than
they
.
And
yet
al
these
outragious
and
intollerable
thynges
moughte
be
suffered
/
if
they
dyd
nat
sell
away
their
chastite
to
get
ther
by
that
theyr
husbandes
either
wyll
nat
gyue
them
/
orels
for
lacke
can
nat
gyue
.
Some
remedye
shulde
be
founde
for
these
euilles
/
either
by
the
concente
and
agrement
of
rychemennes
wynes
/
whiche
with
theyr
example
shulde
reuoke
other
agayne
vnto
better
mynde
orels
some
lawe
wolde
be
made
/
suche
as
that
lawe
was
in
Rome
called
Oppius
lawe
/
to
●rȳ●●e
and
measure
womens
costelynes
.
These
Christen
preachers
/
shulde
folowe
the
example
of
the
pagane
Pythagoras
/
or
rather
passe
hym
in
suche
a
goodly
stryfe
/
of
whom
the
cronicler
Iusty
ne
wryteth
in
this
maner
:
Pythagoras
taught
women
chastite
and
obedyence
vnto
their
husbandes
/
and
often
dyd
tell
them
/
that
the
mother
of
vertues
was
sobre
diet
&
harde
fare
:
&
he
brought
to
passe
with
continuall
disputyng
and
preachyng
vnto
them
/
that
the
wyues
layde
awaye
golden
and
garnisshed
clothes
/
and
other
ornamentes
of
theyr
state
/
and
refused
them
as
instrumentes
of
ryote
and
superfluyte
.
For
he
affyrmed
that
the
true
garnysshyng
and
ornamentes
of
wyues
was
chastite
/
and
nat
clothynge
.
Of
walkyng
abrode
.
The
.ix.
Chap.
HIt
is
becommyng
for
maried
women
to
go
lesse
abrode
than
maides
/
bycause
they
haue
that
whiche
the
maides
shulde
seme
to
seke
.
Therfore
lette
them
caste
all
theyr
mynde
to
kepe
well
hym
that
they
haue
gotten
/
&
study
to
please
hym
onely
:
The
maker
of
the
lawes
of
the
Lacedemonians
bad
that
the
wyues
/
whan
they
went
for
the
abrode
/
shulde
couer
their
faces
/
bycause
it
was
nat
conuenient
for
them
/
either
to
loke
on
other
men
/
or
to
be
loked
vpon
of
other
menne
/
seynge
they
haue
at
home
alredye
/
whom
all
onely
they
ought
to
loke
vpon
/
and
beloked
vpon
withall
.
Whiche
custome
the
people
of
Perse
lande
/
and
all
thest
quarter
of
the
worlde
/
with
most
parte
of
the
grekes
did
vse
.
But
I
wold
nat
they
shuld
wrape
theyr
hed
/
as
nowe
adayes
the
custome
is
to
do
in
many
countres
of
Europe
/
that
is
to
go
vnknowen
/
and
vnsene
of
other
folkes
/
but
them selfe
bothe
to
se
and
to
knowe
other
.
In
the
whiche
doynge
/
I
wondre
nat
so
moche
of
the
womans
delyte
/
delite
quod
he
?
Nay
I
wolde
say
the
thicke
shamlesnes
vnder
that
thyne
couer
/
as
I
do
theyr
husbandes
folysshenes
/
that
do
nat
se
howe
great
an
occasyon
of
viciousnes
it
is
.
They
wyll
do
no
harme
I
wis
say
they
:
well
/
I
wold
they
had
neuer
done
.
And
though
they
wolde
do
none
/
yet
it
is
nat
good
to
open
suche
a
wyndowe
of
libertie
.
Therfore
let
the
womens
faces
be
bare
of
clothes
/
but
closed
and
couered
with
shamfastnes
.
For
that
coueryng
was
nat
so
moche
ordened
to
couer
the
woman
/
that
no
man
shulde
se
her
/
as
it
was
/
that
she
shulde
se
no
man
.
Fauna
wyfe
vnto
Faunus
/
kynge
of
Thaborigines
/
lyued
many
yeres
/
and
yet
dyd
neuer
man
se
her
/
but
Faunus
hym selfe
.
Therfore
after
her
dethe
/
she
was
worshipped
for
a
goddes
/
and
named
the
good
goddes
/
and
her
sacrifice
was
so
kepte
/
that
no
man
mought
laufully
come
to
hit
/
neither
any
ymage
of
male
beast
be
ther
/
while
it
was
a
doyng
.
Nor
I
say
nat
this
bycause
I
wold
haue
women
contynually
shette
vp
and
kepte
in
/
but
bicause
I
wold
haue
them
go
seldome
abrode
/
and
belytle
amonge
men
/
whiche
thing
they
shall
best
content
their
husbandes
withall
.
what
pleasure
thynke
you
hit
was
vnto
kynge
Tygranes
/
whiche
whan
he
had
byd
Cirus
kynge
of
Perse
vnto
a
banket
/
and
after
the
banket
was
done
/
moche
coīcasion
there
was
of
the
comely
person
&
fayrnes
of
Cirus
/
than
Tygranes
asked
his
wyfe
/
what
she
thought
by
Cyrus
?
Verily
sayd
she
/
I
can
nat
tell
:
for
so
god
loue
me
/
all
the
banket
while
/
I
neuer
loked
at
any
man
/
but
you
.
A
vertuous
wyfe
wyll
neyther
gladlye
here
other
men
/
nor
of
them
/
nor
dispute
of
any
mannes
person
.
For
what
hath
she
a
do
with
other
mennes
fayrnes
/
whiche
ought
to
counte
all
in
lyke
fayre
and
foule
/
sauyng
her
husbande
.
Let
her
thynke
hym
fayrer
than
any
other
/
more
proper
than
any
other
:
lyke
as
the
mother
dothe
her
only
childe
.
In
the
Canticles
of
the
Byble
/
the
spouse
thynketh
his
spouse
fayrest
of
all
women
:
and
agayne
/
she
thynketh
hym
the
fayrest
of
all
men
.
Lyke
wise
Duellius
had
a
great
fauour
vnto
his
wyues
symplicite
/
I
wyll
tell
hit
in
saynt
Hieronymes
wordes
.
Duellius
sayth
he
/
whiche
had
the
fyrste
tryumphe
at
Rome
for
bat
/
tayle
on
the
see
/
maryed
a
goodly
maide
called
Bilia
/
whiche
was
so
vertuous
and
chaste
/
that
she
was
example
vnto
all
other
in
that
same
worlde
:
whan
it
was
nat
only
a
vice
/
but
also
a
wonder
to
se
a
woman
nought
.
So
vpon
a
tyme
this
Duellius
/
whan
he
was
aged
and
weake
and
tremblyng
/
chaunsed
to
fall
out
and
chide
with
another
man
/
in
whiche
wordes
that
other
man
rebuked
hym
of
his
stynkyng
brethe
:
so
he
wente
home
displeased
there
with
/
and
ther
blamed
his
wyfe
/
bicause
she
neuer
had
tolde
hym
/
that
he
might
a
founde
some
remedy
for
hit
:
I
wolde
haue
tolde
you
sayde
she
/
but
that
I
wente
euery
mannes
brethe
had
smelled
so
.
This
noble
and
chaste
woman
was
to
be
praysed
:
for
bothe
whether
she
dyd
nat
knowe
the
faute
of
her
husbande
/
or
suffred
it
patiently
/
and
bicause
her
husbande
dyd
soner
lerne
his
faute
and
hurte
of
his
body
by
his
ennemyes
ill
wordes
than
his
wyues
lothyng
.
The
same
thynges
men
say
/
chaunsed
vnto
Hiero
kynge
of
Stracuse
.
But
those
women
can
nat
say
so
/
that
kysse
many
men
afore
they
haue
husbandes
/
and
many
whan
they
haue
husbandes
.
what
demurenes
I
wolde
haue
kepte
abrode
/
it
may
be
perceyued
well
inough
/
by
that
whiche
I
wolde
haue
kepte
at
home
in
her
chamber
/
with
her
husbande
by
nyght
.
wherto
shulde
I
speke
of
that
rude
and
vncumly
maner
/
whiche
is
vsed
in
many
countres
/
that
men
and
their
wyues
shall
wasshe
both
to
gether
in
one
bane
?
This
custome
is
nat
ones
to
be
named
:
for
hit
is
rather
beastlye
than
mete
for
any
reasonable
folkes
.
I
wolde
haue
a
woman
to
here
but
fewe
wordes
/
namely
where
men
talke
/
and
speake
lesse
.
And
if
she
thynke
she
shall
here
or
se
any
vnclenlye
thynge
/
conuey
her selfe
away
quickly
.
Kyng
Hiero
/
whom
I
spake
of
here
before
/
condempned
the
poet
Epicharmus
in
a
great
some
of
money
/
bycause
he
had
rehersed
an
vnclenly
matter
in
the
quenes
presence
.
Augustus
Cesar
gaue
a
commaundement
/
that
no
woman
shulde
come
and
se
wrastelers
/
bycause
they
were
wonte
to
wrastell
naked
.
Nor
it
was
no
wonder
that
he
dyd
so
.
For
this
Cesar
was
he
that
made
the
lawes
of
chastite
and
adultery
.
Therfore
I
wolde
nat
haue
a
woman
to
speke
/
excepte
it
be
a
thynge
that
shulde
do
hurte
to
be
kepte
in
.
Neither
here
/
or
at
least
wyse
gyue
no
hede
vnto
suche
matters
/
as
ptayne
nat
to
thēcreasyng
of
vertue
.
The
poet
Iuuenall
rebuketh
suche
women
as
be
wyse
/
what
the
people
of
Seres
and
Thrace
do
.
and
what
sturrynge
is
all
the
worlde
ouer
.
Also
Cato
in
his
oration
/
that
he
made
of
women
/
wolde
an
honest
wyfe
shulde
be
ignorant
/
what
lawes
be
made
or
anulled
in
her
countrey
/
or
what
is
done
amonge
men
of
lawe
in
the
courte
.
And
here
vpon
rose
this
comen
sayenge
of
the
Grekes
:
womens
workes
ought
to
be
webbes
of
cloche
/
and
nat
eloquent
orations
.
And
Aristotle
sayth
/
it
is
lesse
rebuke
for
a
man
to
be
busye
to
knowe
what
is
done
in
his
kytchyn
/
than
for
the
woman
what
is
done
without
her
house
.
Therfore
he
byddeth
/
that
she
shall
neither
speke
nor
here
at
all
of
any
matters
of
the
realme
.
Seneke
writeth
/
that
his
aunt
for
sixtene
yere
to
gether
/
while
her
husbande
was
president
in
Egypt
/
was
neuer
sene
forth
of
her
house
/
nor
neuer
resceyued
into
her
house
any
of
that
countrey
:
nor
neuer
asked
any
thyng
of
her
husbande
/
nor
suffered
any
thynge
to
be
asked
of
her selfe
.
Therfore
sayth
he
/
that
same
countrey
/
whiche
is
very
bablyng
/
and
wyly
to
fynde
faute
with
theyr
rulers
/
in
the
whiche
many
a
man
hath
ruled
with
out
faute
/
howe
be
it
nat
without
an
yll
name
/
yet
they
gaue
reuerence
vnto
her
/
as
a
special
example
of
holynes
/
&
kept
in
al
their
raylyng
wordes
/
whiche
is
harde
for
hym
to
do
/
that
hath
a
pleasure
in
ieoperdus
conseytes
.
And
yet
vnto
this
day
they
wyshe
for
suche
a
nother
as
she
:
though
they
haue
no
hope
to
get
her
.
It
had
ben
a
great
thyng
/
if
the
countrey
had
lyked
her
but
.xvj.
dayes
/
but
it
was
a
greatter
thyng
/
that
they
knewe
her
nat
.
These
be
Senekes
wordes
.
For
that
holy
and
wyse
woman
vnderstode
well
inough
/
that
ofte
accompanyeng
with
men
shulde
hynder
some
of
her
good
name
:
as
hit
doth
no
good
to
fyne
clothe
to
be
handled
of
many
.
Ther
be
some
women
that
beare
them selfe
high
of
other
folkes
honore
/
as
of
theyr
husbandes
brother
/
kynsman
/
and
some
of
a
frende
/
with
whom
they
haue
very
small
acquantance
.
What
a
foly
is
this
to
handle
thy selfe
so
/
that
a
nother
shall
be
made
good
and
worthy
honoure
/
for
his
owne
vertue
/
and
thou
made
nought
and
vnworthy
honoure
/
with
a
nother
bodies
vertue
?
And
many
there
be
/
that
so
abuse
theyr
kynsmennes
power
/
that
they
make
both
them selfe
/
and
them
that
haue
the
power
hated
by
the
meanes
:
as
the
wyfe
of
the
brother
of
Vitellius
the
emperour
/
whiche
toke
more
vpon
her
/
bicause
of
her
brother
in
lawes
principalite
/
than
th
emperours
wyfe
her selfe
dyd
.
The
hedy
domination
of
the
sisters
of
Hiero
Kyng
of
Siracuse
/
moued
the
people
vnto
insurrection
:
where
with
bothe
the
kynge
and
all
his
children
were
distroyed
.
There
was
also
in
our
dayes
a
certayne
noble
man
/
that
had
a
wonderous
proude
wyfe
/
and
hit
chaunsed
hym
to
be
tourned
out
of
all
his
goodes
and
possessions
at
ones
/
whom
euery
man
thought
was
well
serued
/
bycause
the
woman
vsed
her selfe
so
proude
and
arrogantlye
vpon
her
husbandes
power
.
Therfore
you
women
that
wyll
medle
with
comon
matters
of
realmes
and
cites
/
and
wene
to
gouerne
people
and
nations
with
the
braydes
of
your
stomackes
/
you
go
about
to
hurle
downe
townes
afore
you
&
you
light
vpon
an
harde
rocke
:
where
vpon
though
you
brouse
and
shake
countres
very
sore
/
yet
they
scape
&
you
perysshe
.
For
you
knowe
neyther
measure
nor
order
:
and
yet
whiche
is
the
worst
poynt
of
all
/
you
wene
you
knowe
veray
well
/
and
wyll
be
ruled
in
nothynge
after
them
that
be
experte
.
But
you
attempte
to
drawe
all
thynge
after
your
fantasye
without
discretion
.
Wene
you
it
was
for
nothynge
/
that
wyse
men
for
bad
you
rule
and
gouernance
of
countreis
:
and
that
saynt
Paule
byddeth
you
shall
nat
speke
in
congregatyon
and
gatherynge
of
people
?
All
this
same
meaneth
/
that
you
shall
nat
medle
with
matters
of
realmes
or
cities
/
your
owne
house
is
a
cite
great
inoughe
for
you
:
as
for
forthe
abrode
/
neither
knowe
you
/
nor
be
you
knowen
.
Thucydides
wolde
nat
that
a
good
woman
shulde
be
as
moche
as
praysed
with
the
comen
voyce
:
and
moche
lesse
dispraysed
.
But
he
wolde
she
shulde
be
clerely
vnknowen
/
neither
the
comon
fame
to
make
any
mention
of
her
.
It
is
no
great
sygne
of
honesty
for
a
woman
to
be
moche
knowen
/
talked
/
and
songe
of
:
and
to
be
marked
by
some
speciall
name
in
many
mennes
mouthes
:
as
to
be
called
fayre
/
or
coclede
yed
/
skwynt
/
browne
/
halte
/
fatte
/
pale
or
leane
.
For
these
thynges
in
a
good
woman
oughte
to
be
vnknowen
abrode
/
as
we
haue
shewed
in
the
boke
afore
.
Nat
withstandyng
ther
be
some
that
must
nedes
be
a
brode
/
for
theyr
lyuynge
/
as
those
that
by
&
sell
:
whiche
/
if
it
were
possible
/
I
wolde
nat
that
women
shulde
be
put
to
those
busynesses
:
and
if
it
muste
nedes
be
so
/
let
olde
women
do
them
/
or
maryed
women
that
be
paste
myddle
age
.
But
if
yonge
women
must
nedes
do
this
/
let
them
be
curteise
without
flatterynge
wordes
/
and
shamfaste
without
presumsion
/
and
rather
take
losse
in
theyr
marchaundise
/
than
in
theyr
honestye
.
I
say
this
bycause
of
some
/
whiche
do
entyse
byers
to
them
with
excedyng
flatteryng
wordes
.
But
Plautus
saithe
/
it
is
no
poynt
mete
for
an
honest
wyfe
/
but
for
a
harlotte
/
to
flatter
other
men
:
whose
dissaytes
with
in
a
whyle
whan
men
knowe
them
/
they
escheme
as
warelye
as
the
meremaydes
songe
.
Shamfastnes
shall
gette
a
great
deale
more
gaynes
/
whom
the
byer
shall
coniecture
bothe
by
the
face
and
conditions
/
wyll
neither
lye
nor
disceyue
them
.
A
ryche
marchaunte
hath
pleasure
in
pleasant
wordes
and
merye
conceytes
:
But
yet
fewe
wyll
gyue
money
for
them
:
and
whan
it
cometh
to
the
marchaundise
in
ernest
/
no
man
wyll
beleue
suche
wanton
speche
.
But
howe
so
euer
these
matters
be
/
let
a
woman
euer
haue
this
in
mynde
and
remembrance
/
that
the
only
treasure
of
a
woman
is
honestye
with
shamefastnes
.
Nowe
seynge
I
wolde
haue
an
honeste
wyfe
thus
ordred
at
home
/
you
maye
easily
perceyue
/
howe
I
do
alowe
/
that
she
shulde
go
to
warre
and
handle
armour
/
whiche
I
wolde
nat
she
shulde
ones
name
.
And
wolde
to
god
all
christen
men
wolde
lay
them
away
.
Nowe
that
wydowe
Iudith
is
vanisshed
away
/
whiche
was
but
a
shadowe
and
signyfication
of
thynges
to
come
/
and
with
her
contynence
and
holynes
cut
of
the
hed
of
Holopherne
/
that
is
to
say
the
deuyll
.
Nowe
Delbōra
/
that
iudged
Israel
/
gyueth
place
vnto
the
gospell
of
Christe
:
howe
be
it
she
dyd
nat
helpe
the
people
of
god
fyghtyng
/
so
moche
by
counsaile
and
feates
of
warre
/
as
by
fastyng
/
prayeng
/
and
prophecieng
:
of
the
whiche
.ij.
women
saynt
Ambrose
/
after
that
he
had
intreated
in
the
boke
of
wydowes
/
tourned
his
speche
vnto
christen
women
/
sayeng
:
The
churche
ouercometh
nat
theyr
aduersaries
power
by
secular
armour
/
but
with
spirituall
armour
:
whiche
be
strong
inough
afore
god
to
distroy
the
fences
and
the
heghtes
of
spirituall
noughtynes
.
The
armour
of
the
churche
is
faythe
/
the
armour
of
the
churche
is
prayer
/
whiche
ouercommeth
the
aduersary
.
A
woman
ought
nat
to
shewe
for
the
abrode
any
sygne
of
presumption
/
disdayne
/
or
dayntye
stomacke
/
neyther
by
wordes
/
countenaunce
/
nor
pace
:
but
all
shall
be
symple
/
and
ryght
for
the
/
demure
/
sobre
/
and
tempered
/
and
spiced
with
shamfastnes
.
And
bycause
the
lyght
myndes
of
some
wyll
be
lyghtly
sterred
with
neuer
so
lytle
a
blaste
of
honore
/
it
is
necessarye
to
gyue
them
warnyng
/
to
be
more
sad
&
wyse
/
than
to
be
mouedde
with
so
lytle
a
wynde
/
or
to
be
ignorant
/
howe
folisshe
and
howe
lytle
worth
that
thyng
is
/
whiche
we
calle
honoure
.
What
matter
maketh
hit
/
whether
thou
be
called
Cornelia
/
or
maysters
Cornelia
?
O
tender
harte
/
that
wyll
be
sturred
with
one
sounde
of
a
worde
.
Thou
foole
/
dost
nat
thou
se
/
that
thou
arte
no
maistres
for
callynge
so
?
Howe
do
they
that
calle
women
quenes
and
Empressis
/
do
they
make
them
so
/
bycause
they
calle
them
?
The
angell
Gabriell
called
his
quene
and
lady
but
Mary
by
her
name
/
and
thou
disdayneste
to
be
called
by
the
name
of
one
better
than
thy selfe
.
what
an
ignorance
arte
thou
in
of
that
thyng
/
whiche
thou
desyrest
?
For
men
vse
to
calle
that
woman
theyr
lady
or
maystres
/
that
is
theyr
paramour
.
For
she
in
dede
is
a
mannes
ladye
and
tyrante
ouer
hym
/
vnto
whom
he
serueth
humbly
and
subiectly
.
Moreouer
what
force
is
it
/
whether
thou
syt
or
walke
fyrste
or
laste
?
In
some
countres
/
the
fyrste
hath
the
preeminence
/
in
some
countres
the
laste
/
and
in
some
the
myddel
.
wherfore
this
thynge
is
but
made
by
menues
opinion
/
and
nat
by
nature
.
Therfore
if
thou
wylte
do
after
opinion
/
and
content
it
/
whan
so
euer
thou
arte
the
formooste
/
thynke
thy selfe
in
that
countrey
/
where
the
formoste
be
preferred
.
whan
thou
arte
in
the
myddle
/
thynke
thy selfe
there
where
the
mydle
hath
the
honour
.
And
whan
thou
arte
the
last
/
suppose
thou
arte
amonge
them
that
mooste
esteme
the
laste
.
And
so
where
so
euer
thou
arte
/
thou
shalte
thynke
thy selfe
well
regarded
.
And
agayne
on
the
other
syde
/
lest
thou
shuldest
waxe
to
haute
with
thyne
honour
/
whan
thou
arte
in
the
moste
honorable
rowme
/
suppose
thy selfe
to
be
amonge
that
people
/
where
that
place
is
the
lowest
.
Nowe
as
for
goynge
out
of
the
way
/
for
reuerence
to
gyue
an
other
rowme
/
that
is
nothynge
but
as
the
more
myghty
shulde
suffre
the
weaker
/
or
the
holle
fauour
the
lame
/
or
the
lusty
and
well
lykyng
/
the
weake
and
sicke
/
or
the
empty
the
laden
/
or
the
smyste
the
sloo
.
And
wenest
thou
ther
is
any
other
cause
/
why
men
speke
so
gentilly
vnto
women
/
and
set
so
moche
by
them
/
and
speke
them
so
fayre
/
and
haue
them
in
suche
reuerence
/
but
bycause
that
lusty
and
strong
nature
doth
handle
dayntly
that
other
/
whiche
is
weake
and
feble
/
where
in
neuer
so
lytle
an
offence
wolde
soone
entre
/
and
be
deape
imprinted
/
lyke
as
thynne
and
britlell
glasses
will
catche
harme
lightly
?
Therfore
you
get
no
honore
by
your
owne
merites
/
but
of
other
folkes
curtesie
:
nor
you
be
nat
honored
bycause
you
deserue
it
/
but
bycause
you
sore
desyre
hit
.
For
whan
men
se
you
be
so
gredy
and
desyrous
to
haue
honour
/
and
that
suche
a
smalle
thynge
deliteth
you
so
moche
/
men
be
contente
to
do
you
that
pleasure
/
and
calle
you
maystresses
/
and
laugh
vpon
you
/
and
speke
gentilly
to
you
.
For
wordes
be
no
great
coste
/
they
gyue
you
the
way
/
bycause
it
is
no
great
let
of
theyr
iourney
/
&
in
the
meane
season
yet
they
reste
themselfe
.
They
set
you
the
highest
/
for
they
can
syt
wel
inough
bynethe
yo
:
they
gyue
you
the
better
appoynted
parte
of
the
house
/
fyne
clothes
/
golde
/
siluer
/
precious
stones
/
so
do
they
to
theyr
children
/
bycause
they
shall
nat
wepe
.
For
they
teken
you
no
wyser
than
chyldren
:
nor
no
more
you
be
/
as
longe
as
you
be
moued
with
suche
childisshe
thynges
.
And
to
be
shorte
/
they
lette
you
haue
suche
thynges
/
as
they
se
displease
you
so
moche
/
if
you
lacke
them
.
And
hit
is
an
honour
and
a
prayse
for
the
men
/
bicause
they
set
naught
by
these
thynges
:
but
bycause
they
knowe
you
be
of
suche
appetite
/
no
man
rekeneth
you
the
more
honorable
/
bicause
you
be
honored
of
the
men
/
but
rather
rekeneneth
them
curtese
and
gentyll
/
whiche
do
gyue
honour
vnto
them
/
that
they
knowe
be
so
lothe
to
lacke
it
.
I
am
a
man
my selfe
:
nat
withstandyng
/
seyng
I
haue
taken
vpon
me
to
teache
you
/
euen
for
a
fatherly
zele
and
charite
that
I
bere
towarde
you
/
I
wil
neither
hyde
nor
dissemble
any
thyng
/
that
I
shal
thynke
dothe
pertayne
vnto
your
instruction
and
lernyng
.
Therfore
will
I
open
vnto
you
euen
our
serretes
.
Therfore
I
wolde
ye
shulde
vnderstande
/
that
we
do
but
laugh
at
you
and
mocke
you
/
with
that
vayne
coloure
of
honour
/
and
the
more
desyrous
that
ye
be
of
honour
/
the
more
we
mocke
you
/
and
talke
of
you
in
dirision
/
&
gyue
vnto
you
abundantly
that
pettisshenes
/
whiche
you
call
honour
.
But
we
gyue
hit
nat
for
nought
.
For
you
gyue
agayne
vnto
vs
no
lyttle
sporte
and
delectation
with
the
folysshenes
of
your
opinions
and
fantasyes
.
Truely
you
vnderstande
nat
/
wher
in
very
honour
dothe
stande
.
It
is
becomyng
to
deserue
honour
/
but
nat
to
couete
hit
.
For
hit
shulde
folowe
and
ensue
/
&
nat
be
hunted
fore
.
Nowe
it
shal
be
a
signe
vnto
you
/
that
you
deserue
honour
/
whan
you
be
nat
agreued
to
be
vnregarded
.
And
that
same
thynge
that
we
call
honour
/
is
of
so
frowarde
nature
and
disposicion
/
that
as
philosophers
write
/
a
Crocodile
doth
so
/
hit
foloweth
them
that
flee
/
and
fleeth
from
them
that
folowe
hit
:
and
is
sharpe
to
them
that
be
gentyll
to
it
/
and
gentyl
vnto
them
that
be
sharpe
vnto
hit
.
Socrates
sayth
/
there
is
no
way
more
redy
vnto
honour
/
than
by
vertue
:
the
whiche
alonly
seketh
for
none
honour
/
&
yet
fyndeth
it
.
Saluste
writeth
/
that
Cato
Vticensis
had
leauer
be
good
than
seme
good
.
Therfore
saythe
he
/
the
lesse
that
he
sought
for
honoure
/
the
more
it
pursued
vpon
hym
.
Therfore
the
moste
sure
way
vnto
very
honour
is
vertue
/
whiche
neither
can
lacke
honour
/
nor
taketh
indignation
though
it
be
dispised
.
Flatterynges
/
glosynges
/
&
fayre
wordes
/
what
woman
so
euer
rekeneth
them
honour
and
preyse
/
is
worthy
for
her
folly
to
haue
none
other
honoure
or
prayse
.
And
yet
there
be
some
so
madde
/
that
thoughe
they
knowe
them selfe
but
flattered
/
yet
they
wene
they
be
praysed
.
What
you
wretches
/
knowe
you
nat
howe
farre
flattery
differeth
from
prayse
?
Wene
you
that
is
prayse
/
whiche
neither
the
person
speketh
with
his
harte
/
and
you
knowe
to
/
that
it
is
false
that
he
sayth
:
and
that
he
speaketh
nat
as
he
thynketh
:
but
either
to
mocke
you
/
or
to
disceyue
you
with
all
?
Beleue
no
man
of
your
owne
goodnes
better
than
your selfe
.
And
she
that
sercheth
and
knoweth
her selfe
well
/
fyndethe
nothyng
in
her selfe
at
al
/
that
is
worthy
any
prayse
:
But
a
mynde
/
whiche
thynketh
it selfe
vnworthy
any
prayse
.
If
there
be
any
goodnes
/
it
cometh
of
god
:
and
thanke
hym
therfore
/
gyue
hym
laudes
and
thanke
.
But
if
there
be
any
euyll
/
it
cometh
of
our
owne
vnhappynes
.
Wherfore
the
rebuke
standeth
vnto
our selfe
/
and
the
prayse
perteyneth
vnto
a
nother
.
Nowe
seynge
that
worldly
honour
is
of
so
smal
price
/
it
is
a
poynt
of
a
vile
mynde
/
to
enuie
worldly
thynges
vnto
any
other
bodye
.
And
if
it
be
shame
to
enuie
for
honour
/
it
is
moche
more
shame
to
haue
enuye
at
other
for
money
/
clothynges
/
or
possessions
/
for
yet
is
honour
better
than
all
they
.
Neither
it
is
conuenient
to
haue
enuie
at
other
for
theyr
beautie
/
or
theyr
welfare
/
or
plentuous
temyng
:
these
be
the
gyftes
of
god
/
as
al
other
goodnes
be
/
that
folkes
haue
.
Wherfore
they
that
enuie
for
these
/
seme
nat
to
haue
enuie
at
them
/
that
haue
these
thynges
/
but
to
blame
god
/
whiche
so
distributeth
his
benyfytes
.
And
me
thynketh
there
is
no
more
cause
why
/
they
shulde
be
enuied
/
that
haue
these
/
than
they
that
carye
bagage
on
a
longe
iourney
.
For
what
other
thynges
be
the
goodes
of
this
worlde
/
but
a
troublesome
caryage
and
gardeuyaunce
in
this
lyfe
.
Yea
and
worste
of
all
/
they
plucke
downe
with
their
weight
vnto
the
erthe
/
myndes
that
be
goynge
towarde
heuen
.
But
if
enuye
be
eschewed
/
than
shall
that
vice
lightly
be
put
away
/
whiche
comonly
ryseth
of
enuye
/
that
is
sute
/
chydynge
/
scoldynge
/
and
makynge
them selfe
busye
aboute
other
folkes
matters
/
to
spie
and
serche
what
they
do
/
what
they
say
/
howe
&
by
what
meanes
they
lyue
.
Whiche
thyng
none
honest
woman
will
do
/
but
suche
as
be
shamelesse
/
and
worthye
all
kynde
of
rebuke
:
excepte
they
do
hit
of
charite
/
to
helpe
them
&
they
lacke
.
For
she
ought
to
helpe
the
poure
man
/
and
socoure
the
orphane
childe
.
Happy
is
she
/
if
that
be
her
mynde
:
of
whom
the
prophet
speketh
in
the
psalme
of
this
wyse
:
Blessed
is
he
/
that
taketh
vnderstandynge
and
knowlege
vpon
a
poure
man
:
god
shall
delyuer
hym
in
the
euyll
day
:
our
lorde
shall
saue
hym
and
quickene
hym
/
and
make
hym
happye
vpon
erthe
:
and
shall
nat
committe
hym
to
his
ennemies
wyll
.
Our
lorde
shall
socoure
hym
vpon
the
bed
of
his
sorowe
:
good
lorde
thou
hast
serched
vp
all
his
bed
in
the
tyme
of
his
infermite
.
What
the
Wyfe
ought
to
do
at
home
.
The
.x.
Chaptre
.
IF
the
Wyfe
haue
skylle
to
rule
an
house
with
those
.ii.
propreties
/
the
we
spake
of
before
/
that
is
honesty
of
bodye
/
and
great
loue
towarde
her
husbande
/
than
shall
all
the
mariage
be
more
welthye
and
fortunate
:
for
without
this
thyrde
poynt
/
can
be
no
encrease
of
house
:
&
without
the
other
two
/
wedlocke
can
nat
stande
:
but
it
is
rather
a
sore
and
a
perpetuall
tourment
.
A
woman
of
Lacedemon
/
taken
ones
prysoner
in
warre
/
and
asked
of
her
conquerer
what
she
coulde
do
:
I
can
said
she
/
rule
an
house
.
Aristotle
sayth
/
that
in
house
kepynge
/
the
mannes
duetie
is
to
get
/
and
the
womans
to
kepe
.
Wherfore
nature
semeth
to
haue
made
them
fearefull
for
the
same
purpose
/
lest
they
shulde
be
wasters
/
and
hath
gyuen
them
continual
thought
and
care
for
lackyng
.
For
if
the
woman
be
ouer
free
/
the
man
shall
neuer
gette
so
moche
as
she
wyll
waste
in
shorte
tyme
:
&
so
their
house
muste
nedes
sone
decaye
.
Hit
is
nat
becommynge
for
an
honeste
wyfe
to
be
a
great
spender
.
Nor
they
be
lyghtly
no
great
sparers
of
theyr
honesty
/
that
be
so
large
of
theyr
money
/
as
Salust
saythe
by
Sempronia
/
whiche
set
more
price
by
any
other
thynge
/
than
she
dyd
by
her
worship
or
her
money
.
For
a
man
coulde
nat
well
perceyue
/
whether
she
regarded
lesse
her
money
or
her
good
name
.
Howe
be
it
/
I
wolde
nat
haue
the
woman
to
be
to
great
a
nygarde
of
her
goodes
/
or
to
let
her
husbande
to
distribute
his
money
vnto
holy
vse
.
In
so
moche
that
what
penye
someuer
cometh
ones
with
in
her
coffer
/
shulde
neuer
fynde
way
out
agayne
:
as
though
it
were
locked
in
Labyrynth
/
or
Dankes
toure
:
as
many
women
do
/
whiche
haue
no
discression
/
howe
they
shulde
saue
&
kepe
a
thynge
.
Therfore
the
Essens
wolde
take
no
women
with
them
vnto
that
holy
and
religious
lyfe
/
whithe
they
ledde
:
bycause
the
women
coude
nat
away
with
that
commonalte
of
goodes
.
For
what
so
euer
a
woman
seeth
ones
in
her
handes
/
she
can
nat
suffre
it
to
go
away
agayne
.
Therfore
let
her
vse
her
householde
to
sobrenes
and
measure
.
For
that
is
more
the
womans
duetye
than
the
mannes
.
But
so
yet
/
that
she
haue
discression
betwent
measure
and
auaryce
/
and
sobernes
and
nygardeshyppe
.
For
it
is
nat
all
one
to
lyue
soberly
/
and
be
hungre
.
Therfore
let
her
se
that
her
house
holde
lacke
nat
neyther
meate
nor
clothe
.
In
whiche
poynte
/
I
wolde
she
shulde
here
Aristotles
opinion
.
Ther
be
sayth
he
.iii.
thynges
/
worke
/
meate
/
and
correction
:
meate
without
correction
and
worke
,
maketh
them
proude
and
wanton
:
and
worke
and
correction
without
meate
/
is
a
cruell
entreatyng
/
and
maketh
the
seruantes
weake
and
feble
.
Therfore
let
the
wyfe
gyue
her
seruauntes
/
worke
to
do
/
and
sufficient
meate
/
as
is
a
seruauntes
duetie
.
But
let
her
ordre
all
thynge
after
her
husbandes
wyll
and
commaundement
:
or
at
the
least
in
suche
wise
as
she
thynketh
that
her
husbande
wyl
be
content
:
neither
be
rough
and
harde
with
her
meyny
/
but
gentyll
and
fauorable
:
and
as
saynt
Hieronyme
saythe
/
more
lyke
a
mother
than
a
maystres
:
and
rather
optayne
reuerence
of
them
with
mekenes
/
than
rygorousnes
.
Where
vnto
she
maye
shortely
come
by
the
wayes
of
vertue
.
For
as
for
chidyng
/
braulyng
/
rayllyng
/
scoldyng
/
and
fyghting
/
doth
neither
cause
auctorite
nor
reuerence
/
but
rather
hyndreth
them
.
But
wysedome
/
discretion
/
sadde
conditions
/
and
grauite
of
wordes
and
sentences
/
bryngeth
all
thyng
better
to
passe
/
than
hedynes
and
violence
.
For
we
feare
more
them
that
be
wise
and
discrete
/
than
them
that
be
angry
and
hasty
.
And
a
quiete
rule
maye
do
more
than
rygorous
.
For
quietnes
is
of
more
auctorite
than
hasty
breemnes
.
Howe
be
hit
I
wolde
nat
wyues
shulde
be
sluggyshe
and
slouthfull
/
but
I
counsaile
them
to
vse
reuerent
grauite
/
and
neyther
sytte
so
styll
as
though
they
slepte
/
nor
comaunde
so
folisshely
/
to
make
them selfe
naughte
set
by
/
but
to
wake
and
take
hede
/
&
be
sad
without
crueltie
/
sharpe
without
bytternes
/
diligent
without
rigorousnes
.
Netther
hate
none
of
theyr
householde
/
if
hit
be
nat
a
noughty
person
.
And
if
a
seruaunt
haue
done
longe
seruise
in
her
house
/
lette
her
take
hym
none
other
wyse
than
as
her
brother
/
or
her
sonne
.
We
loue
cattes
and
dogges
/
that
haue
bene
norysshed
any
while
in
our
houses
:
than
howe
moche
more
faith
fully
ought
we
to
shewe
that
fauour
vnto
our
euen
christen
.
Also
seruauntes
agayne
on
theyr
partie
muste
be
warned
/
to
remembre
the
sayeng
of
saint
Paule
/
that
they
do
their
dutie
diligently
/
mekely
/
and
buxomly
/
yea
and
merily
to
/
and
pleasantly
:
nor
bable
/
nor
murmoure
agayne
:
neither
shewe
any
displeasant
countenaunce
/
leste
they
lese
the
thanke
of
theyr
labour
/
bothe
afore
god
and
man
.
Also
kepe
theyr
handes
pure
from
pyckynge
and
stealynge
.
In
the
whiche
poynt
all
wylde
beastis
be
more
kynde
than
many
folkes
.
For
what
wilde
beaste
is
so
outragious
/
that
wil
plucke
away
any
thyng
of
his
profet
/
by
whom
he
hath
be
nourisshed
and
brought
vp
:
and
quite
hym
with
suche
a
tourne
/
of
whom
he
hath
had
so
many
pleasures
.
Howe
be
it
no
body
doth
so
/
but
they
that
be
of
vile
stomackes
/
and
euen
worthy
to
be
bondes
.
Therfore
seruyng
maydes
shall
loue
and
worship
theyr
maisters
and
maystresses
/
none
other
wyse
/
than
thoughe
they
were
theyr
fathers
and
mothers
.
For
the
nouryssher
and
brynger
vp
is
as
a
father
.
Let
the
seruynge
maydes
neyther
say
nor
do
any
thyng
/
whereof
the
good
wyfe
of
the
house
or
her
doughters
may
take
any
example
of
yll
.
For
many
tymes
gyuynge
yll
example
is
worse
than
the
dede
hit
selfe
.
But
nowe
to
speake
of
the
wyues
agayne
.
Obedience
and
seruice
optayned
by
fayre
meanes
/
is
more
faithfull
and
pleasant
/
than
that
whiche
is
gotten
with
feare
.
For
I
wolde
all
feare
shulde
be
away
/
but
nat
obedience
.
Let
nat
the
maistres
be
ouer
pleasant
of
speche
to
her
men
seruantes
/
neither
compenable
and
mery
/
nor
vse
moche
conuersacion
with
them
/
nor
bolde
none
of
them
to
play
and
dalye
with
her
.
I
wolde
they
shulde
loue
her
/
but
yet
nat
loue
her
so
moche
as
obey
her
.
If
she
wolde
nat
be
fearedde
of
them
as
a
maystres
/
yet
cause
them
to
reuerence
her
as
a
mother
.
For
seruantes
couet
moche
theyr
libertie
:
and
if
a
lyttel
be
gyuen
them
/
they
will
take
more
.
I
will
nat
byd
the
man
so
straytly
to
be
ware
/
that
he
make
nat
his
seruantes
ouer
homelye
with
hym
/
as
I
wyll
the
woman
/
whiche
I
wolde
shulde
nat
be
moche
conuersante
amonge
her
seruauntes
/
nor
medle
moche
with
them
/
neither
rebuke
and
correcte
the
men
/
but
leaue
that
for
her
husbande
to
do
.
Let
her
be
all
to
gether
amonge
her
maydes
/
whiche
I
wolde
shulde
be
of
honeste
demeanour
/
and
chaste
of
body
/
where
vnto
the
maistres
shall
helpe
moche
with
her
example
:
and
also
with
teachyng
and
shewyng
/
and
diligent
ouer
lokynge
/
that
nothyng
be
preuye
vnto
her
howe
her
maydes
lyue
.
Let
her
laye
remedies
agaynst
vice
/
as
hit
were
preserues
agaynst
sickenes
.
If
she
spie
or
suspecte
any
that
do
nat
ordre
them selfe
well
/
nor
can
nat
remedy
it
by
chydyng
or
correction
/
put
her
out
of
her
house
/
for
the
poyson
wyll
sone
infecte
all
that
is
nigh
about
it
.
And
the
suspecious
people
thynketh
the
maydes
lyke
theyr
maystresses
.
Howe
ofte
saith
saynt
Hieronyme
/
that
the
maystresses
be
iudged
and
knowen
by
the
maydens
?
In
so
moche
that
there
is
a
prouerbe
amonge
the
grekes
/
that
whelpes
haue
theyr
maistresses
conditions
.
The
yonge
men
in
Terence
coniecture
the
maystresses
honest
lyuyng
/
by
the
maydes
course
&
neglygent
apparell
.
The
poet
Homer
maketh
mention
/
that
wise
Vlisses
after
he
came
home
/
kylled
the
seruynge
maydes
that
hadde
lyen
with
the
wowers
/
bycause
they
both
shamed
and
rebuked
his
house
/
&
were
th
occasions
of
ieoperdye
vnto
the
chastite
of
his
wyfe
Penelope
:
but
she
her selfe
dyd
kepe
her
occupied
with
those
craftes
that
I
spake
of
in
the
fyrst
boke
/
and
kepte
her
seruauntes
at
theyr
worke
:
and
so
dyd
chaste
Lucrece
/
whom
the
kynges
sonnes
founde
watchyng
and
workynge
vpon
wolle
amonge
her
maydes
/
whiche
thynge
a
wyfe
shall
do
more
diligently
and
busyly
/
if
any
parte
of
the
fyndyng
of
her
house
be
gotten
there
by
.
Solomon
where
he
prayseth
an
holy
woman
/
saythe
:
She
fought
for
wolle
and
flexe
/
and
wrought
by
the
counsayle
of
her
handes
.
Theano
Metapontina
/
whan
one
asked
her
/
what
wyfe
was
the
beste
/
she
answered
with
a
verse
of
Homer
in
this
maner
:
She
that
worketh
on
wolle
and
webbe
/
And
kepeth
well
her
husbandes
bed
.
By
that
diligence
(
saythe
the
wyse
kynge
)
she
is
made
lyke
a
marchandes
shyppe
/
bryngynge
her
breade
from
farre
countre
.
And
lest
he
shulde
seme
to
call
her
a
sluggarde
/
he
saythe
moreouer
:
And
she
rose
by
nyght
/
and
gaue
prayse
vnto
her
house
holde
/
&
vnto
her
maydes
/
nat
only
worke
but
also
recreation
of
theyr
labour
and
refection
:
whereof
whan
they
haue
had
sufficient
/
she
dealeth
the
reste
in
almose
.
She
hath
opened
her
hande
saythe
he
/
to
the
nedy
/
and
raught
her
fyngers
vnto
the
poure
.
A
holy
woman
ought
nat
to
set
her
mynde
so
sore
on
gatherynge
of
goodes
:
but
that
she
distribute
vnto
poure
folkes
/
&
helpe
them
that
haue
nede
:
nor
that
nygardelye
/
but
largely
:
remembrynge
that
she
gyueth
hit
for
her
owne
aduantage
:
and
shall
receyue
moche
more
&
better
rewarde
/
bothe
in
this
worlde
/
and
in
an
other
.
The
wyse
man
sayeth
:
She
shall
nat
care
for
her
house
/
for
feare
of
colde
snowe
:
she
shall
nat
feare
/
though
she
gyue
a
peny
vnto
a
poure
man
/
nat
only
nygardly
/
wryngynge
it
through
her
fyngers
:
but
also
with
open
hande
largely
:
she
shall
nat
feare
:
for
by
her
diligence
and
occupyeng
of
woll
/
her
house
shall
lacke
nothynge
/
necessary
for
bothe
wynter
and
somer
:
and
all
her
householde
shall
be
arayed
in
lyned
clothyng
.
For
there
is
nothing
better
in
a
house
/
than
to
be
well
fed
and
clothed
:
nat
for
pleasure
/
but
for
theyr
necessite
:
nor
dilicatly
/
but
profitably
.
Howe
be
it
vertue
is
yll
kepte
/
whiche
is
moued
and
intised
with
contrary
examples
nygh
about
.
Therfore
let
the
wyfe
her selfe
fyrst
of
all
/
shewe
example
of
sober
fare
:
and
so
shall
she
make
her
seruauntes
the
most
easily
to
folowe
the
same
:
orels
her
seruauntes
wyll
thynke
hit
nat
reason
to
require
of
them
/
that
she
wyll
nat
do
her selfe
.
And
so
shall
she
euer
haue
them
murmurynge
and
grutchynge
to
kepe
her
commaundement
.
Therfore
let
her
kepe
her selfe
euer
sober
/
nat
so
moche
bicause
of
her
seruauntes
/
as
for
her
owne
sake
.
For
what
a
filthy
thynge
is
drounkenes
and
glotony
?
The
greattest
assaylers
of
chastite
&
shamfastnes
/
and
enemyes
of
honest
name
.
For
euery
man
wyll
abhorre
a
drounken
woman
and
a
great
gloutton
/
as
an
vnlucky
signe
.
Euery
man
knoweth
/
that
chastite
standeth
in
ieoperdie
amonge
excesse
of
meates
.
I
wolde
the
wyfe
shulde
be
ignorant
of
nothyng
that
is
in
her
house
/
but
loke
vpon
all
thyng
often
tymes
/
that
she
maye
haue
them
redye
in
memorie
:
leste
whan
she
shall
haue
nede
of
them
/
either
she
shall
nat
knowe
of
them
/
orels
haue
moche
trouble
in
sekyng
of
them
.
Also
consyder
in
what
condition
and
state
her
house
holde
standeth
:
howe
moche
she
may
spende
:
howe
moche
she
maye
kepe
:
howe
she
maye
clothe
:
and
howe
she
may
fede
.
For
the
wyse
man
sayth
:
She
hath
consydered
the
wayes
of
her
house
.
This
diligence
shall
encrease
moche
her
house
holde
store
.
I
wolde
she
shulde
be
euer
amonge
her
maydes
:
whether
they
be
in
her
kychene
dressing
of
meate
/
orels
spynnynge
/
or
weauyng
/
or
sowyng
/
or
brusshyng
.
For
whyle
the
maistres
is
by
/
all
thynges
shall
be
better
done
.
And
as
the
wyse
men
sayde
/
Nothȳng
shall
better
fede
an
horse
/
or
better
tylle
the
grounde
/
than
the
mayster
and
the
maysters
to
haue
an
eie
to
theyr
householde
store
.
There
is
nothing
that
kepeth
an
house
louger
or
better
than
dothe
a
diligent
eie
of
the
good
wyfe
.
And
whan
she
hath
done
this
/
let
her
be
euer
busy
with
her
owne
worke
/
neither
eate
her
breade
idell
.
And
than
doth
she
obey
god
/
whiche
wold
nat
haue
vs
to
eate
our
breadde
without
swete
of
our
face
.
And
than
she
foloweth
the
example
&
precepte
of
saynt
Paule
/
whiche
dyd
nat
eate
his
breade
idel
amonge
them
/
vnto
whom
he
shewed
the
mysteries
of
our
lorde
/
but
laboured
and
toyled
daye
and
nyght
/
as
moche
as
he
hadde
leysour
from
the
minysteryng
of
goddes
worde
/
and
wroughte
styll
/
bycause
he
wolde
put
no
bodye
to
charge
/
often
rehersynge
and
sayeng
/
that
he
was
nat
worthy
to
eate
that
refused
laboure
.
The
wyfe
shall
let
no
man
come
in
to
the
house
/
excepte
her
husbande
commaunde
.
Whiche
thynge
also
Aristotle
byddeth
.
And
whan
her
husbande
is
forthe
adores
/
than
kepe
her
house
moche
more
diligently
shutte
.
And
yet
as
Plautus
sayth
/
it
is
conuenient
for
a
good
woman
to
be
all
one
/
both
in
her
husbandes
absence
and
presence
.
And
bicause
the
busynes
and
charge
with
in
the
house
lyeth
vpon
the
womans
hande
/
I
wold
she
shulde
knowe
medycines
and
salues
for
suche
diseasis
as
be
comen
/
and
rayne
almost
dayly
:
and
haue
those
medicynes
euer
prepared
redy
in
some
closette
/
wherwith
she
maye
helpe
her
husbande
/
her
lytle
chyldren
/
&
her
house
holde
meyny
/
whan
any
nedeth
/
that
she
nede
nat
ofte
to
sende
for
the
phisition
/
or
by
all
thyng
of
the
potycaries
.
I
wolde
she
shulde
knowe
remedies
for
suche
diseasis
as
come
often
/
as
the
cough
/
the
murre
/
and
gnawynges
in
the
bealy
/
the
laxe
/
costyfnes
/
the
wormes
/
the
heed
ache
/
paynes
in
the
eies
/
for
the
agewe
/
bones
out
of
ioynt
/
and
suche
other
thinges
/
as
chaunce
dayly
by
lyght
occasions
.
More
ouer
/
let
her
lerne
to
knowe
/
what
maner
diet
is
good
or
badde
/
what
meates
is
holsome
to
take
/
what
to
eschewe
/
and
howe
longe
/
and
of
what
fassion
.
And
this
I
wold
she
shulde
lerne
/
rather
of
the
experience
and
vse
of
sad
and
wyse
women
/
than
of
the
counsaile
of
any
phisition
/
dwellynge
nigh
about
:
and
haue
them
diligently
writen
in
some
lytle
boke
/
and
nat
in
the
great
volummes
of
phisycke
.
A
vertuous
wyfe
/
whan
she
hath
ryd
her
householde
charge
and
busynes
/
shall
euery
day
ones
/
if
she
may
/
or
at
the
least
on
the
holy
dayes
/
get
her selfe
in
to
some
secreate
corner
of
her
house
/
out
of
companye
:
and
there
for
a
whyle
/
lay
a
part
out
of
her
mynde
all
care
and
thought
of
her
house
:
and
ther
with
a
quiet
mynde
gatheryng
her
wyttes
and
remembraunce
vnto
her
/
dispise
these
worldly
thynges
as
tryffels
/
frayle
/
and
vnsure
:
and
that
sone
shall
vanysshe
awaye
/
and
bicause
the
length
of
our
lyfe
is
so
shorte
/
and
passeth
so
swiftely
/
that
hit
semeth
nat
to
be
led
awaye
but
plucked
awaye
/
neyther
to
departe
/
but
flye
awaye
.
After
this
/
let
her
lyfte
vp
her
mynde
vnto
the
studye
and
contemplatyon
of
heuenlye
thynges
/
by
some
holy
redynge
:
than
confesse
her
synnes
vnto
almighty
god
/
and
desyre
mekely
per
done
and
peace
of
hym
:
and
pray
fyrst
for
her selfe
:
and
than
/
whan
she
is
in
more
fauour
with
god
/
for
her
husbande
:
and
than
for
her
children
:
and
after
for
all
her
house
holde
:
that
our
lorde
Iesus
of
his
grace
wolde
inspire
good
mynde
in
to
them
.
Saynt
Paule
/
the
messanger
of
almyghty
god
/
where
he
informed
and
taught
the
churche
of
the
Corinthyans
/
begynnyng
sayth
in
this
wyse
:
If
any
man
haue
a
wyfe
that
is
an
infidell
/
if
she
be
content
to
tarye
with
hym
/
let
hym
nat
put
her
awaye
.
And
if
any
Christen
woman
haue
an
husbande
an
infidell
/
if
he
be
content
to
dwell
with
her
/
ler
her
nat
go
from
hym
.
For
the
man
/
that
is
an
infidell
/
shall
be
blessed
by
his
faythfull
wyfe
:
and
the
woman
that
is
an
infidell
/
shall
be
blessed
by
her
faithfull
husbande
.
For
what
canste
thou
tell
woman
/
whether
thou
shalte
be
cause
of
thy
husbandes
saluation
?
Or
what
canste
thou
tell
man
/
whether
thou
shalte
be
cause
of
thy
wyues
saluation
?
Whiche
sayeng
prayneth
partely
vnto
prayer
.
For
as
saynt
Iames
sayth
/
the
continual
prayer
of
a
good
man
or
a
good
woman
may
do
moche
:
and
parte
vnto
the
example
of
lyuynge
.
Whiche
thyng
saynt
Peter
the
apostle
sheweth
/
where
he
saythe
:
Lyke
wyse
women
/
be
you
subgettes
vnto
your
husbandes
/
that
they
that
will
nat
beleue
the
worde
/
maye
be
wonne
without
the
worde
/
by
their
wyues
conuersacion
/
whanne
they
consyder
your
demeanoure
in
holye
feare
.
I
haue
redde
of
many
Christen
women
/
whiche
by
theyr
meanes
haue
brought
their
husbandes
vnto
holy
and
vertuous
lyuyng
:
as
Domitia
/
whiche
amended
her
husbande
Flauius
Clemens
/
kynse
man
vnto
the
emperoure
Domitian
:
and
Clotildis
/
wyfe
vnto
Clodouius
the
kynge
of
Fraunce
:
and
Iuguldis
/
wyfe
vnto
Hermogillus
the
kyng
of
Gothia
:
and
many
other
women
moo
/
whiche
haue
broughte
theyr
husbandes
to
good
order
and
vertue
.
Of
children
and
the
charge
and
care
about
them
.
The
.xi.
Chap.
Fyrst
of
all
if
thou
beare
no
children
/
take
it
with
a
pacient
&
a
content
mynde
:
&
in
maner
reioyse
/
that
thou
lackest
that
incredible
payne
&
busynes
.
There
is
no
place
here
to
declare
/
what
mysery
she
must
suffre
/
whyle
she
is
great
:
what
dolore
and
perell
/
whan
she
laboreth
.
More
ouer
/
what
werynes
&
care
she
hath
in
the
nourisshyng
and
bryngyng
vp
of
them
/
leste
they
shulde
waxeyll
/
or
any
mysfortune
by
chaunce
them
:
what
continual
feare
she
hath
/
whyther
they
go
:
what
they
do
/
lest
they
do
or
take
any
harme
.
Verily
I
canne
nat
expresse
the
cause
of
this
great
desyre
/
that
women
haue
to
beare
children
.
Woldest
thou
be
a
mother
?
Wherto
?
That
thou
mayst
replenysshe
the
worlde
:
as
who
say
/
the
worlde
coude
nat
be
filled
/
excepte
thou
brynge
forthe
a
lytell
beaste
or
two
:
orelles
that
god
coulde
nat
reyse
chyldren
vnto
Abraham
of
these
same
stones
.
Be
neuer
carefull
in
the
house
of
god
/
howe
hit
shall
be
fylled
:
he
wyll
prouide
well
inough
for
his
house
/
that
it
shall
nat
be
emptie
.
But
parauenture
thou
feareste
the
rebuke
of
barennes
.
Thou
arte
a
Christen
woman
.
Therfore
vnderstande
/
that
nowe
this
sayenge
is
past
/
Cursed
be
that
woman
in
Israell
that
is
barenne
.
Thou
lyueste
nowe
vnder
a
lawe
/
where
in
thou
seeste
virginyte
preferred
aboue
maryage
:
and
herest
the
sayeng
of
thy
lorde
:
wo
be
vnto
women
/
that
be
great
and
beare
chyldren
:
and
blessed
be
they
/
that
be
baren
:
blessed
be
the
wombes
that
beare
nat
/
and
the
breast
is
that
gyue
nat
souke
.
Howe
canst
thou
tell
/
whether
god
wyll
haue
the
to
be
one
of
those
happy
and
blessed
women
?
Howe
moche
more
shamfully
dyd
the
woman
of
Flaunders
/
whiche
had
be
maried
almost
fyfty
yere
/
and
neuer
had
childe
/
and
after
that
her
husbande
was
deed
/
maryed
vnto
another
man
/
layeng
only
for
her
cause
/
to
proue
whether
the
faute
was
in
her selfe
or
in
her
husbande
/
that
she
had
no
chyldren
.
Wherfore
she
was
worthy
to
beare
a
chylde
with
great
payne
and
werynes
:
and
in
her
laboure
to
be
delyuered
of
her
chylde
and
her
lyfe
both
/
with
extreme
tourment
.
Howe
be
it
I
can
nat
tell
/
whether
she
had
any
other
cause
to
marye
agayne
/
at
the
least
wyse
she
layde
that
/
whiche
semed
moste
honest
in
the
cares
of
the
folisshe
people
.
Parauenture
thou
woldest
fayne
se
children
comen
of
thyne
owne
body
:
shall
they
be
of
any
other
fassyon
trowest
thou
/
than
other
chyldren
be
?
and
thou
haste
chyldren
of
the
cite
/
and
also
all
other
Christen
chyldren
/
whom
thou
mayst
beare
motherly
affection
vnto
.
And
thynke
that
they
be
all
thyn
.
For
so
the
lawe
of
mankynde
doth
exorte
the
/
and
our
faithe
commaundeth
.
Wher
to
haue
you
so
great
a
delyre
of
chyldren
you
women
?
For
if
the
cares
and
sorowes
/
that
chyldren
cause
vnto
theyr
mothers
/
were
paynted
you
in
a
table
/
there
is
none
of
you
so
gredy
of
children
/
but
she
wolde
be
as
sore
aferde
of
them
as
of
deth
:
and
she
that
hath
any
/
wolde
hate
them
lyke
cruell
wylde
beast
is
/
or
venymous
serpentes
.
What
ioye
/
or
what
pleasure
can
be
in
children
?
Whyles
they
be
yonge
/
there
is
nothing
but
tediousnes
:
and
whan
they
be
elder
/
perpetuall
feare
/
what
wayes
they
wyl
take
:
if
they
be
il
/
euerlastyng
sorowe
:
and
if
they
be
good
/
there
is
perpetuall
care
/
lest
they
shulde
dye
/
or
some
harme
bechaunce
them
:
and
lest
they
shulde
go
away
/
or
be
changed
.
What
nede
me
to
brynge
in
Ortauia
/
syster
vnto
Augustus
/
for
an
example
?
I
wolde
there
were
nat
so
many
examples
/
as
there
be
/
of
suche
as
haue
be
made
of
welthy
&
fortunate
mothers
myserable
/
and
pyned
away
/
and
died
for
sorowe
.
More
ouer
/
if
thou
haue
many
/
than
haste
thou
greatter
care
/
where
the
vnthriftynes
of
one
shall
wype
away
all
the
ioye
that
thou
hast
of
the
reste
.
And
this
I
meane
by
the
sonnes
.
Nowe
to
speake
of
the
doughters
/
what
a
tourment
of
care
is
hit
to
kepe
them
?
And
in
maryeng
them
/
what
payne
shall
she
haue
?
besyde
this
/
the
fewe
fathers
and
mothers
seeth
good
chyldren
of
theyr
owne
.
For
very
goodnes
whiche
is
neuer
without
wysedome
/
cometh
nat
but
in
discreate
age
.
Plato
calleth
hym
happy
/
that
may
attayne
in
his
last
age
vnto
wysedome
and
good
lyfe
.
But
whan
the
children
be
of
that
age
/
fathers
and
mothers
be
tourned
to
douste
.
O
vnkynde
woman
/
that
doste
nat
reknowledge
howe
great
a
benyfite
thou
haste
had
of
god
/
that
either
neuer
dyd
beare
children
/
orels
loste
them
before
the
tyme
of
sorowe
?
Wherfore
Euripides
sayd
full
well
:
She
that
lacketh
children
Is
happy
of
that
mysfortune
.
Therfore
thou
that
bearest
nat
/
put
nat
the
faute
of
thy
barennes
in
thy
husbande
:
for
the
faute
is
parauenture
in
thy selfe
:
whiche
arte
comdempned
to
be
baren
/
either
by
nature
or
by
the
wyll
of
god
.
And
greattest
philosophers
agre
in
this
opinyon
/
that
women
beare
no
children
more
longe
of
them selfe
than
of
theyr
husbandes
.
For
nature
neuer
broughte
forthe
but
very
fewe
baren
men
/
and
many
women
.
And
that
vpon
great
consyderation
/
bicause
there
is
more
losse
in
the
barennes
of
the
man
/
than
of
the
woman
.
For
there
cometh
more
increase
in
generation
by
the
man
/
than
by
the
woman
.
Wherfore
woman
/
if
the
barennes
be
in
the
/
thou
dotest
vngraciously
in
vayne
:
for
ther
shall
neuer
man
get
the
with
chylde
.
And
so
thou
conceiuest
many
vngratious
dedes
in
thy
mynde
:
but
thou
shalte
neuer
conceyue
any
frute
in
thy
wombe
.
And
many
tymes
by
the
ryghtous
prouision
of
god
/
vnknowen
vnto
vs
/
there
commeth
none
issue
in
mariage
.
For
lyke
as
hit
is
the
gyfre
of
god
/
that
good
children
be
hade
/
so
is
it
his
gyfte
/
that
any
children
be
had
at
all
.
Therfore
to
seke
any
other
remedy
than
by
prayer
/
is
nat
only
super
fluous
/
but
also
a
cursed
dede
.
Therfore
aske
children
of
god
/
&
that
good
children
.
For
if
thou
haue
an
ill
chylde
/
hit
were
better
beare
a
snake
/
or
a
wolfe
.
Therfore
aske
thou
a
chylde
as
Anna
/
wyfe
vnto
Helcane
/
dyd
aske
:
Whiche
by
prayer
/
wepyng
/
and
holy
lyuyng
optayned
a
sonne
/
a
prophet
and
iuge
of
Israell
/
called
Samuell
:
lyke
as
the
other
Anne
/
wyfe
vnto
Ioachim
/
whiche
trustyng
holly
in
god
/
bare
Mary
the
quene
of
the
worlde
/
vnto
mannes
saluation
.
Also
Elisabeth
/
wyfe
vnto
zacharie
/
whiche
had
ben
baren
/
brought
forth
saint
Iohn
/
the
messynger
of
our
lorde
:
Whiche
gatte
many
a
childe
vnto
Christ
:
aboue
the
whiche
saynt
Iohan
,
there
was
neuer
man
borne
of
woman
.
Our
lorde
gaue
Isaac
the
image
of
Christe
/
&
the
begynner
of
.ij.
great
nations
of
people
/
vnto
Sara
in
her
olde
age
:
whiche
was
nat
discontent
with
her
barrennes
/
in
that
tyme
/
whan
barrennes
was
rekened
a
great
shame
.
The
angell
of
our
lorde
shewed
vnto
the
wyfe
of
Manna
/
a
good
and
a
chast
woman
/
that
Sampson
shulde
be
borne
of
her
/
the
iudge
and
delyuerer
of
Israell
.
Suche
children
do
they
optayne
/
that
so
aske
.
For
they
that
be
conceyued
of
synne
and
wickednes
/
can
be
naught
elles
/
but
vngratiousnes
.
The
wordes
of
the
angell
vnto
Sampsons
mother
be
these
.
Thou
art
baren
and
without
children
:
howe
be
it
thou
shalte
conceyue
&
beare
a
sonne
.
Therfore
se
thou
drynke
neyther
wyne
nor
ale
/
nor
eate
any
vnpure
thyng
.
For
thou
shalte
conceyue
and
beare
a
sonne
/
whose
heed
no
razec
shall
touche
:
for
he
shal
be
blessed
of
god
from
his
babes
age
/
&
from
the
wombe
of
his
mother
:
and
shall
begynne
to
delyuer
Israell
out
of
the
handes
of
the
philystyns
.
These
wordes
put
me
in
remembraunce
nowe
/
to
gyue
women
with
chylde
warnyng
/
that
so
longe
as
they
be
great
/
they
neither
eate
so
moche
to
take
surfet
of
/
nor
drynke
to
be
drounke
with
.
For
many
chyldren
haue
afterwardes
vsed
the
same
thynges
/
that
theyr
mothers
delited
in
/
whan
they
were
with
chylde
with
them
.
Nowe
for
to
declare
/
what
diligence
oughte
to
be
gyuen
to
chyldren
in
the
bryngynge
vp
of
them
/
were
to
longe
to
be
comprehended
in
this
boke
/
if
I
shulde
teache
euery
thyng
at
large
.
Wherof
many
counnyng
men
/
both
of
olde
tyme
&
late
/
haue
writen
moche
in
bokes
made
purposely
for
the
same
matter
.
I
wyll
touche
a
fewe
thynges
/
the
methynke
pertayne
vnto
the
duetie
of
a
wyse
house
wyfe
.
Fyrste
of
all
/
let
the
mother
reken
her
children
to
be
all
her
treasure
.
There
came
vpon
a
tyme
a
great
ryche
woman
vnto
Rome
/
out
of
the
countrey
of
Campanya
/
whiche
was
hosted
and
lodged
with
the
noble
woman
Cornelia
/
wyfe
of
Gracchus
:
ther
this
ryche
woman
shewed
out
her
great
treasure
vnto
Cornelia
/
abundaunde
of
syluer
and
golde
/
ryche
raymentes
/
and
precious
stones
:
Whiche
whan
Cornelia
had
preysed
/
than
desired
this
woman
of
Campany
/
that
she
wolde
do
so
moche
agayne
/
as
shewe
her
treasure
:
Cornelia
answered
/
that
she
wolde
do
so
at
nyght
.
Nowe
were
her
children
gone
to
schole
/
and
were
nat
yet
comen
home
.
So
at
nyght
/
whan
the
chyldren
were
comen
home
/
she
shewed
them
vnto
this
woman
/
and
sayd
:
these
be
my
chiefe
treasure
.
Another
tyme
a
certayne
woman
of
Ionia
/
made
great
boste
and
shewe
of
glorious
clothes
/
of
great
price
and
goodly
worke
/
Cornelia
sayd
:
this
woman
maketh
great
bost
of
her
clothes
/
but
my
foure
sonnes
,
indued
with
all
kynde
of
vertue
/
be
vnto
me
in
steade
of
precious
clothes
/
with
costly
worke
/
and
all
treasure
.
Therfore
in
kepyng
of
this
treasure
/
and
increasyng
it
/
there
is
no
labour
to
be
refused
.
Loue
shall
make
all
labour
lyght
and
easye
.
Wherfore
she
shall
nourisshe
them
with
her
owne
mylke
:
and
obey
the
commaundement
of
nature
/
whiche
gyuyng
.ij.
breastis
with
mylke
/
vnto
euery
woman
delyuered
of
childe
/
semeth
to
crye
and
byd
euery
woman
/
that
hath
borne
childe
/
to
kepe
childe
as
other
lyuynge
creatures
do
.
Also
that
wyse
and
lyberall
mother
of
all
thyng
/
Nature
hath
tourned
all
that
blode
/
whiche
wente
vnto
the
nourisshement
of
the
childe
/
whyle
hit
was
in
the
mothers
wombe
/
after
that
the
chylde
is
borne
/
she
sendeth
hit
vppe
vnto
the
breastis
/
tourned
into
whyte
mylke
/
to
nourisshe
the
childe
with
all
:
neither
forsaketh
the
tender
babe
/
after
that
it
is
borne
/
but
nourissheth
hit
with
the
same
fode
/
where
of
she
hath
made
hit
.
But
I
haue
spoken
inough
of
this
matter
in
the
boke
afore
.
After
wardes
/
if
the
mother
can
skyll
of
lernyng
/
let
her
teache
her
litle
children
her selfe
/
that
they
maye
haue
all
one
/
bothe
for
theyr
mother
/
theyr
nouryse
/
and
theyr
teacher
.
And
that
they
may
loue
her
also
the
more
/
and
lerne
with
better
corage
/
and
more
spede
/
by
the
meanes
of
the
loue
/
that
theyr
teacher
hath
towarde
them
.
As
for
her
daughters
/
she
shall
besyde
the
lernyng
of
the
boke
/
instructe
them
also
with
womennes
craftes
:
as
to
handle
wolle
&
flexe
/
to
spynne
/
to
weaue
/
to
sowe
/
to
rule
and
ouer
se
an
house
.
Neyther
a
vertuous
mother
ought
to
refuse
lernynge
on
the
boke
/
but
nowe
and
than
studye
and
rede
holy
and
wyse
mennes
bokes
:
and
though
she
do
it
nat
for
her
owne
sake
/
at
the
least
wyse
for
her
children
/
that
she
may
teache
them
/
and
make
them
good
:
As
Euridice
/
whan
she
was
of
great
age
/
sette
her selfe
vnto
lernynge
/
and
study
of
philosophy
/
onely
to
th
entent
/
that
she
myght
teache
her
children
:
and
so
she
did
.
For
the
babe
fyrste
hereth
her
mother
/
and
fyrste
begynneth
to
enforme
her
speche
after
hers
.
For
that
age
can
do
nothyng
it selfe
/
but
counterfet
and
folowe
other
:
and
is
counnyng
in
this
thing
only
.
She
taketh
her
fyrst
conditions
and
information
of
mynde
/
by
suche
as
she
hereth
/
or
seeth
by
her
mother
.
Therfore
it
lyeth
more
in
the
mother
/
than
meu
wene
/
to
make
the
conditions
of
the
children
.
For
she
maye
make
them
whether
she
wyll
/
very
good
/
or
very
badde
.
Nowe
howe
she
shall
make
them
good
/
I
wyll
gyue
a
fewe
shorte
rules
.
Let
her
gyue
her
diligence
/
at
least
wise
by
cause
of
her
children
/
that
she
vse
no
rude
and
blounte
speche
/
lest
that
maner
of
spekyng
take
suche
route
in
the
tender
myndes
of
the
children
/
and
so
growe
&
increase
together
with
theyr
age
/
that
they
can
nat
forget
it
.
Children
wyll
lerne
no
speche
better
/
nor
more
playnly
expresse
/
than
they
will
their
mothers
.
For
they
wyll
counterfete
both
the
vertue
and
the
vice
/
if
any
be
in
it
.
Iames
/
the
kyng
of
Aragone
/
after
that
he
had
wonne
my
countre
Valence
/
out
of
the
handes
of
the
Agarenes
/
whiche
inhabited
the
citie
that
tyme
/
he
droue
out
the
people
/
and
commaunded
men
of
Aragon
/
and
women
of
Ilerda
to
go
dwell
in
hit
.
So
the
children
that
came
of
them
bothe
/
with
all
theyr
posterite
/
kepte
theyr
mothers
language
:
whiche
we
speke
there
vnto
this
daye
.
For
the
space
of
more
than
.ij.
hundred
and
.l.
yere
.
Tyberius
Gracchus
/
&
Gayus
Gracchus
/
were
counted
the
most
eloquent
men
of
Rome
/
and
they
lerned
it
of
their
mother
Cornelia
/
whose
epistols
were
red
in
the
olde
worlde
/
full
of
pure
eloquence
.
Istrina
the
quene
of
Scythia
/
wyfe
vnto
kyng
Aripithis
/
taught
her
son
Syles
the
greke
tonge
.
Also
Plato
commandeth
/
that
nurces
shall
nat
vse
to
tell
vnto
children
vayne
and
tryflyng
fables
.
This
same
thynge
is
to
be
charged
vnto
the
mothers
tonge
.
For
by
the
reason
of
suche
bryngyng
vp
:
some
/
after
they
be
come
to
sadder
age
/
haue
suche
childysshe
and
tender
stomackes
▪
that
they
can
nat
abyde
to
here
any
thyng
of
wisedome
or
sadnes
/
but
delyte
all
together
in
bokes
of
peuysshe
fables
/
whiche
neither
be
true
/
nor
lykelye
.
Therfore
mothers
shall
haue
redy
at
hande
pleasant
histories
and
honest
tales
/
of
the
comendation
of
vertue
/
and
rebukynges
of
vice
.
And
lette
the
childe
here
those
fyrst
:
and
whan
it
can
nat
yet
tell
what
is
good
and
what
is
badde
/
it
shall
begynne
to
loue
vertue
and
hate
vice
:
and
so
growe
vp
and
waxe
with
those
opinyons
:
and
shall
go
about
to
be
lyke
vnto
them
/
whom
he
hath
harde
his
mother
commende
:
&
vnlyke
vnto
those
/
who
she
hath
dispraysed
.
The
mother
shall
reherse
vnto
them
the
laudes
of
vertue
/
and
the
disprayse
of
vice
/
and
repete
often
tymes
/
to
dryue
them
in
to
the
childrens
remembraunce
.
I
wolde
she
shulde
haue
some
holy
sayenges
and
preceptes
of
lyuynge
commenly
in
vse
/
whiche
harde
dyuers
tymes
/
shall
at
the
laste
abyde
in
the
childrens
remembraunce
/
though
they
gyue
no
hede
vnto
them
.
For
children
rounne
vnto
theyr
mother
/
and
aske
her
aduise
in
all
thyng
:
they
inquite
euery
thyng
of
her
:
what
some
euer
she
answereth
/
they
beleue
and
regarde
and
take
hit
euen
for
the
gospell
.
O
mothers
what
an
occasion
be
you
vnto
your
children
/
to
make
them
whether
you
wyll
/
good
or
badde
?
Than
shulde
ryght
and
good
opinions
/
and
the
pure
fayth
of
Christe
be
enfunded
in
to
theyr
myndes
/
to
dispise
riches
/
power
/
honour
/
pompe
/
nobilite
/
and
beautie
/
and
to
reken
them
for
vayne
and
folisshe
thynges
:
but
iustice
/
deuotion
/
boldenes
/
contynence
/
counnyng
/
mekenes
mercye
/
and
charite
with
mankynde
/
to
reken
these
thynges
goodly
/
and
worthy
to
be
regarded
and
vsed
:
and
to
counte
them
the
true
&
sure
goodes
.
Neither
to
haue
in
honour
suche
men
/
in
whom
those
thynges
be
/
that
we
spake
of
before
/
but
in
whom
these
be
.
What
someuer
shall
be
spoken
of
any
man
/
or
done
wisely
/
wyttyly
/
or
honestly
/
let
her
prayse
it
vnto
them
.
And
what
someuer
any
man
hath
done
leudely
/
subtylly
/
falsely
/
shamfully
/
wickedlye
/
vngratiously
/
rebuke
that
sore
.
Whan
she
enbraseth
her
chylde
and
kysseth
it
/
and
wyll
pray
hit
some
good
lucke
/
let
her
nat
pray
of
this
fassion
:
God
make
the
rycher
than
euer
was
Cresus
/
or
Crassus
:
god
make
the
more
honourable
/
than
euer
was
Pompeus
or
Cesar
:
god
make
the
more
fortunate
than
euer
was
Augustus
.
But
let
her
praye
on
this
fassion
:
Christe
gyue
the
grace
to
be
good
and
continent
/
and
to
dispise
fortune
of
the
worlde
/
to
be
vertuous
/
and
folowe
his
steppis
to
do
after
saynt
Paule
/
and
make
the
more
iuste
than
euer
was
Cato
/
holyer
than
Socrates
or
Senecke
/
more
counnyng
than
Plato
or
Aristotle
/
or
more
eloquent
thanne
Demosthenes
or
Tullius
.
These
let
her
reken
for
great
thinges
/
and
to
be
desyred
.
These
let
her
seke
and
wisshe
for
/
that
wolde
pray
for
good
thinges
.
Let
the
mother
neuer
laugh
at
any
worde
or
dede
of
the
chylde
/
done
leudelye
/
shamfully
/
noughtely
/
wantonly
/
or
piercely
/
nor
kysse
it
therfore
.
For
children
wyll
lyghtly
vse
them selfe
vnto
suche
thynges
/
as
they
se
be
pleasant
and
delectable
/
vnto
theyr
father
and
mother
:
nor
will
nat
loue
them
/
after
they
be
comen
to
mannes
or
womans
estate
.
Therfore
the
mother
shall
correcte
the
chylde
for
suche
doynge
:
and
let
it
knowe
/
that
it
neither
doth
well
/
nor
she
is
nat
content
ther
with
.
And
agayne
on
the
other
syde
/
let
her
enbrace
and
kysse
it
/
whan
so
euer
it
doth
any
thynge
that
is
a
sygne
of
goodnes
.
The
stoicke
philosophers
saye
/
that
ther
be
certayne
fyeres
or
sedes
/
whether
you
wyll
call
them
/
bredde
by
nature
in
vs
/
of
the
same
iustice
/
in
the
whiche
that
fyrst
father
of
mankynde
was
made
by
almyghty
god
:
that
littell
fyer
/
if
it
myght
increase
in
vs
/
it
wolde
brynge
vs
vp
vnto
the
perfection
of
vertue
/
and
blessed
lyuyuge
.
But
it
is
drowned
with
corrupte
opinions
and
iugementes
.
And
whan
it
begynneth
to
lyghte
and
flame
vp
a
littell
/
it
doth
nat
onely
lacke
nourisshement
/
but
also
is
quenched
with
contrary
blastis
of
wynde
.
Fathers
and
mothers
/
nources
/
scholemaysters
/
kyns
folkes
/
frendes
/
acquayntance
/
and
the
commen
people
/
whiche
is
a
mayster
of
great
errour
/
all
these
do
that
they
can
to
plucke
vp
those
sedes
/
of
vertue
by
the
routes
/
and
to
ouer
whelme
that
littell
fyre
/
as
sone
as
it
begynneth
to
appere
.
But
all
they
regarde
ryches
moche
/
and
gyue
honoure
vnto
nobilite
/
and
reuerence
vnto
honour
/
and
seke
for
power
/
and
prayse
beautie
/
&
worshyp
pompe
/
and
folowe
pleasures
.
But
they
trede
pouertie
vnder
fete
/
and
mocke
symple
myndes
.
They
suspecte
deuotion
/
and
hate
counnynge
:
and
all
kynde
of
vertue
they
call
folly
.
And
whan
someuer
they
pray
for
any
thyng
/
they
wysshe
for
those
that
I
spake
of
before
.
But
if
any
body
ones
name
these
other
thynges
/
they
abhorre
them
as
vnluckye
sygnes
.
And
therfore
these
lye
vnder
fete
/
and
be
dispysed
.
Neither
any
man
applieth
hymselfe
vnto
them
:
but
those
other
thynges
be
in
regarde
and
price
:
and
all
men
rounneth
vnto
them
.
For
whereof
I
praye
you
commeth
this
/
that
we
haue
so
many
leude
felowes
and
fooles
/
and
so
fewe
good
&
wyse
men
?
Whan
that
the
good
nature
of
mankynde
is
more
inclined
of
it
owne
selfe
vnto
vertue
/
than
vnto
vice
.
Therfore
a
good
wyfe
shall
withstande
these
corrupted
opinions
/
with
other
better
/
and
more
mete
for
Christen
folkes
:
and
shall
nourisshe
vp
in
her
children
that
lyttell
fyre
/
that
I
spake
of
before
:
and
water
those
sedes
with
the
droppes
of
good
teachynge
/
that
the
fyre
maye
ryse
vp
vnto
great
lyght
/
and
the
sedes
vnto
moche
and
good
corne
.
Let
her
nat
breake
the
strength
both
of
theyr
bodies
/
theyr
wittes
/
and
vertue
/
with
wanton
and
daynty
bryngyng
vp
.
I
haue
sene
very
fewe
men
come
to
great
profe
of
either
lernyng
/
witte
/
or
vertue
/
that
had
be
dayntly
brought
vp
.
Neither
the
bodies
can
come
vnto
their
due
strength
/
whan
they
be
febled
with
delicate
kepynge
.
And
so
whan
mothers
wene
they
saue
their
children
/
they
lese
them
:
and
whan
they
go
about
to
kepe
them
in
helthe
&
strength
/
they
folysshly
mynysshe
both
their
helth
and
theyr
lyfe
.
Let
them
loue
theyr
chyldren
well
/
as
conuenyent
is
and
spare
nat
.
For
who
wolde
eyther
anull
or
dispreyse
the
lawe
of
nature
?
Or
what
a
crueltie
is
hit
/
nat
to
loue
them
that
thou
hast
borne
?
But
yet
let
them
hyde
their
loue
/
lest
the
children
take
boldenes
there
vpon
/
to
do
what
they
lyste
.
Nor
lette
nat
loue
stoppe
her
to
punisshe
her
children
for
theyr
vices
/
and
to
strength
their
bodies
and
wittes
with
sadde
bryngynge
vp
.
For
you
mothers
be
the
cause
of
mooste
parte
of
ylnes
amonge
folkes
:
wherby
you
maye
se
/
howe
moche
your
children
are
beholdyng
vnto
you
/
whiche
induce
noughty
opinions
in
to
them
with
your
foly
.
For
you
haue
the
bryngyng
vp
of
them
:
and
you
alowe
theyr
vnthriftynes
.
And
whan
they
be
goynge
vnto
high
vertue
/
and
abhorre
the
ryches
of
the
worlde
/
and
the
pompe
of
the
deuyll
:
you
with
your
wepynge
/
and
sharpe
rebukynge
/
call
them
backe
agayne
in
to
the
deuylles
snares
:
bycause
you
had
leauer
se
them
ryche
than
good
.
Agrippyna
/
mother
vnto
th
emperour
Nero
/
whan
she
had
asked
south
sayers
of
her
sonne
/
whether
he
shuld
be
emperoure
/
yea
sayde
they
/
but
he
shall
kyll
his
mother
:
let
hym
kyll
her
sayd
she
/
so
that
he
maye
be
emperour
.
And
so
he
both
was
emperour
&
kylled
her
.
But
whan
it
came
to
the
poynt
/
Agrippyna
wolde
nat
gladly
haue
bene
kylled
/
and
repented
that
her
son
had
th
empyre
.
Fynally
you
/
through
your
cherishyng
wil
neither
let
them
take
laboure
to
lerne
vertue
:
and
haue
a
pleasure
to
fyll
them
full
of
vices
with
delicatenes
.
Therfore
many
of
you
wepe
and
wayle
(
for
I
speke
nat
of
all
)
and
be
well
punysshed
and
worthyly
in
this
lyfe
/
for
your
madnes
.
Whan
you
be
sory
to
se
your
chyldren
suche
as
your selfe
haue
made
them
.
Nor
you
be
loued
of
them
agayne
/
whan
they
perceyue
them selfe
vnloued
of
all
other
for
your
loue
.
There
is
a
certayne
tale
of
a
yonge
man
/
whiche
whan
he
was
led
to
be
put
to
deth
/
desyred
to
speke
with
his
mother
:
and
whan
she
came
/
layde
his
mouthe
to
her
eare
/
and
bote
it
of
:
And
whan
the
people
that
were
by
rebuked
hym
:
callyng
hym
nat
only
a
these
/
but
also
cursed
/
for
so
entreatynge
his
mother
/
he
answered
agayne
:
This
is
the
rewarde
for
her
bryn
gynge
vp
.
For
if
she
/
sayd
he
/
had
corrected
me
for
stealing
my
felowes
boke
out
of
the
schole
/
whiche
was
my
fyrst
thefte
:
than
had
I
nat
proceded
vnto
these
mischeuous
dedes
.
But
she
cherysshed
me
/
&
kyssed
me
for
my
doyng
.
Nowe
where
to
shulde
I
reherse
the
madnes
of
those
mothers
/
that
loue
better
those
children
/
that
be
foule
/
croked
/
leude
/
dullardes
/
sluggardes
/
drounkerdes
/
vnruely
/
and
folisshe
/
than
those
/
that
be
fayre
/
vpryght
/
counnyng
/
quicke
witted
/
inuentyue
/
sober
/
treatable
/
quiet
and
wyse
?
Whether
is
this
an
errour
of
folkes
myndes
/
or
a
punysshement
of
god
/
deserued
for
their
syns
/
to
make
them
to
loue
suche
thynges
/
as
be
worthy
no
loue
?
Dumme
beastis
cherysshe
euer
the
fayrest
of
their
whelpes
/
or
byrdes
/
&
lightly
hit
is
a
sygne
of
good
proffe
in
them
/
whan
the
dammes
make
moche
of
them
.
Also
hunters
knowe
that
that
shal
be
the
best
dogge
/
whiche
the
damme
is
most
busye
about
/
and
for
whom
she
careth
the
most
/
and
carieth
fyrst
in
to
her
lytter
.
But
in
mankynde
that
is
the
moste
vile
and
the
least
worthe
/
that
the
mother
loueth
most
tenderly
.
If
you
will
beloued
in
dede
of
your
children
/
and
specially
in
that
age
/
whan
they
knowe
what
is
true
and
holy
loue
/
than
make
them
nat
to
loue
you
ouer
moche
/
whan
they
knowe
nat
yet
what
loue
is
:
but
sette
more
by
a
spised
cake
/
a
hunnye
combe
/
or
a
pece
of
sugare
/
than
by
bothe
father
and
mother
.
No
mother
loued
her
childe
better
than
myne
dyd
me
:
neither
any
chylde
dyd
euer
lesse
perceyue
hym selfe
loued
of
his
mother
than
I.
She
neuer
lyghtely
laughed
vpon
me
:
she
neuer
cokered
me
:
and
yet
whan
I
had
ben
.iii.
or
.iiij.
dayes
out
of
her
house
/
that
she
wyst
nat
where
/
she
was
almost
sore
sicke
.
And
whan
I
was
comen
home
/
I
coulde
nat
perceyue
that
euer
she
longed
for
me
.
Therfore
was
ther
no
body
/
that
I
more
fled
/
or
was
more
lothe
to
come
nyghe
/
than
my
mother
/
whan
I
was
a
childe
.
But
after
I
came
to
yonge
mannes
estate
/
there
was
no
body
/
whom
I
delited
more
to
haue
in
syghte
.
Whose
memorye
nowe
I
haue
in
reuerence
/
&
as
afte
as
she
cometh
to
my
remembraunce
/
I
enbrace
her
with
in
my
mynde
and
thoughte
/
whan
I
can
nat
with
my
body
.
I
had
a
frende
at
Paris
/
a
very
well
lerned
man
:
Whiche
amonge
other
great
benefites
of
god
/
rekened
this
for
one
:
that
his
mother
was
deade
/
that
sherysshed
hym
so
wonderously
:
Whiche
(
sayd
he
)
if
she
had
lyued
/
I
had
neuer
come
to
Paris
to
lerne
:
But
had
syt
styll
at
home
all
my
lyfe
/
amonge
dicyng
/
drabbes
/
delycates
/
and
pleasures
/
as
I
begounne
.
Howe
coude
this
man
loue
his
mother
/
that
was
so
glad
of
her
dethe
?
But
a
wyse
mother
shall
nat
wysshe
for
pleasures
vnto
her
childe
/
but
vertue
?
Nor
for
ryches
/
but
for
counnyng
/
and
good
fame
.
And
rather
for
an
honest
dethe
/
than
for
an
vncomly
lyfe
.
The
women
of
Lacedemon
/
had
leauer
their
sonnes
shulde
dye
honestelye
for
the
defence
of
they
▪
countrey
/
than
fle
to
saue
theyr
lyues
.
And
we
rede
in
histories
/
that
many
of
them
haue
kylled
with
theyr
owne
handes
/
theyr
sonnes
/
that
were
cowardes
and
dastardes
/
pronouncyng
these
wordes
:
This
was
neuer
my
sonne
/
Nor
borne
in
Lacedemone
.
Sophia
whiche
had
.iij.
goodly
daughters
/
named
them
with
.iij.
names
of
vertue
/
hope
/
faith
/
and
charite
/
and
was
very
glad
to
se
them
all
dye
for
the
honour
of
Christe
/
&
buried
them
her
owne
selfe
/
nat
farre
from
Rome
/
in
the
tyme
of
Hadryan
th
emperour
.
Let
nat
the
mothers
be
so
diligent
in
teachynge
theyr
children
craftes
to
gette
good
by
/
as
to
make
them
vertuous
.
Neither
shall
bydde
them
take
example
of
suche
as
haue
gathered
moche
goodes
in
shorte
space
:
but
rather
of
suche
as
haue
comen
vnto
great
vertue
and
goodnes
.
The
people
of
Megara
is
dispreysed
/
and
nat
without
a
cause
/
for
teachyng
theyr
children
nygardshyppe
and
couetyse
:
and
in
stede
of
honest
children
/
made
them
sparynge
bonde
men
.
Wherfore
they
caused
suche
thynges
/
as
wese
chaunseth
nowe
adayes
/
that
with
byddyng
them
so
ofte
/
seke
for
good
/
get
good
/
increase
theyr
good
/
and
gether
good
by
all
meanes
/
they
caused
their
children
to
do
myschiefe
&
vngratious
dedes
.
The
whiche
faute
is
a
great
parte
in
the
fathers
and
mothers
/
whiche
be
counsaylours
/
causers
/
and
setters
vpon
/
and
as
good
reason
was
/
whan
the
children
coulde
fynde
none
other
wayes
to
come
by
ryches
/
they
robbed
their
fathers
and
mothers
.
And
if
they
sawe
that
all
was
so
well
and
closely
layde
vp
/
that
they
coulde
nat
come
by
it
/
than
begounne
they
to
hate
theyr
fathers
and
mothers
/
and
wysshe
for
theyr
dethes
/
and
seke
meanes
to
rydde
them
away
.
And
hit
is
playnly
knowen
/
that
many
haue
poysoned
theyr
fathers
&
mothers
/
bycause
they
thought
to
longe
/
to
tarry
tyll
they
dyed
for
age
.
Often
tymes
they
rebuke
theyr
fathers
and
mothers
of
theyr
owne
vices
/
as
though
they
had
lerned
them
by
theyr
example
or
neglygence
.
For
the
vnthrifty
yonge
man
/
whiche
had
an
vnthrifty
father
/
sayd
of
this
fassyon
:
I
wyll
impute
myne
vnthriftynes
vnto
my
father
.
For
I
was
nat
brought
vp
with
sadde
meanour
/
neither
vnder
the
lawe
of
a
well
ordered
house
/
whiche
moughte
haue
instructed
my
maners
better
/
&
plucked
me
from
those
vices
/
that
myne
age
was
inclyned
to
.
But
whan
that
fyrste
age
of
children
ought
to
be
holden
vnder
/
&
kepte
in
by
sad
orderyng
/
lest
it
fall
vnto
vice
/
through
ouer
mothe
libertie
/
from
whiche
it
will
be
harde
to
plucke
them
agayne
:
and
as
the
wyse
man
counsayleth
/
neuer
haue
the
rodde
of
the
boyes
backe
:
specially
the
daughters
shulde
be
handled
without
any
cherysshyng
.
For
cherysshyng
marreth
the
sonnes
/
but
hit
vtterly
distroyeth
the
daughters
.
And
men
be
made
worse
with
ouer
moche
libertie
/
but
the
women
be
made
vngratious
.
For
they
be
so
set
vpon
pleasures
and
fantasyes
/
that
excepte
they
be
well
brydled
and
kepte
vnder
/
they
rounne
on
heed
in
to
a
thousande
myscheffes
.
Nowe
howe
the
daughters
oughte
to
be
brought
vp
/
I
haue
shewed
in
the
boke
afore
.
Therfore
the
mother
shall
rede
hit
/
bothe
bycause
there
be
many
thynges
pertaynynge
vnto
maryed
women
/
and
bycause
hit
is
the
mothers
dutie
/
to
se
that
the
doughters
do
that
we
teache
there
.
And
whan
the
mothers
haue
prouided
as
well
as
they
can
by
wordes
/
that
no
foule
/
vncomely
/
or
vnclenly
thynge
/
or
ieoperdous
/
or
vngratious
abyde
in
the
childes
mynde
/
than
shall
they
prouide
moste
of
all
/
both
by
example
and
dedes
/
that
the
childe
se
nothynge
/
whiche
can
nat
he
counterfeted
&
folowed
without
shame
.
For
as
I
sayd
before
/
that
age
is
euen
almost
lyke
an
ape
/
and
doth
nothynge
of
it selfe
/
but
all
by
counterfetynge
of
other
.
And
though
the
fathers
and
mothers
by
their
auctorite
and
loue
/
and
also
commaundement
/
put
the
ill
examples
of
other
folkes
out
of
the
chyldrens
myndes
/
yet
they
can
nat
rebuke
that
they
do
them selfe
:
or
though
they
wold
rebuke
it
/
yet
wyll
nat
children
be
so
moche
moued
with
that
/
that
they
here
/
as
with
that
/
that
they
se
.
Wherfore
the
poet
Iuuenall
saythe
full
well
/
that
th
examples
of
fathers
&
mothers
/
may
do
more
/
than
a
great
deale
of
warnyng
and
teachyng
/
of
a
great
sorte
of
maisters
:
for
they
shal
do
them
more
hurte
by
th
example
of
one
ill
dede
/
than
they
haue
done
them
good
by
moche
holy
counsaylyng
.
And
therfore
the
afore
sayd
poet
counsayleth
wyfely
in
the
.xiiii.
Satyre
on
this
maner
.
Let
nothynge
/
that
is
fylthy
to
speake
or
se
/
Come
nere
those
dores
/
wherin
chyldren
be
.
Awaye
with
songes
of
baudes
/
wenches
lyghte
/
And
skoffyng
iauels
/
that
walken
all
nyght
.
Thou
shuldest
gyue
children
great
reuerence
/
If
thou
go
about
any
inconuenyence
.
Nor
set
at
lyght
a
childes
yeres
and
age
:
But
whan
thou
fallest
in
to
outrage
:
Yet
for
thy
lyttell
childe
whiche
is
in
syght
:
Refrayne
that
foule
acte
with
all
thy
myght
.
Celius
Plinius
dispreiseth
Numydia
Ouadratilla
/
bycause
she
kepte
and
sherisshed
players
and
testers
/
more
than
was
conuement
for
a
noble
woman
.
Nat
with
standynge
he
commendeth
the
elde
womans
wisedome
in
this
poynt
/
bicause
she
wolde
nat
suffre
her
Neuewe
Quadratus
/
to
loke
vpon
her
players
/
neither
with
in
her
house
/
nor
in
the
comon
playeng
place
.
And
whan
someuer
she
wold
here
them
/
or
was
about
to
take
her
pastyme
in
playenge
at
the
cheseis
/
she
vsed
to
commaunde
her
neuewe
to
go
his
waye
and
studye
his
boke
.
The
same
afore
sayde
Plinius
/
gyueth
great
thankes
by
a
letter
vnto
Hyspula
/
his
wyues
aunte
/
bycause
she
had
brought
vp
and
instructed
his
wyfe
with
good
lernynge
/
whiche
neuer
sawe
any
thynge
in
her
auntes
house
/
but
honest
and
vertuous
:
and
no
doubte
/
moche
more
diligence
ought
to
be
gyuen
about
the
doughters
/
that
nothynge
blotte
theyr
demucenes
/
thastite
/
or
sadnes
/
bycause
these
thynges
be
required
more
perfite
in
a
woman
than
a
man
.
And
the
females
in
all
kyndes
of
beastis
be
folowe
example
moste
wittily
/
and
euer
more
redely
and
more
peiferely
the
vices
/
whiche
thyng
the
male
doth
also
.
Wherfore
she
wyll
lightly
do
that
/
whiche
she
seeth
her
mother
do
/
or
any
other
woman
that
she
seeth
regarded
of
folkes
.
Neither
she
can
refrayne
her selfe
/
if
she
haue
their
example
for
auctorite
.
Wherfore
in
suche
countres
/
where
the
noble
and
gentyll
women
be
badde
/
there
be
but
fewe
of
the
lowe
degre
and
comunaltie
good
.
And
than
they
that
be
brought
vp
of
yll
women
/
be
nat
lyghtly
any
other
them selfe
.
Howe
be
it
the
daughter
resembleth
nat
so
moche
her
mother
/
as
her
the
hath
brought
&
norisshed
her
vp
.
Wherfore
many
bastardes
/
whiche
haue
be
brought
vp
with
their
graunmothers
on
the
fathers
syde
/
beynge
vertuous
women
/
haue
gone
out
of
theyr
mothers
kynde
/
and
felowed
the
lyfe
and
holines
of
their
granmothers
/
that
nourisshed
them
.
Cato
th
elder
/
banysshed
Gaius
Manlius
out
of
the
senate
house
/
bycause
he
kyssed
his
owne
wyfe
/
his
doughter
beynge
by
.
For
that
ignorant
age
vnderstandeth
nat
/
Wherfore
euery
thyng
is
done
/
but
it
wyll
represent
the
same
actis
/
lyke
as
a
glasse
representeth
the
fassions
of
bodies
/
set
afore
it
/
but
nat
in
the
same
condition
.
Whiche
thynge
the
most
wyse
and
holy
man
Eleazar
vnderstandyng
/
whan
he
was
commaunded
by
that
statute
of
kyng
Antiochus
/
to
eate
swynes
flesshe
/
and
refused
it
/
and
was
counsailed
by
pagannes
that
were
his
frendes
/
at
least
wyse
to
make
countenance
/
as
though
he
dyd
eate
hit
/
that
he
myght
vnder
that
coloure
escape
/
as
though
he
had
obeyed
the
kynges
wyll
/
he
made
answere
that
he
had
leauer
dye
/
than
do
any
thynge
that
myght
gyue
yll
example
to
yonge
folkes
/
&
spake
vnto
them
in
these
wordes
.
For
it
is
nat
conuenient
nor
becommyng
for
myne
age
/
to
vse
any
symulation
/
that
yonge
men
may
suspecte
Eleazer
/
whiche
nowe
is
paste
ixxx
.
yet
is
and
tenne
of
age
/
is
turned
vnto
the
lyfe
of
alyantes
and
infidels
:
and
so
they
by
the
meanes
of
my
symulation
/
and
for
a
litell
space
of
this
corruptible
lyfe
/
shall
be
disceyued
:
and
by
that
meanes
shall
I
get
a
shame
and
course
vnto
myn
olde
age
.
For
though
I
scape
the
punysshement
of
men
/
at
this
present
tyme
:
yet
shall
I
nat
scape
the
handes
of
almighty
god
/
neither
quicke
nor
deade
.
Wherfore
I
will
do
as
is
be
comyng
for
myne
age
/
dye
boldly
/
and
leaue
an
example
of
noble
stomacke
vnto
yonge
men
/
whan
I
shall
take
an
honest
dethe
with
a
redy
and
bolde
minde
/
for
the
most
holy
and
vertuous
lawes
.
As
sone
as
this
was
sayd
/
he
was
streight
caried
vnto
execution
/
and
they
that
ledde
hym
/
whiche
were
more
fauorable
to
hym
before
/
were
than
displeased
/
for
the
wordes
that
he
hadde
spoken
/
whiche
they
thought
that
he
had
sayd
of
p̄sumtion
/
but
whan
he
was
nygh
beaten
to
deathe
/
he
tried
out
&
said
:
Lorde
thou
that
haste
holye
knowlege
/
thou
knowest
playnly
/
that
whan
I
might
haue
bene
deliuered
from
deth
/
yet
I
suffre
harde
paynes
of
my
body
:
&
I
suffre
them
gladly
with
all
myn
harte
/
for
dreade
of
the.
And
so
he
departed
awaye
/
leauynge
a
memoriall
of
his
dethe
/
for
an
example
of
vertue
and
boldenes
/
nat
onely
vnto
yonge
men
/
but
vnto
all
his
nation
.
Therfore
the
sonnes
shulde
be
enformed
and
taught
with
examble
of
theyr
father
.
Neither
ther
ought
any
thyng
to
be
shewed
vnto
them
/
that
maye
be
tourned
lyghtely
vnto
vice
/
lest
they
tourne
it
more
lyghtely
/
both
by
the
reason
of
theyr
owne
ignorance
/
and
by
the
reason
of
mannes
nature
/
whiche
is
inclyned
vnto
the
wors
.
Our
lorde
punysshed
Hely
/
the
iudge
and
bisshop
of
Israell
/
nat
bycause
he
gaue
any
yll
example
vnto
his
sonnes
Ophin
and
Phinees
/
but
bycause
he
dyd
nat
punysshe
his
yll
and
vngratious
sonnes
.
Therfore
he
perysshed
with
a
fall
out
of
his
chayre
/
and
the
heritage
of
his
benifice
was
gyuen
awaye
vnto
another
kynred
.
Nowe
howe
moche
more
greuous
vengeaunce
wyll
he
take
vpon
suche
fathers
/
as
teache
theyr
children
either
by
counsayle
/
or
by
theyr
example
/
to
lyue
vngratiously
:
and
seynge
that
the
punysshement
of
the
sonnes
whiche
were
adulterars
/
redounded
vnto
the
father
/
bycause
he
dyd
nat
prohibet
them
/
as
moche
as
lay
in
hym
:
What
shall
he
do
to
suche
fathers
/
that
excite
and
moue
theyr
children
vnto
lechery
/
pleasures
/
&
vngratious
acces
/
either
with
wordes
/
orels
with
dedes
?
And
on
the
other
syde
/
of
the
woman
that
accustonies
her
children
vnto
vertue
/
the
maister
of
the
pagannes
saynt
Paule
/
speaketh
in
this
maner
?
The
woman
hath
gone
out
of
the
waye
by
transgressyon
/
howe
be
hit
she
shall
be
saued
by
bryngynge
for
the
of
children
/
if
she
continewe
in
faithe
/
charite
/
and
holynes
with
chastite
.
Of
twyse
maryed
women
/
and
of
stepmothers
.
The
.xij.
Chap.
SVche
as
marye
agayne
/
after
the
dethe
of
theyr
fyrste
husbandes
/
besyde
all
that
we
haue
write
here
before
/
muste
be
warned
this
thynge
/
to
take
hede
/
lest
they
displease
theyr
husbandes
/
whiche
they
haue
/
with
ouer
moche
rehersyng
of
theyr
fyrst
husbandes
.
The
condition
of
the
worlde
is
suche
/
that
euer
folkes
reken
thynges
past
better
than
thynges
that
be
present
:
the
cause
why
is
/
bicause
no
felicite
is
so
great
/
but
it
hath
moche
displeasure
and
bytternes
myngled
with
it
:
whiche
so
longe
as
it
is
present
/
greueth
vs
fore
:
but
whan
it
is
ones
gone
/
it
leaueth
no
great
felynge
of
it selfe
behynde
it
:
and
for
that
cause
we
seme
the
lesse
troubled
with
sorowes
paste
/
than
with
sorowes
present
.
Also
age
rounneth
on
a
pace
/
whiche
may
euery
day
wors
than
other
suffre
displeasure
/
&
is
more
feble
to
sustayne
casualties
chaunsynge
.
More
ouer
the
remembraunce
of
the
fourther
and
more
lustye
age
/
and
as
it
were
a
comparyson
of
hit
with
the
more
paynfull
age
/
causeth
great
werynes
of
the
present
state
/
and
longynge
for
that
whiche
is
past
.
But
Solomon
wolde
nat
haue
suche
thoughtes
to
come
in
to
the
mynde
of
a
wise
man
/
for
to
reken
the
yeres
past
better
than
the
yeres
present
.
Neither
a
wyse
woman
oughte
to
counte
or
reken
her
husbande
/
whiche
is
deade
/
better
than
hym
/
whiche
she
hath
on
lyue
.
For
they
be
ofte
disceyued
in
this
poynte
/
bycause
/
if
any
thyng
dislyke
them
in
theyr
husbande
/
whom
they
haue
/
than
call
they
to
remembraunce
only
suche
poyntes
as
pleased
them
in
theyr
fyrst
husbandes
.
And
that
thyng
they
do
the
more
spiteously
/
if
theyr
present
husbande
discontent
their
mynde
in
those
thynges
/
wherin
their
fyrst
husbandes
dyd
them
pleasure
/
than
without
all
consyderation
of
other
thynges
/
they
compare
theyr
husbandes
together
onely
in
that
:
and
there
vpon
ryseth
payne
/
whynynge
/
and
troublous
wordes
/
agayne
theyr
husbandes
.
And
whyles
they
bewayle
&
complayne
the
mys
of
theyr
deade
husbande
/
they
kepe
nother
.
As
for
stepmothers
they
haue
an
yll
name
/
as
malicious
towarde
theyr
husbandes
chyldren
:
of
the
whiche
thyng
there
be
many
examples
in
memorye
.
Therfore
women
muste
be
warned
ofte
to
rule
their
owne
braydes
and
fantasyes
of
mynde
:
for
there
of
cometh
the
fountayne
and
begynnyng
of
all
both
ill
and
good
.
And
if
thou
suffce
thy
braydes
to
rule
the
/
they
wyll
brynge
vpon
the
a
great
noumber
of
troubles
/
and
myseryres
/
which
afterwardes
thou
shalte
nat
lyghtely
shake
of
.
But
if
thou
rule
them
/
thanne
shalte
thou
lyue
holly
and
fortunatly
.
And
that
thynge
thou
shalte
optayne
/
if
thou
wylte
study
diligently
/
whyles
thy
mynde
is
at
rest
and
quietnes
/
howe
thou
mayste
behaue
thy selfe
/
whan
causes
of
motion
and
trouble
come
vpon
the.
Therfore
stepmothers
be
nat
rough
and
vnreasonable
/
sauynge
suche
/
whose
passions
and
braydes
of
mynde
playeth
the
tyrantes
ouer
them
:
and
they
do
nat
rule
theyr
braydes
/
but
folowe
&
serue
them
.
For
she
that
is
ledde
with
discretion
/
reason
/
and
consyderation
/
shall
reken
her selfe
&
her
husbande
all
one
.
And
therfore
she
shall
counte
both
his
children
&
hers
comen
to
them
both
.
For
if
that
frendship
make
all
thing
comen
amonge
frendes
/
in
so
moche
that
many
haue
loued
and
fauoredde
theyr
frendes
children
as
theyr
owne
/
howe
moche
more
abundantly
and
perfetly
ought
wedlocke
to
cause
the
same
/
whiche
is
the
hyghest
degre
/
nat
only
of
all
frendshippes
/
but
also
of
all
bloode
and
kynred
.
Moreouer
/
she
ought
to
haue
compassyon
of
theyr
tender
and
weake
age
/
in
remembraunce
of
her
owne
.
For
if
she
haue
children
/
she
shall
loue
others
to
remembrynge
that
the
chaunce
of
the
worlde
is
in
difference
/
and
that
her
chyldren
shal
fynde
suche
fauoure
of
other
folkes
/
whether
she
dye
or
lyue
/
as
she
hath
shewed
to
other
folkes
children
.
And
in
dede
a
good
woman
wyll
be
vnto
her
husbandes
chyldren
that
/
whiche
she
maye
here
them
cal
her
so
often
/
that
is
mother
.
For
what
woman
is
so
farre
out
of
all
humanyte
and
gentilnes
/
that
wyll
nat
be
moued
and
mytygated
with
this
worde
/
mother
/
of
whom
so
euer
hit
is
sayde
.
And
specially
of
chyldren
/
whiche
can
nat
flatter
/
but
speke
so
euen
with
theyr
stomacke
/
lyke
as
they
wolde
theyr
owne
mother
/
of
whom
they
were
borne
?
Howe
swete
is
the
name
of
frendship
?
Howe
many
displeasures
and
hateredes
doth
it
put
awaye
:
Thame
/
howe
moche
more
effectuall
oughte
the
name
of
mother
to
be
/
whiche
is
full
of
incredible
charite
?
Thou
most
irefull
woman
/
dost
thou
nat
mollyfye
/
whan
thou
herest
thy selfe
named
mother
?
Thou
arte
more
ragious
than
any
wylde
beaste
/
if
that
name
wyllnat
sturre
the.
For
there
is
no
beaste
so
ragious
and
cruelle
/
but
if
another
yonge
of
hit
owne
kynde
faune
vpon
hit
/
hit
wyll
be
by
and
by
mylde
vnto
hit
.
And
thy
husbandes
children
can
nat
make
the
gentyll
and
mylde
with
swete
wordes
.
Thou
arte
called
mother
/
and
shewest
thy selfe
an
enemye
.
Thou
many
tymes
gatherest
hate
without
cause
/
and
vseste
vpon
that
weake
and
immcent
age
.
And
whan
it
were
conuenyent
/
that
all
Christen
men
shulde
be
as
bretherne
to
the
in
beniuolence
and
charite
/
thou
hatest
those
/
that
be
conioyned
vnto
the
in
house
and
blode
/
and
that
be
bretherne
vnto
thy
chyldren
.
Hit
is
maruayle
/
that
the
soule
of
their
mother
doth
nat
pursue
the
/
vexe
and
trouble
the.
Do
you
vnderstande
/
you
stepmothers
that
be
suche
/
that
your
vnruely
ire
and
hate
commeth
but
of
the
dreames
of
your
owne
folly
.
For
why
do
nat
stepfathers
hate
theyr
wyues
children
in
lyke
maner
?
For
there
is
no
stepfather
/
but
heloueth
his
wyues
saie
as
wel
as
his
owne
.
I
haue
redde
of
many
stepfathers
/
that
hath
gyuen
the
inheritance
of
realmes
vnto
their
wyues
sonnes
/
euen
as
they
had
bene
their
owne
/
as
Augustus
sefte
th
empyre
of
Rome
vnto
Tyberius
/
and
Claudius
vnto
Nero
▪
And
yet
had
Augustus
childrens
children
&
childre
of
them
agaye
:
and
Claudins
had
a
sonne
.
Whiche
thynge
they
dyd
nat
for
lacke
of
knowlege
/
that
they
were
nat
theyr
owne
sonnes
/
but
bycause
they
perceyued
in
reason
and
consideration
/
that
there
was
no
cause
of
hate
betwene
stepfathers
and
steppesonnes
/
excepte
theyr
owne
condition
dyd
cause
it
.
For
what
offence
hathe
stepsonnes
made
vnto
theyr
stepfathers
/
excepte
they
haue
offended
them
bycause
they
were
nat
theyr
owne
sonnes
.
As
for
that
thynge
lay
in
goddes
handes
/
and
nat
in
mannes
power
.
Yea
but
some
wolde
say
/
the
stepfathers
do
nat
play
and
trifle
with
theyr
stepsonnes
/
as
theyr
mothers
wolde
.
To
make
answere
there
vnto
/
by
that
argument
theyr
naturall
fathers
do
nat
loue
them
.
But
wherto
shulde
I
say
any
thyng
of
the
stepfathers
loue
/
whan
there
be
some
mothers
so
mad
/
that
they
wene
theyr
husbandes
loue
nat
theyr
owne
naturall
children
/
bycause
they
do
nat
trifle
and
fole
with
them
all
the
daye
and
all
the
nyghte
styll
/
as
them selfe
doth
.
Man
can
nat
dote
as
the
woman
can
.
For
that
same
stronge
stomake
of
man
can
holde
and
couer
loue
well
inough
/
and
ruleth
it
/
and
dothe
nat
obey
hit
.
But
you
stepmothers
/
why
do
nat
you
euer
kysse
/
combe
/
and
pyke
your
stepchildren
/
as
you
do
your
owne
:
ther
is
so
great
darkenes
of
mysty
fantasies
in
your
myndes
/
that
what
so
euer
you
loue
/
you
thynke
euery
body
shulde
loue
that
same
/
&
that
no
man
loueth
that
inough
:
and
what
so
euer
you
hate
/
you
thinke
is
worthy
to
be
hated
of
euery
man
/
and
that
euery
body
loueth
that
to
moche
.
And
some
there
be
/
whiche
whan
they
hate
theyr
stepsonnes
deadly
/
yet
they
swere
they
loue
them
:
whiche
be
madde
/
and
if
they
beleue
/
that
any
man
wyll
beleue
them
:
And
yet
they
be
more
madde
/
if
they
wene
to
disceyue
god
.
Doest
thou
loke
after
/
that
Christe
shulde
here
the
/
whan
thou
callest
hym
father
/
whan
thou
wrythyest
awaye
from
the
steppe
chyldren
/
callynge
the
mother
?
Saynt
Johan
th
appostle
dothe
nat
beleue
that
any
suche
doth
loue
the
inuisible
god
/
that
hateth
his
brother
/
whom
he
loketh
vpon
.
Howe
she
shall
behaue
her selfe
with
her
kynsfolkes
and
alyaunce
.
The
.xiii.
Chap.
THe
great
lerned
man
Nigidius
Figulus
sayth
/
the
deryuation
and
signification
of
syster
is
as
though
I
wolde
saye
/
seperate
and
goynge
asyde
/
bycause
she
is
seperate
&
goeth
in
to
another
house
and
kynred
.
Whiche
thyng
seyng
it
is
so
/
that
woman
that
is
maried
shall
begynne
to
be
more
seruyseable
vnto
her
alyaunce
/
than
to
her
kyns
folkes
/
and
so
hit
is
conuenient
for
many
causes
.
Forst
/
bicause
she
is
as
it
were
skyfted
and
planted
in
to
that
kyn
/
vnto
whiche
she
shall
beare
children
/
and
the
whiche
she
shall
multtylye
with
her
temynge
.
Secondly
/
bycause
she
hath
the
benyuolence
and
loue
of
her
owne
kynsfolkes
alredy
.
Therfore
she
must
seke
for
the
loue
of
her
alyaunce
after
wardes
.
Thyrdlye
/
that
her
chyldren
maye
haue
the
more
loue
of
their
fathers
kynted
/
whan
they
shall
be
holpen
nat
only
with
the
beniuolence
of
theyr
father
/
but
also
of
theyr
mother
.
And
in
shorte
conclusion
/
hit
shall
be
cause
of
many
pleasures
/
if
thou
be
loued
of
thyne
alyaunce
/
&
many
displeasures
if
thou
be
hated
.
And
this
was
the
thynge
that
those
men
loked
after
/
whiche
skyfted
manage
out
of
kynred
in
to
other
folkes
/
that
loue
and
frendshyp
amonge
peaple
myght
spreade
the
broder
.
Therfore
it
is
conuenient
/
diligently
to
get
the
loue
of
thyne
alyaunce
/
or
if
thou
haue
it
all
redy
/
to
kepe
&
holde
it
.
Hit
is
saide
/
that
mothers
in
lawes
beare
a
stepmothers
hate
vnto
theyr
doughters
in
lawes
.
And
agayne
/
doughters
in
lawes
beare
no
great
loue
and
charite
towarde
their
mothers
in
lawe
.
Therfore
Terence
after
the
comon
custome
and
opinyon
of
people
/
sayth
:
All
mother
in
lawes
hate
their
doughter
in
lawes
.
And
these
was
a
mery
woman
/
whiche
whan
she
sawe
her
mother
in
lawes
image
made
in
sugare
/
she
sayd
/
hit
was
bytter
.
Plutarche
/
and
saynt
Hieronyme
takynge
of
his
auctorite
/
where
he
writeth
agaynst
Iouinian
/
telleth
/
that
it
was
an
olde
custome
in
Lepers
/
a
cite
of
Affcyke
/
that
a
newe
maryed
wyfe
/
on
the
nexte
daye
after
her
maryage
/
shulde
come
vnto
her
mother
in
lawe
/
and
pray
her
to
lende
her
a
porte
:
and
she
shulde
say
she
had
none
:
to
thenrēt
that
the
yonge
wyfe
myght
knowe
/
by
and
by
after
her
maryage
/
the
stepmotherly
hate
of
her
mother
in
lawe
/
and
be
lesse
greued
afterwardes
/
if
any
thyng
bechanced
that
she
wolde
nat
.
But
whan
I
consyder
the
cause
of
this
enemyte
/
me
thynke
both
theyr
enuies
very
folysshe
.
For
the
man
standeth
as
hit
were
in
the
myddes
betwene
his
mother
and
his
wyfe
:
and
so
either
of
them
hateth
other
/
as
an
expulser
of
her selfe
.
The
mother
is
discontent
/
that
all
her
sonnes
loue
shulde
be
tourned
vnto
her
doughter
in
lawe
:
and
the
wyfe
can
nat
suffce
any
to
beloued
/
but
her selfe
.
And
there
of
ryfeth
hate
/
enuye
/
and
braulyng
/
as
it
were
be
twene
two
dogges
/
if
a
man
stryke
and
sherysshe
the
one
the
other
beynge
bye
.
Pythagoras
scholers
in
olde
tyme
/
and
those
that
were
of
his
secte
/
dyd
nat
reken
frendship
mynysshed
/
the
mo
that
come
vnto
it
:
but
to
be
the
more
encreased
and
strengthed
:
so
the
mother
ought
nat
to
thynke
her selfe
a
mother
euer
the
lesse
/
if
her
sonne
marye
a
wyfe
:
nor
the
wyfe
ought
to
counte
her selfe
a
wyfe
the
lesse
/
if
she
haue
a
mother
in
lawe
:
but
rather
either
of
them
ought
to
reconsile
the
man
vnto
the
other
/
if
any
discorde
chaunce
betwene
them
.
Thou
folishe
mother
in
lawe
/
woldest
thou
nat
haue
thy
sonne
to
loue
his
wyfe
/
whiche
is
a
companyon
&
frende
inseparable
?
Coudeste
thou
haue
suffered
nat
to
haue
bene
loued
of
thyne
owne
husbande
?
What
greatter
mysery
canst
thou
wisshe
vnto
thy
sonne
/
than
for
to
dwell
with
his
wyfe
with
displeasure
?
And
thou
folysshe
doughter
in
lawe
/
woldeste
nat
thou
haue
thy
husbande
to
loue
his
mother
?
doest
nat
thou
loue
thy
mother
?
Thou
shalt
be
loued
of
thy
husbande
:
as
his
felowe
and
dere
mate
:
and
thy
husbande
shal
loue
his
mother
/
as
vnto
whom
he
is
dounde
/
for
his
lyfe
his
norisshyng
/
and
his
bryngyng
vp
:
and
therfore
he
oweth
great
loue
&
kyndnes
.
The
daughter
in
lawe
/
knowynge
that
her
husbande
and
she
is
all
one
/
shall
reken
her
husbandes
mother
her
owne
/
and
shall
loue
her
and
reuerence
her
no
lesse
than
her
naturall
mother
/
but
be
more
seruiseable
vnto
her
/
that
she
maye
bynde
her
the
more
to
loue
her
.
She
shall
nat
be
displeased
/
if
her
husbande
loue
his
mother
/
but
rather
and
she
be
a
good
and
a
vertuous
woman
/
if
she
se
hym
nat
behaue
hym selfe
vnto
his
mother
accordynge
lyke
/
she
shall
exhorte
hym
and
desyre
hym
to
behaue
hym selfe
as
a
son
ought
vnto
his
mother
.
There
is
no
mother
in
lawe
so
out
of
reason
/
but
she
wyll
be
the
better
content
/
if
she
knowe
her
doughter
in
lawe
chaste
/
&
louyng
to
her
husbande
.
Agrippina
/
nece
vnto
Augustus
th
emperour
by
his
doughter
Iulia
/
whiche
was
maried
vnto
Germanicus
/
neuew
vnto
Liuia
th
empresse
/
by
her
sonne
Drusus
/
she
was
hated
of
Liuia
/
both
as
a
doughter
in
lawe
/
and
as
a
stepdoughter
/
&
was
of
her
owne
nature
bothe
sharpe
&
shrewed
inough
:
but
she
was
so
chaste
of
body
/
and
so
louyng
vnto
her
husbande
/
that
with
those
two
vertues
she
altered
the
fyerce
mynde
of
her
mother
in
lawe
Liuia
/
and
tourned
hit
to
good
.
The
doughters
in
lawe
ought
to
nourisshe
and
sustayne
theyr
mothers
in
lawe
in
theyr
necessite
/
none
other
wyse
/
thanne
if
they
were
theyr
owne
mothers
.
Ruth
/
a
Moabite
borne
/
lefte
her
countre
and
all
her
kynne
/
for
her
mother
in
lawe
/
bycause
she
wolde
nat
leaue
the
olde
myserable
woman
in
sorowe
and
heuynes
.
Therfore
she
bothe
comforted
her
with
wordes
/
&
nourisshed
and
founde
her
with
her
laboure
/
and
in
all
conditions
fulfylled
the
roume
of
a
doughter
:
neither
that
same
great
charite
of
Ruth
lacked
rewarde
:
For
by
the
counsayle
and
helpe
of
her
mother
in
lawe
she
gate
Booz
vnto
her
husbande
/
a
great
ryche
man
/
and
bare
Isai
the
prophet
/
and
was
graundemother
to
kynge
Dauid
/
of
whose
stocke
our
lorde
Christe
was
borne
.
Howe
she
shall
lyue
with
her
sonne
or
her
doughter
maryed
/
and
howe
with
her
sonnne
in
lawe
and
doughter
in
lawe
.
The
.xiiij.
Chap.
AS
it
is
conuenient
for
the
wyfe
to
apply
her selfe
vnto
her
husbandes
discretion
and
wyll
in
all
other
thynges
:
so
whan
any
of
her
children
shall
be
maryed
/
&
that
both
Aristotle
in
the
seconde
boke
of
house
kepyng
/
teacheth
/
and
reason
byddeth
/
that
the
holle
auctorite
ouer
the
children
shulde
be
gyuen
to
the
fathers
.
So
by
the
lawes
of
Rome
/
chyldren
were
nat
vnder
the
mothers
rule
/
but
the
fathers
:
and
that
so
longe
as
he
lyued
/
though
they
were
maried
/
and
of
great
age
/
excepte
they
were
at
theyr
owne
lybertie
.
Nowe
howe
great
power
ought
fathers
to
haue
ouer
theyr
owne
children
/
whan
god
wolde
the
Ioseph
shulde
haue
some
auctorite
ouer
Christe
?
Changell
of
our
lorde
/
what
tyme
he
shewed
vnto
Iosephe
in
his
dreame
/
that
that
/
whiche
was
in
the
wombe
of
Mary
/
was
nat
conceyued
by
mannes
generation
/
but
by
the
power
and
worke
of
the
holy
goost
:
She
shall
sayd
he
/
beare
a
sonne
/
&
thou
shalte
call
his
name
Iesus
.
He
sayd
nat
/
she
shall
beare
the
a
sonne
/
as
thuse
is
to
say
to
the
owne
fathers
.
For
women
beare
children
vnto
theyr
husbandes
:
and
yet
he
sayd
/
thou
shalt
call
hym
.
Wherby
he
signyfied
the
power
and
auctorite
of
hym
/
whiche
was
his
father
apparent
/
whan
he
hadde
said
vnto
the
virgin
/
His
name
shal
be
called
Iesus
.
A
wyse
woman
shall
nat
pursue
her
doughter
in
lawe
/
nor
wene
that
she
wynneth
loue
with
hatyng
her
/
neyther
of
her
nor
of
her
sonne
.
If
she
loue
her
/
&
gyue
her
good
counsayle
/
and
teache
her
:
And
if
she
do
afore
her
suche
thynges
/
as
maye
be
example
vnto
her
doughter
in
lawe
/
both
of
chastite
and
so
bernes
:
And
if
she
make
no
discorde
betwene
the
maried
couples
/
but
if
any
chaunce
betwene
them
by
reason
of
other
/
auoyde
it
/
and
reconsyle
them
agayne
with
all
her
myght
:
Fynally
/
if
she
beare
a
motherly
affection
towarde
her
doughter
in
lawe
/
she
shall
lyghtely
brynge
to
passe
/
that
bothe
her
sonne
shall
be
more
bounde
vnto
her
/
and
shall
optayne
great
loue
and
reuerence
of
her
doughter
in
lawe
.
For
howe
moche
more
shall
he
loue
her
/
of
whom
he
hath
ben
borne
/
&
by
whom
he
hath
his
wyfe
/
both
more
chaste
and
more
sober
/
and
better
agreynge
with
hym
/
wherby
he
shall
be
bounde
vnto
her
nat
only
for
that
benyfite
/
that
she
is
his
mother
/
but
also
bicause
she
hath
be
the
instructrice
of
his
wyfe
/
and
causer
of
a
great
parte
of
his
felicite
?
And
the
doughter
in
lawe
on
her
partie
shall
beare
none
other
minde
vnto
her
mother
in
lawe
/
than
if
she
were
her
owne
mother
/
by
whom
she
hath
●othe
gotten
more
knowlege
/
and
is
made
better
/
&
hath
her
husbande
more
pleasant
&
louyng
vnto
her
.
And
in
a
sharpe
&
a
rygorous
mother
in
lawe
all
thyng
chaunseth
contrary
.
As
for
that
daught̄
that
is
maryed
/
the
mother
shall
nat
desyre
to
haue
so
moche
her
owne
/
as
whan
she
was
a
mayde
/
but
remember
/
that
than
she
is
skyfted
in
to
another
house
&
kynred
/
to
encrease
that
stocke
:
but
she
may
counsayle
her
that
that
is
good
/
or
put
her
in
remembrance
/
whan
she
is
maryed
/
of
suche
counsayles
as
she
gaue
her
/
whan
she
was
vnmaried
:
but
she
shal
nat
mel
with
her
in
suche
poyntes
/
as
she
thynketh
will
displease
her
sonne
in
lawe
.
She
shall
nat
leade
her
to
churches
/
nor
brynge
her
home
/
nor
speke
to
her
/
if
she
thynke
it
be
agayne
her
sonne
in
lawes
wyll
.
Neither
let
any
folysshe
woman
say
to
me
on
this
maner
:
what
/
may
I
nat
speke
to
myn
owne
daughter
?
She
is
thy
daughter
in
dede
/
but
nowe
she
is
nat
thy
woman
.
For
what
so
euer
ryght
thou
haddest
to
her
/
thou
hast
gyuen
it
ouer
to
thy
sonne
in
lawe
.
Therfore
and
thou
loue
thy
daughter
/
and
woldest
se
her
happy
/
that
is
to
say
lyue
in
concorde
with
her
husbande
/
exhorte
her
alwaye
/
and
gyue
her
counsaile
to
obey
her
husbande
in
euery
poynt
/
nor
lette
her
ones
speake
with
the
without
he
wyll
gyue
her
leaue
.
For
who
so
euer
wyll
haue
more
libertie
with
a
mans
wyfe
/
than
the
husbande
wyll
suffre
is
an
adulterer
.
And
who
so
euer
toucheth
any
thyng
of
an
other
mans
agaynst
the
owners
wyll
/
is
a
thefe
.
She
shall
loue
her
son
in
law
none
other
wise
than
her
owne
son
:
but
yet
she
shall
reuerence
him
more
than
her
owne
son
.
For
a
woman
ought
nat
to
thynke
/
that
she
may
be
as
homely
ouer
her
son
in
lawe
/
as
her
owne
sonne
:
but
she
shall
desyre
his
welfare
as
moche
as
her
owne
son
/
and
gyue
hym
as
good
counsayle
&
exhortation
:
but
yet
in
suche
maner
/
that
she
may
seme
rather
to
exhorte
and
require
hym
/
than
byd
and
commaunde
hym
.
Of
a
wyfe
well
worne
in
age
.
The
.xv.
Chaptre
.
A
wyfe
well
shotte
in
age
/
shall
do
as
philosophers
saye
the
byrde
of
Egypte
doth
/
whiche
whan
hit
is
olde
/
purgeth
all
the
fylthy
humours
of
hit
body
with
spices
of
Araby
/
&
sendeth
forthe
of
hit
mouthe
a
wonderous
swete
breth
:
so
a
woman
/
whan
she
is
past
the
pleasure
of
the
body
/
and
hath
done
with
bearyng
&
bryngyng
vp
of
children
/
than
shall
she
sauour
&
brethe
all
heuenly
/
she
shall
neither
say
nor
do
any
thyng
/
that
is
nat
full
of
holynes
/
and
that
may
be
example
for
yonger
folkes
to
take
hede
of
.
Than
as
Gorgy
as
the
Rethorycian
saythe
/
her
name
shall
begynne
to
spryng
and
be
knowen
/
whan
her
person
is
vnknowen
:
than
her
lyfe
/
holyly
passed
before
/
shall
begynne
to
appere
:
than
in
dede
a
vertuous
woman
shall
rule
her
husbande
by
obeysaunce
/
&
shall
brynge
to
passe
/
that
her
husbande
shal
haue
her
in
great
auctorite
/
whiche
afore
tymes
hath
lyued
euer
vnder
her
husbandes
rule
.
Archyppa
/
wyfe
vnto
Themistocles
/
by
diligent
obedience
vnto
her
husbande
/
optayned
of
hym
suche
loue
/
that
he
agayne
/
whan
he
was
the
most
wyse
and
most
noble
man
/
yet
folowed
he
his
wyues
mynde
/
almost
in
euery
thyng
:
and
there
of
came
this
fasfiō
of
argument
/
whiche
in
bordes
was
comen
amonge
the
grekes
:
what
someuer
this
childe
wyll
/
they
ment
Theophantus
Themystocles
sonne
/
whom
the
mother
loued
tenderly
/
than
argued
they
thus
:
What
someuer
this
childe
wyll
/
the
mother
wyll
:
What
so
euer
the
mother
wyll
/
Themistocles
wyll
:
and
what
so
euer
Themistocles
wyll
/
all
the
cite
of
Athens
wyll
:
and
what
so
euer
the
cite
of
Athens
wyll
all
grece
wyll
.
Our
lorde
commaunded
Abraham
/
to
take
hede
vnto
Saras
wordes
/
bycause
she
was
aged
/
and
past
the
lust
of
the
body
.
Wherfore
she
wold
nat
counsaile
hym
any
childishe
thyng
/
or
that
he
nede
to
be
ashamed
of
/
by
the
reason
of
her
wanton
body
.
Therfore
whan
a
wyfe
cometh
vnto
this
estate
/
and
all
her
children
maryed
/
and
her selfe
tydde
out
of
wordly
busynes
/
than
let
her
loke
to
the
grounde
with
her
body
/
yeldyng
it
vnto
the
grounde
/
but
with
her
mynde
beholde
the
heuen
/
whither
her
mynde
shulde
flytte
/
and
lyfte
vp
all
her
sensis
/
her
thought
/
and
all
her
mynde
vnto
god
/
and
prepare
and
applye
her selfe
holly
to
her
iourney
/
nor
thynke
nothynge
/
but
that
per
tayneth
vnto
her
iourney
/
whiche
drawethe
towarde
.
But
lette
her
be
wyse
leste
in
steade
of
holynes
/
she
falle
in
superstion
/
by
the
reason
of
ignorance
.
Let
her
be
moche
in
holy
workes
:
howe
be
it
/
yet
trust
more
vpon
the
mercy
and
the
goodnes
of
god
/
nor
trust
nat
on
her selfe
/
as
though
by
the
reason
of
her
workes
/
she
myght
come
thether
/
as
she
intendeth
/
rather
than
by
the
benyfite
&
gyfte
of
god
.
And
whyles
her
harte
is
lustyer
than
her
body
/
leaue
some
of
her
bodily
labour
/
and
labour
more
with
her
mynde
.
Let
her
praye
more
&
more
intentyuely
:
let
her
thynke
often
of
god
/
and
more
feruently
/
fastles
/
and
wery
her selfe
lesse
with
walkyng
about
vnto
churches
.
Hit
is
no
nede
to
mynisshe
her
aged
body
/
and
forsake
her
norysshyng
.
Let
her
do
good
vnto
other
/
by
gyuyng
them
good
counsayle
.
Let
her
do
them
good
also
with
example
of
her
lyfe
/
of
the
whiche
commodite
a
great
parte
shall
retourne
vnto
her selfe
.
Here
endeth
the
seconde
boke
.
The
thyrde
boke
of
the
instruction
of
a
Christen
woman
.
Of
the
mournynge
of
wydowes
.
The
fyrste
Chaptre
.
A
Good
Woman
whan
her
husband
is
deed
/
ought
to
knowe
/
that
she
hath
the
greatteste
losse
&
dammage
/
that
can
bechaunce
her
in
the
worlde
:
and
that
ther
is
taken
from
her
the
hart
of
mutual
and
tender
loue
towarde
her
:
and
that
she
hath
loste
nat
only
the
one
halfe
of
her
owne
lyfe
(
as
lerned
men
were
wonte
to
saye
/
whan
they
had
loste
them
/
whom
they
loued
derely
)
but
her selfe
also
to
be
taken
from
herselfe
all
to
gether
/
&
perisshed
.
Of
this
cause
maye
come
honest
wepynge
/
sorowe
/
and
mournynge
/
with
good
occasion
/
and
waylynge
nat
to
blame
.
Hit
is
the
greattest
token
that
can
be
of
an
harde
harte
and
an
vnchast
mynde
/
a
woman
nat
to
wepe
for
the
dethe
of
her
husbande
.
Howe
be
it
there
be
.ij.
kyndes
of
women
/
whiche
in
mournyng
for
their
husbandes
/
in
contrarye
wayes
do
bothe
a
mys
:
That
is
bothe
they
that
mourne
to
moche
/
&
those
that
mourne
to
lyttel
.
I
haue
sene
some
women
no
more
moued
with
the
dethe
of
theyr
husbandes
/
than
it
hadde
bene
but
one
of
lyght
aqueyntance
/
that
hadde
dyed
:
whiche
was
an
euident
sygne
of
but
colde
loue
vnto
theyr
husbandes
.
Whiche
thyng
is
so
foule
/
that
none
can
be
more
abhomynable
/
nor
more
cursed
.
And
if
a
manne
aske
them
/
why
they
do
so
/
or
rebuke
them
/
they
answere
agayne
/
the
nature
of
the
countrey
so
requireth
.
And
the
same
excusis
laye
they
for
them
/
that
vse
to
put
the
cause
of
theyr
vices
in
some
planet
/
or
qualitees
of
the
ayer
or
erthe
/
where
they
dwell
.
But
the
nature
of
the
countrey
is
cause
of
no
vicis
.
For
than
the
countrey
ought
to
be
punysshed
/
and
nat
the
offensours
.
We
take
no
vice
of
the
heuen
/
or
ayer
/
but
of
our
owne
maners
.
For
vnder
euery
skye
is
both
good
lyuynge
and
yll
.
Nor
there
is
no
countrey
so
wretched
in
the
worlde
/
that
it
ne
hath
some
good
people
there
in
:
nor
none
so
good
/
but
hit
hath
some
naught
.
I
haue
sayd
here
afore
/
that
I
haue
sene
some
/
nothyng
moued
with
the
deth
of
their
husbandes
.
Lyke
wyse
/
I
haue
sene
some
/
that
wold
with
a
ryght
good
wyll
haue
quitte
their
husbandes
lyfes
with
theyr
owne
.
Wherfore
ther
is
no
reson
/
why
they
shulde
lay
theyr
fautes
in
the
condicion
of
the
Region
.
For
in
the
countrey
/
that
is
called
Getica
/
the
ayer
is
colde
/
and
yet
say
the
Pomponius
Mela
/
that
the
very
women
lacke
no
stomake
to
dye
on
the
bodyes
of
theyr
husbandes
/
and
haue
a
speciall
desyre
to
be
buryed
with
them
.
And
bycause
chat
the
custome
is
there
to
mary
many
women
vnto
one
man
/
there
is
great
stryuyng
amonge
them
/
whiche
shall
haue
the
prayse
there
in
/
of
them
that
shall
gyue
the
iudgement
.
The
victory
is
gyuen
to
the
most
vertuous
:
and
hit
is
a
great
pleasure
to
them
that
may
optayne
hit
.
Lyke
wyse
great
lerned
men
wryte
/
that
women
vse
to
do
in
Ynde
.
Also
in
olde
tyme
the
women
of
Almayne
/
from
whens
the
Flandryns
toke
theyr
originall
&
fyrste
begynnyng
/
maried
neuer
but
of
maydes
:
and
so
made
an
ende
of
all
hope
and
desyre
of
mariage
at
ones
.
For
they
toke
one
husbande
as
one
body
and
soule
/
and
neuer
desyred
/
nor
thought
of
maryage
after
hym
:
as
though
they
loued
the
matrimony
it selfe
/
and
nat
the
husbandes
.
Wherby
nowe
thou
mayst
se
/
that
vertues
and
maners
be
chaunged
with
abundance
/
ryches
/
and
pleasures
:
and
the
euyll
fyre
of
ryches
quencheth
the
good
fyre
of
charite
.
All
the
lawe
of
Christe
soundeth
noue
other
thyng
/
but
charite
/
loue
/
and
heate
.
For
our
lorde
sayth
:
I
am
comen
to
cast
fyre
in
to
the
erthe
/
&
go
about
nothyng
so
moche
as
to
make
it
to
bourne
.
But
whanne
we
couple
the
ryche
deuyll
to
poure
Christe
/
and
vnto
sobre
vertue
/
reuell
and
dronkenes
/
vnto
chast
sadnes
desolute
and
wanton
pleasures
/
pagante
and
hethennes
vnto
Christianite
/
and
the
deuyll
to
god
:
than
god
disdaynyng
suche
felowship
taketh
his
gyftes
from
vs
/
and
leaueth
vs
the
gyftes
of
the
deuyll
.
Nat
withstandyng
/
it
may
so
chaunce
/
that
there
be
in
womens
myndes
suche
constauncy
and
stedfastnes
/
that
they
maye
comforte
them selfe
:
and
though
they
be
ouercome
&
opressed
/
may
by
wysedome
yet
recouer
agayne
.
That
wolde
I
greatly
preyse
in
a
man
/
but
in
suche
a
frayle
kynde
/
hit
is
no
good
token
to
haue
so
passynge
great
wysedome
.
I
haue
harde
of
great
wyse
men
/
that
haue
taken
very
heuyly
the
dethe
of
but
lyght
frendes
/
and
wepte
for
them
habundantly
.
Solon
/
whiche
made
the
lawes
of
the
people
of
Athens
/
one
of
the
.vij.
wyse
men
/
commaunded
his
owne
buryall
to
be
kepte
with
wepyng
and
waylynge
/
that
his
frendes
myght
shewe
/
howe
moche
they
loued
hym
.
Also
after
that
Lucrecia
was
slayne
in
Rome
/
whan
Iunius
Brutus
/
whiche
was
reuengeor
of
her
dethe
and
rape
/
done
by
the
kynges
sonne
/
had
dryuen
the
kynges
out
of
Rome
/
and
warre
was
made
agaynst
the
kynge
:
In
the
fyrst
settynge
together
/
this
Brutus
was
kylde
/
and
the
wyues
of
the
cite
mourned
a
twelue
moneth
the
deth
of
hym
/
that
had
be
the
defender
of
their
chastite
.
And
yet
mourned
they
/
but
an
other
womans
husbande
/
and
bicause
he
defended
an
other
womans
chastite
.
Tha
howe
moche
more
oughtest
thou
to
mourne
the
deth
of
hym
/
that
is
the
defender
of
thyne
owne
chastite
/
sauer
and
keper
of
thy
body
/
father
and
tutour
of
thy
children
/
welthe
of
thy
house
/
householde
/
and
thy
goodes
/
yea
and
more
to
/
thy
gouernour
&
lorde
?
And
thou
woldest
wepe
in
dede
/
if
thou
shuldest
nat
departe
rycher
from
hym
/
than
thou
camest
to
hym
.
But
nowe
the
ioye
of
money
/
taketh
away
all
the
grefe
of
thy
sorowe
.
Thou
woldest
wepe
for
his
dethe
/
if
thou
haddest
loued
hym
/
whan
he
was
on
lyue
.
But
nowe
thou
art
nat
sorye
for
his
departynge
/
whom
thou
settest
nothyng
by
/
whan
thou
haddest
hym
.
Also
many
be
glad
/
that
theyr
husbandes
begone
/
as
who
were
ryd
out
of
yocke
and
bondage
:
and
they
reioyse
that
they
be
out
of
domynion
and
bonde
/
and
haue
recoueredde
theyr
lybertie
:
but
they
be
of
a
folysshe
opinion
.
For
the
shyppe
is
nat
at
liberte
/
that
lacketh
a
gouernour
/
but
rather
destitute
:
neither
a
chylde
that
lacketh
his
tutoure
/
but
rather
wandrynge
without
order
and
reason
.
Nor
a
woman
/
whan
her
husbande
is
gone
:
For
than
she
is
in
dede
(
as
she
is
called
)
a
wydowe
/
that
is
to
say
/
desarte
and
desolate
.
Than
is
she
in
dede
tost
at
aluētures
/
as
a
shyp
/
lackynke
a
maister
:
and
is
caried
without
discression
and
cōsyderation
/
as
a
childe
whan
his
ouer
seer
is
out
of
the
waye
.
Here
parauenture
some
wolde
say
/
He
was
suche
an
husbande
/
that
better
were
to
be
without
hym
/
than
to
haue
hym
.
But
so
wolde
neuer
good
woman
say
/
nor
yll
kepe
it
in
.
For
if
he
were
of
the
beloued
as
the
lawes
of
god
do
commaunde
/
he
shulde
be
/
that
is
to
say
/
as
he
were
thy selfe
:
thou
wolde
be
as
sorye
that
he
shulde
dye
/
as
thy selfe
.
Vnto
an
il
woman
/
excepte
her
husbande
let
her
haue
her
Itberte
to
all
vices
/
that
her
mynde
lyeth
to
/
he
is
in
tollerable
.
But
vnto
a
good
woman
/
no
husbande
can
be
so
yll
/
that
she
ne
had
leauer
haue
his
lyfe
than
his
dethe
.
But
what
shulde
I
speake
moche
of
this
matter
?
I
haue
shewed
inough
in
the
boke
a
fore
/
that
she
is
neither
worthy
the
name
of
a
good
woman
nor
wyfe
/
that
can
nat
loue
her
husbande
with
all
her
harte
/
as
her selfe
.
O
circumspecte
nature
/
or
rather
god
/
the
mooste
wyse
mayster
of
all
good
maners
.
There
is
no
kynde
of
vertue
/
but
he
hath
created
some
lyuyng
thyng
/
that
vseth
it
/
for
to
reprehende
&
reproue
those
that
dispice
that
vertue
:
as
bees
by
theyr
crafte
reproue
the
leudnes
of
them
/
that
can
nothyng
do
:
And
the
faithfulnes
of
dogges
damneth
the
vntrustynes
of
fals
people
:
shepe
condemne
fraudes
and
gyles
with
their
symplenes
:
stockedoues
and
turtuls
gyue
example
of
true
&
faithfull
loue
/
in
mariage
.
For
those
byrdes
/
as
Aristole
sayth
/
lyue
content
with
one
male
nor
take
none
other
.
The
turtle
doue
/
whanne
her
male
is
deade
/
neither
drynketh
lyquore
/
nor
sytteth
on
the
grene
tre
ne
commeth
amonge
none
of
her
felowes
playenge
&
sportyng
together
.
These
chast
and
holy
loues
meaneth
Solomon
/
whan
he
calleth
his
spouse
to
hym
/
sayeng
:
The
voyce
of
a
turtle
doue
is
harde
in
our
realme
:
And
compareth
his
spouse
some
tymes
to
a
turtell
/
and
some
tyme
to
a
stocke
douue
.
Also
they
that
can
haue
no
measure
in
theyr
wepyng
and
mournyng
/
be
as
farre
to
blame
on
thother
syde
.
For
whan
they
be
newly
wounded
with
the
chaunce
/
they
confounde
and
fyll
all
the
place
full
of
cryeng
/
&
teare
their
heare
/
beate
theyr
breastis
/
and
skratche
theyr
chekes
/
&
knocke
theyr
heddes
to
the
walles
/
&
their
bodyes
to
the
grounde
/
and
drawe
forth
longe
the
tyme
of
theyr
mournynge
/
as
in
Secill
/
Asia
/
Grece
/
and
Rome
:
in
so
moche
/
that
the
senate
was
fayne
to
make
statutes
and
lawes
/
whiche
was
called
the
lawes
of
the
twelue
tables
/
for
to
modyfie
and
appease
the
mournyng
.
And
therfore
the
apostle
also
/
whan
he
wrote
to
this
people
/
was
compelled
to
comforte
them
/
sayenge
:
Bretherne
/
I
wolde
ye
shulde
haue
knowlege
of
those
that
slepe
/
that
ye
be
nat
sory
and
pensyfe
/
lyke
other
people
that
haue
no
faythe
.
For
if
we
beleue
that
Iesus
is
deade
/
and
reuyued
agayne
:
so
shall
god
lyke
wyse
bryng
agayne
with
hym
al
that
be
deade
by
him
.
Nowe
a
wydowe
/
let
her
bewayle
her
husbande
with
harty
affection
/
and
nat
crye
out
/
nor
vexe
nat
her selfe
with
dasshyng
of
her
handes
/
neither
beatynge
of
her
body
:
but
let
her
so
mourne
/
that
she
remember
sobernes
&
measure
/
that
other
may
vnderstande
her
sorowe
/
without
her
owne
hostyng
&
vtteraunce
.
And
after
that
the
fyrst
bronte
of
her
sorowe
is
past
and
swaged
/
than
let
her
begynne
to
study
for
consolation
.
Nowe
here
will
I
nat
brynge
forthe
preceptes
out
of
the
longe
volumes
of
philosophers
.
For
my
purpose
is
to
instructe
a
Christen
woman
with
Christis
philosophy
:
in
comparyson
of
whom
/
all
mannes
wisedome
is
but
folye
.
My
mynde
is
to
seche
a
remedy
.
Let
vs
remember
the
sayeng
of
the
apostle
/
that
they
whiche
slepe
with
Iesu
/
shall
be
brought
of
god
with
Iesu
agayne
.
Wherfore
we
ought
to
be
of
good
conforte
.
And
she
that
is
a
wyse
woman
/
let
her
remembre
that
all
men
be
borne
/
and
lyue
in
this
lawe
and
condition
/
to
paye
theyr
duete
vnto
nature
/
as
theyr
creditoure
/
whan
so
euer
she
asketh
it
/
of
some
soner
/
of
some
later
:
howe
be
it
all
be
coupled
with
in
the
comon
lot
and
rate
/
to
be
borne
/
&
lyue
/
and
dye
:
but
our
soules
be
immortal
/
and
this
lyfe
is
but
a
departyng
in
to
a
no
ther
eternall
lyfe
and
blessed
/
to
them
that
haue
passed
wel
and
vertuously
this
temporall
and
transitory
lyfe
.
The
whiche
thyng
the
Christen
faythe
maketh
easye
inough
/
nat
by
our
desarte
and
merite
/
but
of
his
goodnes
/
the
whiche
with
his
deth
losed
vs
from
the
bandes
of
dethe
:
and
deth
of
this
lyfe
is
but
as
a
saylyng
out
of
the
see
in
to
the
hauyn
.
They
that
dye
/
go
afore
/
and
we
shall
sone
come
after
:
and
whan
we
be
departed
and
losed
out
of
this
bony
/
shall
leade
our
lyfe
in
heuen
vnto
that
tyme
/
that
euery
man
shall
receyue
his
owne
body
agayne
:
howe
be
hit
nat
so
coumberous
and
heuye
as
it
is
nowe
/
but
lyghtly
couered
and
arayde
:
with
it
we
shall
haue
blessed
and
euer
lastynge
lyfe
.
This
is
the
true
and
sure
christyan
consolation
/
whan
they
that
be
a
lyue
thynke
and
trust
/
that
theyr
frendes
/
whiche
are
deade
/
be
nat
seperate
from
them
/
but
only
sente
before
in
to
the
place
/
where
with
in
shorte
space
after
they
shall
mete
to
gether
full
merily
/
if
they
wyll
do
theyr
diligence
/
that
they
may
by
the
exercise
of
vertues
come
thether
/
as
they
beleue
that
they
be
gone
.
These
thinges
ought
christen
prestis
to
shewe
and
tell
vnto
yonge
wydowes
/
and
comforte
theyr
heuy
myndes
with
these
consolations
/
and
nat
as
many
do
drynke
to
them
in
the
funeral
feast
/
and
byd
them
be
of
good
chere
/
sayeng
/
they
shall
nat
lacke
a
newe
husbande
/
and
that
he
is
prouided
of
one
for
her
all
redy
/
and
suche
other
thynges
/
as
they
cast
out
at
bankettes
and
feastis
/
whan
they
be
well
wette
with
drynke
.
Of
the
buryeng
of
her
husbande
.
The
.ij.
Chaptre
.
ALso
amonge
many
other
thynges
/
that
we
vse
after
the
example
of
the
pagans
/
this
is
one
to
kepe
the
buriall
with
great
solemnite
.
For
the
pagans
and
gentils
beleued
/
that
if
the
bodye
were
vnburyed
/
the
soule
shulde
haue
great
payne
in
helle
/
and
that
the
royaltie
and
cerimonies
of
buryenge
shulde
be
an
honour
bothe
to
them
and
theyr
successours
.
Nat
withstandynge
/
there
were
some
of
them
/
that
counted
these
but
fantasies
and
vanitees
.
For
Virgyll
in
the
person
of
Anchises
/
whom
he
induceth
for
an
erample
of
wisedome
/
sayth
/
that
the
losse
of
sepulture
is
but
a
small
thyng
.
And
Lucane
in
this
maner
sayth
:
Nature
in
her
quiet
lap
doth
all
thyng
receiue
.
He
is
couered
with
the
sky
/
that
hath
none
other
graue
.
Also
wyse
philosophers
/
as
Diogines
/
Theodorus
/
Senec
/
&
Cicero
/
but
in
especiall
Socrates
/
did
proue
by
great
reasons
/
that
it
forsed
nat
where
the
carcas
became
and
rotted
.
Marcus
Amilius
/
whiche
was
the
chefe
of
the
senate
of
Rome
/
commaunded
his
sonnes
alyttell
before
he
departed
forth
of
the
worlde
/
to
cary
hym
out
on
a
bere
apoynted
without
any
shetes
or
purple
/
nor
shulde
spende
vpon
any
other
solemnitees
beside
past
.
x.s
.
for
he
sayd
/
the
corses
of
noblemen
were
commended
by
theyr
owne
noblenes
/
and
nat
by
coste
of
money
.
Valerius
Publicola
/
and
Agrippa
Menemius
/
the
one
beynge
banissher
of
the
kynges
/
and
restorer
of
the
comon
lybertie
/
the
other
broker
and
arbytrator
of
the
comon
peace
/
and
many
other
mo
excellent
men
/
dyd
vtterly
dispice
the
royalte
of
sepulture
:
in
so
moche
that
whan
they
had
bene
in
great
auctorite
&
ryches
/
yet
they
lafte
nat
behynde
them
so
moche
as
to
hyre
an
ouer
sear
of
the
funeral
with
.
And
if
they
had
counted
so
great
goodnes
in
burieng
/
as
the
people
supposed
/
they
wolde
sure
haue
sene
there
vnto
.
Nowe
I
wyll
speake
of
our
martyrs
of
the
Christyan
faythe
/
whiche
cared
nat
/
where
theyr
deed
bodyes
lay
/
so
that
the
soules
fared
well
.
For
Christe
/
what
tyme
he
shall
restore
the
soules
to
the
bodies
/
shall
easely
fynde
in
his
house
/
whiche
he
knoweth
wel
inough
/
the
least
asshes
of
the
bodye
.
Saynt
Augustyne
in
the
boke
that
he
named
the
Cite
of
god
/
in
the
fyrst
sayeth
:
All
these
busynes
/
as
kepynge
of
the
corce
/
and
order
of
the
sepulture
/
and
royalties
of
the
funerall
/
be
rather
the
consolations
of
them
that
lyue
/
than
any
ease
to
the
deed
.
For
if
solemne
buryeng
myght
helpe
an
iuyll
man
any
thyng
/
than
shulde
poure
buryeng
orels
none
at
all
/
hyndre
a
good
man
:
but
we
se
far
contrary
/
nor
the
great
royalte
of
sepulture
dyd
nat
ease
the
payne
of
the
ryche
man
/
spoken
of
in
the
gospell
:
nor
hit
was
no
rebuke
to
the
lazer
man
/
that
his
body
lay
on
the
erthe
abiecte
and
nought
set
by
.
For
after
warde
the
ryche
man
was
punysshed
in
hell
for
his
yll
lyuyng
/
and
the
lazer
was
refresshed
in
the
lap
of
Abraham
/
&
had
his
rewarde
for
his
lyfe
innocently
&
vertuously
spente
.
Neither
I
wolde
nat
that
sepulture
shulde
be
put
awaye
.
For
holy
fathers
/
as
Abraham
/
Isac
/
and
Iacob
/
and
Iosephe
/
whan
they
dyed
/
commaunded
moche
of
theyr
buryeng
.
And
Tobias
was
preysed
of
the
angel
of
god
/
bicause
he
had
burted
deed
people
.
But
all
the
ornamentes
of
sepultures
ought
to
go
to
the
profet
of
them
that
be
deed
/
and
nat
to
them
that
lyue
.
For
he
that
is
deed
must
make
his
rekenynge
to
god
only
/
whiche
reioyseth
of
the
merites
of
them
that
be
deed
/
done
before
in
theyr
lyues
/
and
of
the
clene
&
pure
myndes
of
them
that
be
alyue
.
Ther
is
no
shewe
of
ryches
nor
pride
pleasant
to
hym
/
but
holle
trust
and
hope
in
hym
/
and
charite
with
thyn
euen
Christen
.
For
if
thou
gyue
almys
/
thou
shalte
haue
almys
:
and
if
thou
be
mercifull
/
thou
shalte
receyue
mercye
.
Therfore
make
frendes
to
thy selfe
and
to
thy
louers
/
that
are
deed
/
with
thy
worldly
treasure
/
that
thou
mayste
fynde
in
the
other
lyfe
them
that
shall
receyue
the
in
to
eternall
herborowe
.
For
our
lorde
in
the
gospell
gyueth
paradise
to
them
/
that
gyueth
the
workes
of
mercy
:
and
denyeth
hit
to
them
/
that
denye
the
workes
of
mercy
.
Also
he
teacheth
the
wayes
of
gyuyng
almes
/
that
thou
gyue
none
of
thy
goodes
to
them
that
be
of
great
habylyte
/
and
maye
quyte
the
/
or
do
a
better
tourne
for
the
agayne
:
but
gyue
to
poure
folkes
and
beggars
/
that
be
nat
able
to
do
as
moche
for
the
agayne
:
and
so
thou
shalte
haue
great
rewarde
of
god
.
Thanne
howe
moche
is
hit
better
to
cloth
poure
strangers
/
than
thy
ryche
kynsfolkes
/
and
poure
lay
men
/
than
riche
prestis
:
and
that
that
is
spended
on
waxe
and
costly
sepultures
/
to
be
bestowed
on
poure
wydowes
/
and
fatherles
children
/
and
suche
as
lacke
?
And
moche
surer
and
more
plentuous
aduantage
shall
comme
hereof
.
And
in
the
day
of
thy
weping
/
thou
shalte
remember
them
that
euer
wepe
/
beyng
opressed
with
necessite
:
their
teares
shall
folowe
thyn
:
their
mirthe
shall
chere
the.
Thy
frende
that
is
deed
shall
finde
them
atournees
and
aduocates
/
moste
pleasant
to
the
iudge
eteruall
/
to
pleade
his
matter
/
and
be
as
diligent
in
his
peryll
as
in
theyr
owne
.
Nowe
it
appereth
well
inough
/
what
I
iudge
of
those
wydowes
/
that
disceyue
their
creditours
of
theyr
payment
/
to
brynge
forthe
theyr
husbandes
royally
/
orels
do
nat
accomplysshe
and
perfourme
the
wyll
and
bequestis
of
the
deed
man
/
whiche
thyng
ought
to
be
done
speciallye
.
I
nede
nat
to
declare
here
/
howe
moche
men
be
bounde
to
the
payeng
of
theyr
dettes
/
nor
howe
moche
the
fulfyllyng
of
testamentes
ought
to
be
regarded
.
For
the
true
and
durable
honour
of
the
corce
standeth
in
mennes
hartes
/
&
nat
in
the
pompe
of
sepulture
/
or
tombes
of
marble
and
metall
/
costly
wrought
.
For
men
saye
well
by
the
buryeng
of
a
good
man
/
be
it
neuer
so
poure
:
and
pray
for
hym
/
and
curse
sumptuous
tombes
/
and
that
the
more
spitously
/
if
the
money
be
ill
gotten
/
that
it
was
made
with
.
Of
the
myndyng
of
her
husbande
.
The
.iij.
Chaptre
.
LEt
a
wydowe
remember
/
and
haue
styll
before
her
eies
in
her
mynde
/
that
our
soules
do
nat
perisshe
together
with
the
body
/
but
be
losed
of
the
bondes
of
our
corporall
grocenes
/
and
be
lyghtned
from
the
burden
of
the
body
/
and
that
death
is
nothyng
/
but
a
seperation
of
the
soule
from
the
body
/
and
that
the
soule
departeth
nat
so
from
the
body
in
to
an
other
lyfe
/
that
it
clerely
gyueth
ouer
our
matters
here
in
this
worlde
/
&
they
haue
bene
ofte
tymes
harde
of
them
that
were
on
lyue
/
and
they
knowe
moche
of
our
actis
and
fore
times
by
the
shewing
of
angels
/
that
go
betwene
.
Wherfore
a
good
wydowe
ought
to
suppose
/
that
her
husbande
is
nat
vtterly
deade
/
but
liueth
/
both
with
lyfe
of
his
soule
/
whiche
is
the
very
lyfe
/
and
besyde
with
her
remembraunce
.
For
our
frendes
lyue
with
vs
/
thoughe
they
be
absente
from
vs
or
deade
/
if
the
lyuely
image
of
them
be
imprinted
in
our
hartes
/
with
often
thynkyng
vpon
them
/
and
dayly
renewed
/
and
theyr
lyfe
euer
waxe
fresshe
in
our
myndes
.
And
if
we
forgette
them
/
than
they
dye
towarde
vs
.
The
bretherne
of
Valeria
Messalina
/
that
was
Sulpicius
wyfe
/
asked
her
after
her
husbandes
deth
(
bicause
she
was
yet
in
the
flowers
of
her
youth
/
and
helthfull
of
body
/
and
therto
goodly
of
beautie
)
whether
she
wolde
marye
agayne
:
Nay
verily
sayd
she
:
for
Sulpicius
is
still
alyue
to
me
.
And
this
was
the
sayeng
of
a
pagane
/
nat
assured
of
the
eternall
lyfe
.
Than
what
shulde
a
christen
woman
do
?
Lette
her
kepe
the
rememraunce
of
her
husbande
with
reuerence
/
and
nat
with
wepyng
:
and
let
her
take
for
a
solempne
and
a
great
othe
/
to
swire
by
her
husbandes
soule
/
and
let
her
lyue
and
do
so
/
as
she
shall
thynke
to
please
her
husbande
/
beynge
nowe
no
man
but
a
spirite
purified
/
&
a
deuine
thynge
.
Also
let
her
take
hym
for
her
keper
and
spy
/
nat
only
of
her
dedes
/
but
also
of
her
conscience
.
Let
her
handell
so
her
house
&
householde
/
and
so
bryng
vp
her
children
/
that
her
husbande
may
be
glad
/
and
thinke
that
he
is
happy
to
leaue
suche
a
wyfe
behynde
hym
.
And
let
her
nat
behaue
her selfe
so
/
that
his
soule
haue
cause
to
be
angry
with
her
/
and
take
vengeaunce
on
her
vngratiousnes
.
Cyrus
the
elder
kynge
of
Perse
/
whan
he
dyed
as
Xenophon
wryteth
/
commaunded
his
sonnes
to
kepe
his
memory
with
deuotion
and
purenes
/
for
cause
of
the
honour
of
the
god
immortall
/
and
the
worshyp
and
the
immortalite
of
his
soule
.
Let
the
wydowe
make
an
ende
of
wepyng
/
leste
we
shulde
seme
to
mourne
for
our
folkes
/
that
are
departed
/
as
thoughe
we
counted
them
clene
deed
/
and
nat
absent
.
Of
the
chastite
and
honestie
of
a
wydowe
.
The
.iiij.
Chaptre
.
IN
gyuyng
instruction
to
a
christen
woman
/
whom
may
a
man
do
better
after
/
than
saynt
Paule
/
that
sayd
/
he
was
all
thinge
to
al
men
?
to
th
entent
that
he
might
wynne
them
to
Christe
:
also
putteth
in
his
owne
laudie
&
prayse
the
busyues
of
all
churches
:
so
he
/
writȳng
to
the
Corinthies
/
saythe
on
this
maner
:
Let
syngle
folkes
applye
them selfe
to
the
busynes
of
our
lorde
/
howe
they
may
please
hym
:
and
let
maried
folkes
take
hede
of
worldlye
matters
/
howe
they
maye
please
and
content
theyr
spouses
.
For
hit
is
conuenient
/
that
the
wyfe
be
all
at
her
husbandes
wyll
/
and
that
a
syngle
woman
gyue
her selfe
hollye
to
Iesu
Christe
/
whiche
is
spouse
of
all
good
and
vertuous
woman
.
Therfore
than
let
passe
all
that
trȳmyng
and
arayeng
of
her
body
/
whiche
whan
her
husbande
lyued
/
might
seme
to
be
done
for
his
pleasure
:
but
whan
he
is
deed
/
all
her
lyfe
and
all
her
apparell
muste
be
disposed
and
ordered
after
his
will
/
that
is
successour
vnto
her
husbande
/
that
is
immortall
god
vnto
mortall
man
.
Therfore
must
only
the
mynde
be
pyked
and
made
gaye
:
for
that
only
is
it
that
Christe
marieth
/
and
in
the
whiche
Christe
resteth
and
deliteth
.
But
those
that
intende
to
mary
/
tyre
&
tryme
vp
them selfe
/
and
that
that
I
haue
sayd
before
of
maydes
/
may
be
applyed
to
this
place
:
yet
moche
lesse
is
becomynge
for
a
wydowe
to
garnisshe
vp
and
paynte
her selfe
:
whiche
shulde
nat
only
seke
for
no
bargayne
/
but
rather
refuse
them
offered
:
neither
take
any
offers
/
but
fore
agaynst
her
wyll
/
and
compelled
to
the
seconde
maryage
/
if
she
be
a
good
woman
.
Howe
be
hit
in
a
mayde
goodly
arayment
maye
be
more
suffered
/
but
in
a
wydowe
it
is
to
be
discommended
.
For
what
bodye
wolde
nat
abhorte
her
/
that
after
her
fyrste
husbandes
death
/
sheweth
her selfe
to
longe
after
an
other
/
and
casteth
away
her
spouse
Christ
/
and
marieth
the
deuyll
fyrst
/
&
fynst
man
/
beyng
bothe
wydowe
/
wyfe
/
&
adulterar
?
But
they
haue
bothe
a
more
easy
state
and
condition
/
&
more
ouer
better
/
that
shewe
theyr
wydo
wheed
in
theyr
clot
hynge
/
and
behauyng
of
theyr
body
&
maners
.
For
they
that
be
neuer
so
vngratious
/
yet
haue
a
fauour
to
them
that
be
good
and
honest
:
and
by
suche
tokens
as
they
se
in
them
/
cast
/
if
they
shulde
marie
with
them
/
and
chaunce
to
die
afore
them
/
what
maner
of
wydowe
they
shulde
leaue
behynde
them
.
For
Iensure
you
/
there
is
no
husbande
/
that
wolde
nat
haue
his
dethe
mourned
of
his
wyfe
/
and
be
hym selfe
desired
of
her
/
and
myssed
:
and
seyng
that
we
haue
suche
preceptes
for
maryed
folkes
/
bothe
of
philosophers
/
and
the
apostles
/
what
shulde
we
thynke
that
theyr
iudgement
was
of
wydowes
?
By
whom
the
apostle
Paule
wryteth
to
Timothy
on
this
maner
:
A
very
wydowe
and
desolate
woman
trusteth
in
god
/
and
is
in
prayer
day
&
night
/
and
she
that
is
delicate
and
easefull
/
is
deed
/
ye
beyng
on
lyue
.
Therfore
byd
them
kepe
them
from
blame
.
For
they
seme
to
lyue
in
the
syght
of
those
that
se
them
eate
and
drynke
/
and
go
/
and
speake
/
and
do
other
workes
of
lyfe
.
But
and
one
coulde
perse
with
his
syght
in
to
them
/
or
entre
with
in
the
secretes
of
their
myndes
&
thoughtes
/
he
shulde
se
that
poure
synfull
soule
/
howe
it
is
put
from
god
/
and
spoyled
and
depriued
of
his
lyfe
.
Thus
saynt
Paule
sayth
/
Thus
saint
Hieronyme
/
Thus
saint
Ambrose
/
Thus
saynt
Augustyne
/
Thus
al
sayntes
and
holy
men
/
with
one
voyce
and
opinion
say
/
That
wepynge
/
and
mournyng
/
solytarines
/
and
fastyng
/
be
the
most
precious
doures
and
ornamentes
of
a
wydowe
.
Moreouer
/
what
feast
is
/
what
playes
and
daunces
a
wydowe
shulde
vse
/
saynt
Paule
doth
shewe
/
whan
he
byddeth
her
be
in
prayer
day
and
nyght
:
and
so
whan
her
mortall
husbande
is
deed
/
she
myght
be
at
more
lyberte
with
the
immortal
/
and
more
by
leasure
/
and
ofter
talke
with
hym
/
and
more
pleasantlye
/
yea
and
to
saye
more
playnly
/
a
wydowe
ought
to
pray
more
intētyfely
and
ofter
/
and
faste
longer
/
and
be
moche
at
masse
and
preachyng
/
and
rede
more
effectually
/
&
occupie
her selfe
in
the
contemplation
of
those
thynges
/
that
may
mende
her
lyuyng
and
maners
.
Anna
/
the
doughter
of
Phanuell
/
commen
of
the
tribe
of
Aser
/
whiche
lyued
with
her
husbande
seuen
yere
after
her
maryage
/
&
whan
she
had
bene
wydowe
fourscore
yere
and
foure
/
our
lorde
Christe
founde
her
in
the
temple
/
out
of
the
whiche
she
had
neuer
departed
/
but
euer
in
fastyng
and
prayer
day
and
nyght
.
And
in
dede
I
wolde
haue
greatter
vertue
and
perfection
in
a
wydowe
/
than
in
a
wyfe
.
For
the
wyfe
must
apply
her selfe
to
the
wyll
of
her
mortal
husbande
/
to
whom
she
is
maryed
/
but
the
wydowe
hath
taken
Christe
to
her
husbande
immortall
.
Wherfore
it
is
reason
/
that
all
thyng
be
more
excellent
and
accordyng
for
suche
a
spouse
/
and
wordes
more
sadde
and
sober
.
For
the
communycation
of
euerye
bodye
is
lyghtly
a
glasse
and
a
myrrour
of
the
mynde
/
and
conditions
of
them
.
For
hit
is
an
olde
prouerbe
:
Suthe
as
the
lyfe
is
/
suche
is
the
communication
.
And
foule
and
vnclene
speche
hurteth
the
mynde
.
Ill
speche
corrupteth
good
conditions
/
as
saynt
Paule
saythe
.
After
the
wordes
of
the
poet
Menander
/
I
wolde
that
a
wydowe
shulde
nat
only
speke
suche
wordes
/
as
myght
shewe
her selfe
chast
&
honest
/
but
also
that
myght
instrucre
the
herars
with
lernyng
/
and
amende
them
with
example
of
her
lyuyng
.
For
mankynde
hath
speche
to
couple
wysedome
&
vertue
to
gether
:
&
though
it
seme
to
do
no
more
but
vtter
the
thought
of
the
mynde
/
yet
doth
it
cause
bothe
lernynge
&
vertue
.
And
though
a
woman
be
losed
out
of
the
bandes
of
worldly
matrimony
/
let
her
yet
nat
thynke
that
she
may
do
what
her
lust
.
For
often
tymes
wydowes
do
shewe
/
what
they
haue
bene
in
maryage
/
&
vnder
the
lybertie
of
wydoweheed
/
open
and
shewe
that
whiche
they
kepte
in
before
for
feare
of
theyr
husbandes
.
As
byrdes
/
whan
they
be
out
of
their
cagis
/
by
and
by
tourne
to
theyr
olde
conditions
:
Lyke
wyse
many
women
shewe
out
at
ones
the
vices
that
they
dissembled
(
so
as
they
coulde
whyle
that
theyr
husbandes
lyued
)
after
that
the
lettes
that
they
had
of
theyr
husbandes
be
taken
away
.
For
than
shall
hit
be
knowen
/
what
nature
or
condition
a
woman
is
of
/
whan
she
may
do
what
she
wyll
.
And
as
saynt
Hieronyme
sayth
/
she
is
chast
in
dede
/
that
may
do
iuell
and
she
lyste
/
&
wyll
nat
.
Therfore
a
woman
had
nede
to
worke
more
warely
/
whan
bothe
the
disprayse
of
vices
and
the
prayse
of
vertue
is
imputed
to
her selfe
.
For
as
longe
as
her
husbande
lyued
/
he
had
a
great
parte
of
both
.
In
the
wydowheed
Christe
her
spouse
wyll
lyghtly
helpe
her
that
wyll
lyue
vertuouslye
.
And
if
we
do
any
thyng
well
/
we
ought
to
thanke
hym
therfore
:
and
if
we
do
ill
/
it
is
to
be
referred
to
our selfe
.
And
as
a
man
hath
all
his
ioye
in
his
wyfe
/
if
she
be
good
/
in
like
wyse
no
man
can
beleue
howe
pleasant
and
amiable
she
is
to
Christ
/
that
playeth
the
wydowe
in
dede
/
that
is
to
say
/
the
whiche
beyng
desolate
in
this
lyfe
/
hath
all
her
hope
and
truste
/
and
all
her
ioye
and
delyte
in
Christe
.
And
suche
saynt
Paule
commaundeth
to
the
bysshoppes
to
haue
in
regarde
:
for
by
theyr
prayer
the
churche
optayneth
many
thynges
of
Christe
.
For
suche
a
one
deserued
to
se
Christe
fyrste
in
the
temple
/
and
to
prophesie
of
hym
to
them
that
were
present
.
Suche
a
wydowe
is
praysed
by
the
mouthe
of
god
/
&
is
commended
to
vs
in
this
commaundement
in
the
.
C.xxx
.
psalme
/
where
our
lorde
sayth
:
I
shal
blesse
this
wydowe
.
And
in
the
prophet
Esai
:
Thou
shalte
nat
hurte
a
wydowe
/
or
a
childe
that
is
vnder
age
.
For
if
thou
hurte
them
/
they
shall
crye
to
me
/
and
I
shall
here
theyr
cryenge
/
and
shal
be
displeased
/
and
strycke
the
with
my
sworde
/
&
your
wynes
shal
be
wydowes
/
and
your
children
fatherles
.
Howe
they
shall
vse
themselfe
at
home
.
The
.v.
Chaptre
.
NAt
withstandynge
that
holy
men
wolde
wydowes
shulde
be
ofte
in
the
churche
/
and
styll
in
prayer
/
yet
they
dyd
nat
vtterly
forbyd
them
worldly
busynes
.
For
saynt
Paule
saith
of
wydowes
/
wrytynge
vnto
Tymothe
:
If
any
widowe
haue
chidren
/
or
childrens
children
/
let
her
fyrst
lerne
to
handle
her
owne
house
vertuously
/
&
do
for
her
progenitours
agayne
.
Let
the
wydowe
teache
this
/
let
the
children
lerne
this
/
that
is
to
behaue
them selfe
lowly
&
louyngly
to
theyr
fathers
and
mothers
/
graundfathers
&
graundmothers
.
For
we
se
hit
chaunseth
ofte
tymes
/
that
they
that
be
broughte
vp
with
a
wydowe
/
by
the
meanes
of
her
ouer
moche
sufferaunce
and
cherysshynge
/
be
stobborne
&
inobedient
to
them
/
whom
they
shuld
obeye
:
in
so
moche
that
in
some
countreis
/
and
inespeciall
in
myne
/
hit
is
vsed
in
a
comon
prouerbe
/
to
call
them
wydowes
kocneis
/
that
be
ill
brought
vp
children
/
and
that
be
selfe
wylde
and
vnthryfty
yonge
men
.
Therfore
I
wolde
counsayle
a
yonge
woman
/
beyng
a
wydowe
/
to
put
the
bryngyng
vp
of
her
children
vnto
some
good
&
sad
man
.
For
she
is
so
blynded
with
the
loue
of
them
/
that
she
thynketh
she
dealeth
hardly
with
them
/
whan
she
maketh
of
them
most
Howe
be
it
some
hath
be
great
wyse
women
/
and
hath
brought
vp
theyr
children
both
very
well
&
wysely
:
As
Cornelia
/
that
brought
vp
Gracchus
her
son
:
&
Veturia
/
whiche
brought
vp
Martius
Coriliane
:
in
so
moche
/
that
what
noble
acte
so
euer
he
dyd
in
the
common
welthe
/
either
at
home
or
from
home
/
he
was
euer
incited
with
this
thyng
/
that
he
myght
do
so
/
that
it
myght
be
alowable
to
his
mother
/
that
had
brought
hym
vp
.
But
howe
children
shulde
be
brought
vp
?
I
haue
taught
in
the
boke
afore
.
Therfore
let
the
wydowe
loke
there
/
whatsoeuer
maketh
for
this
purpose
.
And
as
for
theyr
householde
/
the
appostle
aforesaid
/
wrytethe
of
hit
.
If
any
wydowe
do
nat
se
to
her
owne
frendes
specially
/
she
denyeth
her
fayth
/
and
is
worse
than
an
infidell
.
Yet
lest
she
be
to
homely
/
to
put
her selfe
in
presse
/
in
company
of
her
seruauntes
/
namely
if
she
be
yonge
/
let
her
here
what
saynt
Hieronyme
sayth
/
writyng
vnto
Saluina
.
Chastite
sayth
he
/
in
women
is
a
brytyll
thyng
/
and
lyke
a
goodly
flower
wyddereth
and
dryeth
with
a
lytell
wether
/
and
a
small
blaste
:
and
namely
if
the
age
be
apte
to
vice
/
and
the
aucthorite
of
the
husbande
lacking
/
whose
spirite
is
the
defender
of
the
wyfe
.
What
shulde
a
wydowe
do
amonge
a
great
noumbre
of
men
seruauntes
/
whiche
I
wolde
nat
she
shulde
set
at
nought
/
as
bondmen
/
but
abasshe
and
regarde
as
men
.
Howe
be
it
/
if
she
haue
a
great
house
/
that
requireth
moche
mannes
seruice
/
let
her
make
some
wel
aged
man
ruler
/
that
is
sadde
and
discrete
/
and
of
good
conditions
/
whose
honestie
shal
be
his
maistres
worship
.
For
I
haue
knowen
many
that
haue
shutte
vp
theyr
dores
/
and
haue
nat
comen
abrode
/
and
yet
haue
had
an
yll
name
with
theyr
owne
seruauntes
/
whom
ouer
gorgious
aꝑell
of
the
seruant
hath
caused
to
be
suspected
/
orels
the
welfare
&
good
lykyng
of
his
bodye
/
or
age
apte
for
pleasure
/
or
pride
/
or
high
mynde
/
by
the
reason
that
he
knewe
he
was
loued
of
his
maystres
:
whiche
loue
/
though
hit
be
well
hyd
/
yet
many
tymes
hit
appereth
/
whan
he
dispiseth
his
felowes
/
as
they
were
his
bondmen
.
These
be
the
wordes
of
saynt
Hieronyme
:
vnto
the
whiche
I
adde
this
more
ouer
/
That
beste
is
for
a
wydowe
to
mynysshe
her
householde
/
in
especial
of
men
/
and
to
take
vnto
her
some
well
aged
woman
/
wyse
and
vertuous
/
with
whom
she
may
leade
her
lyfe
:
and
aske
counsayle
of
her
in
suche
matters
as
pertayne
to
women
.
And
if
she
be
aged
her selfe
/
let
her
take
to
her
some
olde
man
/
that
is
some
kynsman
of
hers
/
or
of
her
alyaunce
/
whom
she
may
trust
vnto
.
And
fynally
/
let
her
euer
vse
the
counsaile
of
that
man
/
that
she
knoweth
hath
good
wytte
/
and
wolde
her
profet
/
and
is
trusty
.
The
olde
Romayns
wolde
/
that
the
women
shulde
euer
be
vnder
the
rule
of
theyr
fathers
/
and
bretherne
/
and
husbandes
/
&
kynsmen
.
Let
her
dwelle
rather
with
her
mother
in
lawe
/
or
her
husbandes
alyaunce
and
kynsfolkes
/
thanne
with
her
owne
/
both
for
the
remembraunce
of
her
husbande
/
for
whose
sake
hit
may
appere
/
that
she
loueth
better
his
kyn
&
his
blode
/
than
her
owne
.
And
in
as
moche
as
she
is
translated
in
to
that
kynred
/
vnto
the
whiche
she
hath
borne
children
/
or
at
the
least
wyse
shulde
haue
done
.
More
ouer
/
the
discipline
of
chastite
is
rekened
more
strayte
amonge
alyance
/
than
kynsfolkes
:
bicause
there
is
lesse
cherisshyng
and
libertie
.
But
a
vertuous
woman
wyll
nat
be
so
moche
moued
with
all
these
thynges
/
as
with
the
remembraunce
and
loue
of
her
husbande
.
For
so
Antonia
/
doughter
vnto
Marcus
Antonius
the
iudge
/
wyfe
vnto
Drusus
/
ledde
all
her
lyfe
with
her
mother
in
lawe
.
Lyke
wyse
Liuia
lefte
her
house
and
her
countrey
to
dwell
with
her
mother
īlawe
Noemy
.
Excepte
ther
be
with
her
mother
in
lawe
some
nyce
and
wanton
yonge
men
/
that
maye
cause
a
blotte
in
her
good
name
/
or
put
her
chastite
in
ieoperdye
:
or
excepte
the
women
that
be
her
alyans
/
be
nat
of
all
the
beste
fame
:
for
than
it
is
more
wysedome
to
go
to
her
owne
kynsfolkes
.
Howe
they
shall
behaue
them selfe
forthe
.
The
.vj.
Chapter
.
OTher
whyles
they
shall
haue
causes
to
go
abrode
.
Therfore
lette
them
go
couered
/
and
shewe
in
dede
/
what
theyr
name
meaneth
.
For
the
name
of
a
wydowe
in
Greke
&
Latine
/
is
as
moche
to
say
/
as
desolate
&
destitute
.
Wherfore
ther
is
moche
difference
betwene
one
goynge
alone
/
and
companied
with
men
.
And
seynge
that
so
great
sadnes
of
behauour
and
arayment
is
required
in
a
wyfe
/
than
what
ought
to
be
consydered
in
a
wydowe
?
She
ought
to
shewe
example
vnto
other
/
bothe
of
chastite
/
sobernes
/
and
honestye
.
And
seynge
that
they
ought
to
gyue
example
to
other
/
howe
can
it
do
well
/
that
they
shulde
go
forth
appoynted
in
the
armour
of
the
deuyll
/
both
to
shewe
the
pompe
and
vanite
of
theyr
owne
mynde
/
and
set
the
snares
of
Satanas
in
steade
of
the
example
of
Christ
?
Wherfore
saynt
Ambrose
sayth
ful
wel
/
that
with
mournyng
garmentes
/
and
sad
and
demure
lokes
/
wanton
&
nyce
lokes
be
kepte
vnder
/
and
vnlaufull
lustes
quenched
.
The
surest
is
nat
to
go
moche
abrode
:
and
whan
she
goth
/
to
be
companied
with
some
good
&
sad
woman
.
Let
her
seche
to
no
churches
/
where
as
is
reforte
/
but
where
as
no
body
is
/
and
where
none
occasions
is
of
trespassyng
/
and
good
quietnes
and
occasyon
of
prayeng
.
Let
her
nat
kepe
moche
company
with
freris
and
prestis
.
For
the
deuyll
is
craftye
/
and
by
longe
vse
hath
lerned
by
what
crafte
euery
bodye
may
be
ouer
comyne
.
And
if
he
haue
oportunyte
/
he
wyll
sone
brynge
his
purpose
to
passe
:
for
he
hath
none
other
thynge
to
occupie
hym selfe
with
.
If
a
wydowe
wolde
aske
any
counsayle
/
let
her
chose
some
aged
man
/
that
is
paste
the
lust
of
the
worlde
/
nor
is
infected
with
any
vices
nor
is
set
vpon
couetousnes
/
nor
will
set
his
mynde
on
flatery
for
hope
of
vantage
of
lucre
of
money
/
&
that
is
wel
lerned
/
by
moche
experience
hath
gathered
great
wysedome
/
that
he
neither
kepe
her
mynde
strayter
than
nede
is
/
nor
let
her
haue
ouer
moche
the
brydle
of
libertie
/
nor
dothe
counte
nothynge
more
precious
nor
dere
than
trouth
and
vertue
:
let
her
/
what
so
euer
she
douteth
shewe
to
hym
/
and
be
aknowen
to
none
other
body
.
Saynt
Hieronyme
writeth
to
Eustachium
/
and
gyueth
her
suche
maner
counsaile
.
If
thou
doute
any
thyng
of
scripture
/
or
be
ignorant
in
it
/
aske
of
hym
that
is
commendable
of
lyuyng
/
&
for
his
age
excusable
nor
hath
any
euyll
name
/
&
that
may
saye
/
I
haue
disposed
the
to
one
man
to
yelde
a
chast
virgine
vnto
Christe
.
And
if
there
be
none
that
can
expounde
and
declare
thy
doutes
/
it
is
better
to
be
ignorant
safely
/
than
to
knowe
with
ieoperdye
.
For
in
courtes
and
in
resorte
of
men
/
and
gatheryng
of
people
/
a
wydowe
shulde
nat
medle
.
In
the
whiche
places
there
is
great
ieoperdy
of
those
thynges
/
that
a
wydowe
ought
to
sette
moste
by
.
And
a
wydowe
/
the
is
chast
/
honest
/
of
good
fame
/
&
vertuous
ought
to
do
so
/
that
she
maye
do
good
/
nat
only
to
her selfe
/
but
also
to
other
folkes
.
A
brode
/
and
afore
manye
mennes
eies
and
handlynges
/
shainfastnes
by
lytell
and
lytell
gothe
awaye
/
and
honestie
and
chastite
commeth
in
ieoperdye
:
and
though
they
be
nat
ouer
comen
/
yet
they
be
sore
assayled
.
And
as
for
the
ouercommyng
euery
man
will
say
/
nat
as
the
thyng
is
in
dede
/
but
as
he
lusteth
.
More
ouer
/
the
cares
of
this
worlde
cowle
the
loue
and
desyre
of
heuenly
thynges
:
and
as
our
lorde
sayth
in
the
gospel
/
The
sede
falleth
amonge
thornes
/
that
is
choked
with
thoughtes
and
busynes
of
this
present
lyfe
:
neither
is
suffered
to
growe
vp
to
good
corne
:
And
lyke
wyse
as
a
see
/
that
the
wynde
hath
lyen
sore
vpon
/
is
yet
tossed
and
troubled
/
after
that
the
wynde
is
layde
/
and
the
tempest
gone
:
so
mans
mynde
lately
comen
out
of
busynes
of
the
worlde
/
yet
casteth
in
his
mynde
&
studie
the
same
thinges
/
&
panteth
after
his
labour
:
nor
can
nat
aft
his
trouble
come
streyght
to
it selfe
.
And
whan
the
mynde
is
troubled
/
what
maner
of
prayers
can
be
sayd
?
verely
as
you
may
se
/
carefull
and
vnquiet
sauorynge
of
the
myre
and
dyrte
of
this
peuysshe
worlde
:
lyke
as
whan
a
ryuer
or
fountayne
is
troubled
a
man
can
drawe
no
water
but
full
of
mudde
.
The
quietnes
of
minde
is
that
that
lyfteth
vs
vp
hyest
vnto
the
speche
of
god
/
as
it
dyd
mary
Maudsene
/
whiche
all
mannes
and
worldely
busynes
gyuen
ouer
/
satte
at
the
feete
of
our
lorde
diligently
herynge
his
worde
.
Therfore
is
she
commended
by
the
testymony
of
Christe
/
that
she
had
chosen
the
best
partye
/
the
whiche
shulde
nat
be
taken
from
her
.
But
here
wolde
some
say
/
My
landes
be
in
perill
/
I
am
sued
.
Vnto
that
/
here
the
sayenge
of
saynt
Ambrose
.
Do
nat
complayne
/
that
thou
arte
alone
:
For
chastite
requireth
solytarines
:
and
a
chast
woman
desyreth
secretnes
.
But
thou
hast
matters
&
busynes
/
&
fearest
the
attourne
of
thyn
aduersary
/
plea
dyng
before
the
iuge
.
But
our
lorde
entreateth
for
the
sayeng
:
Gyue
iugement
for
the
fatherles
chylde
/
&
iustifie
the
wydowe
.
But
yet
thou
woldest
kepe
thyn
heritage
.
The
heritage
of
chastite
is
far
gretter
:
the
whiche
a
wydowe
ought
better
to
kepe
than
a
wyfe
.
And
if
thy
seruant
offende
/
forgyue
hym
.
For
it
is
better
the
thou
forbeare
an
others
faute
/
than
vtter
thyn
owne
.
Thus
saith
saint
Ambrose
.
Also
I
wolde
thou
shuldest
vnderstande
/
the
my
mynde
is
to
haue
her
matter
the
moste
tendred
of
the
iudges
/
that
hath
but
feble
attournes
/
or
none
at
all
.
For
than
shall
the
iudges
take
on
them
the
roume
of
attourneis
/
whan
they
withstande
often
tymes
myghty
defenders
and
aduocates
.
For
naturally
we
hate
them
that
haue
great
power
and
ryches
/
and
helpe
them
that
haue
lyttell
/
and
go
about
to
put
downe
them
that
exalte
them selfe
/
&
to
helpe
vp
them
/
that
be
humble
and
lowely
.
Also
it
is
ordeyned
of
nature
/
that
in
mennes
opinions
/
as
the
wyse
man
sayth
/
in
all
maner
of
stryfes
the
greatter
shall
seme
to
do
the
wronge
/
yea
though
he
haue
it
done
to
hym
/
bycause
he
maye
do
more
.
And
the
same
that
I
haue
sayd
of
iudges
/
vnderstande
me
to
haue
spoken
of
attourneis
.
Vnto
whom
/
al
the
wydowes
matter
shal
be
more
credible
/
whom
they
se
ouer
shamfast
to
defend
her
owne
quarell
:
and
her
matter
shal
be
so
moche
more
recommended
vnto
them
/
the
lesse
that
she
recommendeth
it
.
And
her
cause
shal
be
more
like
to
be
good
/
whom
men
thynke
so
good
and
vertuous
/
that
she
wyll
neither
aske
nor
holde
that
is
nat
her
owne
.
So
a
good
woman
shall
nat
bryng
with
her
to
the
courte
argumentes
of
pleaders
in
the
lawe
/
but
the
auctorite
of
recorde
.
And
she
that
is
bablyng
/
and
busye
/
&
troublous
/
muste
nedes
wereye
men
/
and
make
them
to
lothe
her
/
and
hyndreth
her
of
the
socour
that
I
spake
of
.
And
this
I
haue
sayde
by
good
iudges
and
aduocates
/
or
at
the
least
suche
as
she
knoweth
nat
to
be
yll
.
For
some
be
so
nyce
and
wanton
/
that
they
will
sell
theyr
counsayle
and
iugementes
for
theyr
vnthrifty
pleasure
of
their
body
.
Vpon
whom
doutles
the
common
good
order
and
maner
wolde
take
punysshement
/
sauyng
that
the
lawes
/
as
the
wyse
man
sayd
/
be
lyke
the
coppe
webbes
/
that
take
all
littell
beastis
/
and
let
the
great
alone
.
But
a
good
wydowe
/
if
she
knowe
the
they
be
suche
/
as
she
may
well
inough
by
theyr
name
that
they
haue
of
the
people
/
she
shall
eschewe
them
&
fle
/
nat
only
with
the
losse
of
her
goodes
/
but
also
ieoperdie
of
her selfe
/
if
nede
were
.
And
the
same
I
wolde
she
shulde
do
by
all
that
be
wanton
and
vicious
.
Nowe
of
runnyng
about
to
other
mennes
houses
/
saynt
Paule
hath
a
precepte
/
that
those
wydowes
ought
to
be
abiecte
/
as
mysfamous
/
that
rounne
ydell
from
house
to
house
:
and
nat
only
idell
/
but
also
be
babblars
&
ful
of
wordes
/
where
as
is
nat
conuenient
.
For
there
be
some
/
whiche
whan
they
thinke
their selfe
they
haue
done
all
theyr
owne
busynes
/
than
without
shame
they
medle
with
other
folkes
busines
/
&
gyue
counsaile
/
as
though
they
were
great
sages
/
and
exhorte
and
gyue
preceptes
/
rebuke
&
correcte
/
pyke
fautes
/
and
be
wondrous
quicke
of
syght
from
home
/
and
at
home
blynde
inough
.
Of
seconde
mariages
.
The
.vij.
Chaptre
.
NOr
to
condemne
and
reproue
vtterly
seconde
mariages
/
it
were
a
poynt
of
heresye
.
Howe
be
it
that
better
is
to
absteyne
than
marye
agayne
/
is
nat
only
counsayled
by
Christyane
purenes
/
that
is
to
saye
by
diuine
wysedome
/
but
also
by
pagans
/
that
is
to
say
/
by
worldly
wisedome
.
Cornelius
Tacitus
/
as
I
haue
rehersed
/
sayth
/
the
women
of
Almayne
were
nat
wonte
to
marie
but
of
maydes
:
and
thoughe
they
were
wydowes
in
theyr
youthe
/
yet
wolde
they
nat
marye
agayne
/
and
specially
the
noble
women
.
Valeria
/
syster
vnto
Messala
/
and
Portia
the
yonger
doughter
of
Cato
/
whan
there
was
praysed
vnto
her
/
for
her
good
nes
/
a
woman
that
had
betwyse
maried
/
Portia
answered
/
An
happy
&
a
chast
dame
wolde
neuer
marye
oftener
than
ones
.
Cornelia
/
the
mother
of
Caius
&
Titus
Gracchus
/
whan
she
was
moued
with
great
ꝓmises
by
Ptolome
the
kyng
of
Egypt
/
to
marye
agayne
/
she
refused
/
&
had
leauer
be
called
Cornelia
Gracchus
wyfe
/
than
the
quene
of
Egipte
.
Also
seconde
mariagis
were
rebuked
in
playes
&
enterludes
/
and
verses
of
poetes
in
this
maner
:
Ofte
maryeng
can
nat
be
without
occasion
of
reprehension
:
And
a
woman
that
marieth
many
/
can
nat
please
many
.
Nat
wtstandyng
wydowes
lay
many
causes
/
wherfore
they
say
they
must
marie
agayne
:
of
whom
saint
Hieronyme
speketh
in
this
maner
/
writyng
vnto
the
holy
woman
Furia
.
Yonge
widowes
/
of
whom
there
hath
many
gone
bacwarde
after
the
deuyl
/
after
that
they
haue
had
theyr
pleasure
by
maryeng
in
Christe
/
be
wonte
to
say
/
My
goodes
spillen
dayly
/
the
heritage
of
myn
auncetry
perissheth
/
my
seruauntes
speke
stubbournely
&
p̄sumtuously
/
my
mayde
wyl
nat
do
my
commaundement
/
who
shal
go
before
me
forthe
?
Who
shall
answere
for
my
house
rente
?
Who
shall
teache
my
yonge
sonnes
?
Who
shall
bryng
vp
my
yonge
doughters
?
And
so
they
laye
that
for
a
cause
to
marye
fore
/
whiche
shulde
rather
let
them
from
it
.
For
she
bringeth
vpon
her
children
an
enemie
/
&
nat
a
norisher
:
nat
a
father
/
but
a
tyranne
.
And
she
inflamed
with
vicious
lust
/
forgetteth
her
owne
wombe
:
&
she
that
late
afore
sat
mournyng
amonge
her
children
/
that
perceiue
nat
their
owne
losse
&
harmes
/
nowe
is
pyked
vp
a
newe
wyfe
.
Wher
to
layest
thou
the
cause
in
thyne
enherytance
/
&
pride
of
thy
seruauntes
?
confesse
thyn
owne
viciousnes
.
For
none
of
you
taketh
a
husbande
but
to
the
intent
that
she
wyll
lye
with
hym
/
nor
excepte
her
lust
pricke
her
.
What
a
ragiousnes
is
it
/
to
set
thy
chastite
common
lyke
an
harlotte
/
that
thou
mayst
gether
riches
?
And
for
a
vile
/
&
a
thyng
that
shall
sone
passe
away
/
to
fyle
thy
chastite
/
that
is
a
thyng
most
precious
&
euerlastyng
.
If
thou
haue
children
alredy
/
what
nedest
thou
to
marie
?
If
thou
haue
none
/
why
dost
thou
nat
feare
the
barennes
/
that
thou
hast
proued
afore
:
&
auēterest
vpon
Turrian
vncertayne
thyng
/
&
forgost
thyn
honestie
&
chastite
/
that
thou
wast
sure
of
.
Nowe
thou
hast
writyng
of
spousage
made
the
/
that
within
shorte
whyle
after
/
thou
may
be
compelled
to
write
a
testament
.
The
husbande
shall
feyne
hym selfe
sicke
/
&
shal
do
on
lyue
&
in
good
helthe
/
that
he
wolde
haue
to
do
whan
thou
shalt
die
.
And
if
it
chaunce
that
thou
haue
children
by
thy
seconde
husbande
/
than
ryseth
strife
&
debate
at
home
with
in
thy
house
.
Thou
shalte
nat
be
at
libertie
to
loue
thyne
owne
children
equally
/
neither
to
loke
indifferently
vpon
them
/
that
thou
haste
borne
:
thou
shalt
reache
them
meat
secretly
:
he
wil
enuie
hym
that
is
deed
/
&
excepte
thou
hate
thyn
owne
children
/
thou
shalt
seme
to
loue
their
father
yet
.
And
if
he
haue
children
by
a
nother
wyfe
/
than
shall
players
&
gesters
rayle
and
gest
vpon
the
/
as
a
cruel
stepdame
.
If
thy
stepson
be
sicke
/
or
his
heed
ake
/
thou
shalte
be
diffamed
for
a
witche
:
&
if
thou
gyue
hym
nat
meate
/
thou
shalt
be
accused
of
cruelte
:
&
if
thou
gyue
any
/
thou
shalt
be
called
a
poysoner
.
What
I
pray
that
/
hath
seconde
mariages
so
pleasant
/
that
can
be
able
to
recompence
these
euylles
?
Thus
saith
saynt
Hieronyme
.
As
for
the
preyse
of
contynence
&
chastite
/
&
counsailyng
from
seconde
mariages
/
what
can
I
be
able
to
say
after
the
eloquent
fositayne
of
saint
Hieronyme
/
or
that
swete
dilicates
of
saynt
Ambrose
speche
?
Therfore
who
so
desyreth
to
knowe
any
thyng
of
those
matters
/
let
hym
loke
it
of
them
.
For
it
longeth
nat
to
my
purpose
/
to
recite
al
theyr
sayenges
here
.
For
I
do
nat
intende
to
write
exortations
vnto
any
kynde
of
lyuyng
/
but
to
gyue
rules
/
howe
they
may
lyue
.
Neuer
the
lesse
/
I
wolde
counsaile
a
good
woman
to
continue
in
holy
wydowhed
/
namely
if
she
haue
children
:
which
thyng
is
the
intent
&
frute
of
matrimonye
.
But
&
she
dout
/
lest
she
can
nat
auoyde
the
prickes
of
nature
with
that
life
/
let
her
gyue
an
eare
vnto
saint
Paule
thayo
stel
/
writyng
vnto
the
Corinthies
in
this
wife
:
I
say
to
vnmaried
women
and
wydowes
/
it
were
good
for
them
/
if
they
kepte
them selfe
as
I
am
:
but
yet
if
they
can
nat
suffre
/
let
them
marie
.
For
it
is
best
to
marie
than
bourne
.
And
the
same
apostle
writeth
vnto
Timothe
thus
:
Put
away
yonge
wydowes
/
for
whan
they
haue
abused
them selfe
at
large
/
than
wolde
they
mary
to
Christ
/
&
are
condemned
bicause
they
haue
refused
theyr
fyrste
ꝓmyse
/
&
walke
idle
from
house
to
house
/
neither
only
idle
/
but
tryflyng
&
bablyng
/
pratyng
&
talkyng
/
suche
thynges
as
be
commeth
nat
.
Therfore
I
wold
that
the
yonger
shuld
marie
/
&
bryng
forth
children
/
&
rule
their
house
/
&
gyue
their
enmy
none
occasion
to
say
il
by
them
.
For
ther
be
some
/
which
streight
after
their
conuersion
haue
folowed
Satanas
.
Yet
let
them
beware
/
that
they
do
it
nat
by
&
by
aft
their
husbandes
death
.
For
that
is
a
token
that
they
loued
nat
them
for
whose
departing
they
haue
so
sone
lefte
sorowyng
/
mournyng
/
&
al
desire
of
them
.
And
if
they
must
ꝓuide
ought
for
theyr
house
or
children
/
let
them
se
to
hit
before
the
busynes
of
maryage
and
dominion
of
a
newe
husbande
.
And
lette
them
get
suche
husbandes
as
be
accordynge
for
wydowes
to
be
maryed
vnto
/
nor
yonge
men
/
wanton
/
hote
/
and
full
of
playe
/
ignorante
/
and
riotous
/
that
can
neither
rule
theyr
house
/
nor
theyr
wyfe
/
ne
theyr selfe
neither
:
but
take
an
husbande
some
thyng
past
mydle
age
/
sober
/
sad
/
and
of
good
wyt
/
experte
with
great
vse
of
the
worlde
:
whiche
with
his
wisedome
may
kepe
al
the
house
in
good
ordre
:
whiche
by
his
discretion
may
so
temper
and
gouerne
all
thyng
/
that
there
maye
be
alwaye
at
home
sober
myrthe
and
obedience
/
without
frowardnes
/
and
the
house
holde
kepte
in
theyr
labour
and
ductye
/
without
payne
/
and
all
thyng
clere
and
holle
.
And
lette
them
were
and
knowe
/
that
these
contentes
hym
/
whose
pleasure
onely
they
shall
all
more
esteme
/
thanne
the
holle
countreys
besyde
Here
endeth
the
boke
called
th
instruction
of
a
Christen
woman
/
whiche
who
so
shall
rede
/
shall
haue
moche
/
both
knowlege
/
pleasure
/
and
frute
by
it
.