was but vii. yere olde loue woundede hym with his darte, and [he] was
sore takyne with the loue of Tysbe the feyre yong ientylwoman, þe which
was leke to hym in kyn and of age; and by þe grete hauntyng of þe twoo
louers togedir þe grete loue was perseyuid and by a seruaunte accused to
þe modir of þe yong gentylvoman, þe which tooke hir dougter and schette
hir in hir chambre and she shulde kepe hir wele inowgh from the hauntyng
of Piramus. And þerfor þer was grete woo betwyne þe two childyrne in
full pitous complayntes and wepyng. That prison dured longe, but as they
wexe in age þe sparke of loue encressed; for all ther longe absence it
qwenchid neuer the more. Bytweyne þe places of ther kyne[309] was but a
thynne wall. Thesbe perceyved the wall crassed,[310] where throw she saw
brygnes[311] on the toþer side; than she toke the pendavnde of hir
gyrdill[312] and put it throw the crevesse to þe entent þat hir loue
myht perseyue it, as that he dede in schorte tyme. And there thei ii^o
louers made ofte there assembles wiht full petous compleyntes. At the
laste, as two sore constreynyd be loue, there acorde was sich that
[that] nyte in the fryst qwarter of the nyght they shulde parte fro
there kynne and mete withowte the cyte at a well vndir a qwythe
thorne,[313] w[h]ere in there childehode they were wonte to pleye. When
Thesbe was come to the welle all alone and ferefull, she harde a lyon
come full rudly, ffor the which she, full of fere, fledde and layde hyr
in a bosche fast by; but in the waye felle from hir a white wymple.
Piramus come, the which by the moneshyne perseyuyd the wymple, but the
lyon hade fylyd it and made it all blody, the[314]
* * * * *
In[315] as mych as the nutte is better than the shelle,[316] it is seyde
[Sidenote: f. 35.] to the good knyght þat he shulde not sette his
thowght in felicite, þat þe parseyvyng of worthines be leste therefor.
To this purpose Hermes seith that it is better to haue pouerte in doyng
goode dedys than riches lewdly or evyl getyn, standing worthines is
euerlestyng and riches voide and dissauable.
Juno, whom he shulde not sette myche by, þe which is takyn for ryches,
we may vnderstond þerby þat þe good spyrit shulde disprayse ryches. And
Seynt Bernard seith, “O son off Adam, leue couetyse. Wherefor louest
thou so mych this worldly ryches, the which be neythir trwe ne thei be
not yowres, and, wheþþer ye will or non, at yowre dethe ye most nedis
leue theyme?” And the Gospell seyth þat a chamelle shuld souner passe
throwe an nedelles ye than a riche man shuld entre into the kynddom of
heuen; for a chamel hath but oo boche on the bake[317] and the evyl
ryche man hath .ii^o., on of evill possessions and þe tothir of synnes.
He most nedis leue the fryst boche at the dethe, but þe tothir, wheythir
he will or non, he shall bere with hym, if he leue it not afore or that
he dye. To this purpose oure Lord seith in þe Gospell, [“Facilius est
camelum per foramen acus transire quam divitem intrare in regnum
cœlorum”].[318]
L.
Ayens Amphoras[319] sad counsell, I þe sey,
Go not to distrye, for than thou shalt dye,
To Thebes, ne in the cete of Arges
Assemble not host with chelde ne targes.
Amphoras was a full wyse clerk of the cete of Arges and hade myche
connyng, and, when kyng Adrastus wolde go oppon Thebes for to distrye
the cyte, Amphoras, þe which by kunnyng knewe what harme myth fall
þerof, counseld the kyng not to goo, for, yf he wente, thei all shulde
be dede a[n]d dystroyed; but he was not beleuyd. Yit it felle as he
seyde. Wherefor it is seide to the good knyght þat ayens the counsell of
wyse men he shulde take no grete enterpryse. But as Soleyne[320] seith,
“The wyse manes counsell vayleth lytell to hym þat wyl not do
therafter.”
Be Amphoras counsel, ayens the which non shulde goo to bateyle, we may
take that the goode sperit shuld folowe holy prechyngges. And Seynte
Gregorie seyth in his Omelies þat, lech as the lyffe of the body may
notte be susteyned withowte that he take his refeccion bodyly, on the
same wyse þe lyfe of the soule may not be [Sidenote: f. 36] susteined
withowte ofte heryng the good worde of God.[321] Than Godes wordes the
which ye here[322] with youre bodely heris reseyue them in yowre hertis;
for, whan the word is hed and kepte in yowre wombe of mynde, than it may
profyte, but, as a seke stomak castyth owt his mete, and as men be in
dispayre of hym that brokyth notte but casti[t]h all owte, euen so his
he in perell of euerlastyng dethe þat heryth prechyng and doth not
þerafter. Þerfor the Scriptur seith, [“Non in omni solo pane vivit homo,
sed in omni verbo quod procedit de ore Dei.”][323]
LI.
Gouerne thou thi tong aftir Saturne;
Late not evill theryn long soiorne.
To speke to mech it is a fowle custome,
And grete foly þerin is to presume.
Saturne, as I haue seide before,[324] is a planeth hevy and sclowe.
Therfor it is seide to þe good knyght that his tong shulde be leke to
hym; for the tong shulde not be to hasty in spekyng to mych, but wysyly,
so that it speke non harme of noon, ne no thyng þat a mane myth there
impresun folye,[325] for a poyete seyth, “By the worde men knowyth a
wyse man, and by the looke a foole.”
Be the tong, the which shulde be lech Saturne, is vndirstonden the
sadenes[326] of speche. Hue of Seynt Victore seith to this purpose that
þe mouth þe which hathe not the kepyng of discrecion farith as a cete
that is withoute a walle, as a vessell that hathe no bothom,[327] as an
horse that hath no brydel, and as a chippe þat hath no rothir. An evil
kepte tong glydith as an ele, it perchith as an arwe; frendes [are] sone
turned therby and ennemyes multiplied. It is sclaunderus and soweth
discordes; at a strok it smyttyth and kyllyth many persones. Whoso
kepyth his tong kepith his soule; for[328] deth and lyffe is in the
poure off þe soule. And to this purpose Dauid seith in the Sawter booke,
[“Prohibe linguam tuam a malo, et labia tua ne loquantur dolum”].[329]
LII.
Beleue the Crow and his true counsell,
And be neuer besy ne trauele
In evil thyngges to be þe berer;
Off thi deme thou mayst be þe suerer.[330]
The fable seith that the crowe mette þe ravyn when he browte the
tidynges to Phebus of his loue Corinis, þe which hade done [Sidenote: f.
37.] amysse, and she[331] requiryd of hym so ferre þat he tolde hyr[332]
the cawse of this iurneye. But[333] she dissalowed hyme because he went
not for to gyffe hym example of the same, the which for a lych cas hade
ben chassede owte of the pallas howse, where some [time] [s]he was wonte
to be gretly avanced. But he wolde not beleue hyr, for þe which harme
folowed to hym. Where it is seyde to þe good knyght þat he shulde trost
þe crowe; and Platon seith, “Be no iangeler ne to the knyng grete
reportur of tydynges.”
How the crowe shulde be beleued, it is seide that the goode speryte
shulde vse sych counsell. As Seynt Grigorie seith in his Omelies, þat
strenght vailet not when counsel is not, ffor streynght is sone
ouerthrowyn, iffe it be not rested opon the gyfte of counsell, and the
soule þe whych hath lost in hym the seege of counsell outewarde he is
dysparbuled[334] in diuerse desires. Therefor the wyse man seyth, [“Si
intraverit sapientia cor tuum, consilium custodiet te et prudentia
servabit te”].[335]
LIII.
Iff thou enforce the with[336] any wyght
Strenger than thou to make playes of myghte,
Withdrawe the fayre þat hurte thou ne be;
Off Ganymedes vmbethynk the.
Ganymedes[337] was a yong ientilman of the Troyens ligne; and a fable
seith þat Phebus and he strof togedir in castyng of a barre of yron,
and, as Ganymedes myth not withstond the strenght of Phebus, he was
slayne wyth þe reboundyng of þe barre Phebus hade lawnchyd so hye that
he had lost þe syght þerof. And þerfor it is seyde that þe stryffe is
not goode with a strenger and a myghtier than a man is hym selfe, ffor
ther may not cumme thereof but grete inconuenyencie. Where a wyse man
seith, “To be besy with men þat vse vngracious games, it is a syngne of
pride, and communly the ende is angry.”
Fore to sey that a man shuld not enforce hym ayens a streynger þan he is
hym selfe, it is to vndirstond that the goode sperite shulde not take on
hym to stronge pennawnce withowte counsell. Seynt Grigori in his
Moralles spekyth hereof and seyth þat penawnce profytteth not, yf it be
not discrete, ne the vertue of abstynens is not worthe, yf it be sette
in sych wyse that it be scharper than the body may suffre. And þerfor it
is to conclude þat no poore person shulde take it on hym withowte
counsel off more discrete than hym selfe. Where the wyse man seyth in
his Prouerbes, [“Ubi multa consilia, ibi est salus”].[338]
LIV.
Resemble not to Jasone, that man [Sidenote: f. 38.]
The which throuȝ Medee þe fleze wan
Off golde, for þe which soon afterwarde
He yafe hire right evill guerdon and harde.
Jason was a knyght of Grece, þe which went into strawnge cuntreis, that
is to sey, into the Ile of Colcos, by the enortyng off his vncle
Pelleus, the which of envy desired his deth. There was a chepe[339] þat
hadde a flees of golde and it was kepte by enchauntment; but the
conquest was so strong that non comme thedir but that lost there lyfe.
Medee, the whiche was the kynges doughter of that cuntre, toke so grete
loue to Jason þat by the enchauntmentes that sche cowde, off the which
sche was a soueren maysteres, she made charmes and lerned Jason
enchauntementis by the whiche he whanne the fleese of golde, wereby he
hade worchip aboue all knyttes lyvynge, and by Medee was reserued fro
deth, to whom he hade promysyd euer to be trwe freende. But efftyr he
fayled of hys feyth and loued anothir and left hyr holy[340] and forsoke
hir, notwithstondyng she was off soueren beaute. Therfor it is seyde to
the good knyght that he shulde not be leke to Jason, the which was
vnknowyn and to ontrwe to þat the which hade schewed hym mych
goodenes.[341] Wherefor it is to veleyns a thyng for a knyght or any
nobill person to be rekeles or evyll knowyng of goodenesse, iff any he
hath reseyuyd, be it of lady or off gentylwoman or off ony othir
persone; ffor he shulde euere thynke thereon and guerdon it vnto his
powere. To this purpose Hermes seith, “Be not slowe ne delayyng to
remembre of hym þat hath doone the goode, for thou shuldest euer thynkke
thereopon.”
The good sperite shulde not be leke to Jason, the which was rekeles, ne
vncunnyng of the benefices reseyvid of his Maker. And Seynt Barnarde
seith opon the Cantecles that vnkunnyng is ennemye to the soule, a
lesser of vertues and dispraysyng of meritis and a lessyng of beneficis,
and allso ingratitude fareth as nowght,[342] the which dryeth the well
of pete, the dewe of grace and the reuer of mercye. And to this purpose
the wyse man seith, [“Ingrati enim spes tanquam hibernalis glacies
tabescet et disperiet tanquam aqua supervacua.”][343]
LV.
Kepe the wele fro the serpent Gorgon; [Sidenote: f. 39.]
Be ware that thou looke not hyr[344] opon;
Haue good sadde mynde opon Percyualle,[345]
And he shall the tell the story all.
Gorgon, as the fable seith, was a gentylvoman of souereyne beaute; but
because that Phebus[346] lay by hyr in the temple of Diane, the godes
was so sore meved and grevyd that she schawnged hir into a serpent of
ryght orribil figure. And þat serpent hade sich a propirte þat euery man
that [be]helde hir was changed sodeynely into a ston; and for the harme
that folwed of hire Percyvale, the worthi knyght, went for to fyght with
that fers beste. And he behelde hym selfe in the bryghtnes of his
shelde, the whiche was all golde, because he shulde not beholde the
evill serpent, and he dide so mych þat he smote of hir[347] hede. Many
exposicions may be made of this fable, and Gorgon may be vndirstonden
for a cete or a towne þat was wonte to be of grete bounte, but throw the
vicis of the duellers þerin it become a serpent and venemus; that is to
vnderstonde, þat it dede mych harme in the marches to there neygburs, as
to robbe and to pyll holy chirche,[348] all tho þat thei myghte gete,
and merchawndys and othir passeris forby were takyn and holden and put
in streyte presonys and thus were thei chawnged into stones. Percivale,
that behelde hym selfe in his chelde, þat is to sey, in his strynght and
knyghode, and went to fyght ayens the cite, he tooke it and tooke the
power fro it, þat it dede no more harme.[349] It myght be that some man
myght take a full feyre lady of evyll dedys, þe which bi hire couetise
put many from there goodes, but he put hir from þat wyll; and many othir
vndirstondynges may be sette herein. Therefor it is seide to þe good
knyght that he kepe hym fro behaldyng evill thyngges, þe which myght
drawe hym to evyll. And Aristotil seith, “Fle peple full of wikydnes and
befolowe wyse men and stody in there bookes and beholde thy selfe in
theire dedes.”
How that Gorgon shulde notte be beholden, þat is to sey þat þe good
sperite shuld not behold no thyng in no maner delyte, but beholde[350]
hym in þe childe[351] of þe state of perfeccion, and þat is for to fle
delites. Aristotyl[352] seithe þat, as it is impossibyl þat [fire shuld
burn in water, so it is impossibyl þat] compunccion[353] of herte is
among wor[l]dly delites, for thei be .ii^o. contrary thynges þat
distroyith iche of them othir, for compunccion is modir of terres and
delites engenderyth laughynges, compunccion restreynyth the [Sidenote:
f. 40.] hert and delites enlargeth it. To thys purpose seyth Holy
Scripture, “They þat sowyn in wepyng shal repyn in lawyng.”[354]
LVI.
Yf that loue make shorte to þe þe nyght,
Be ware Phebus noye the not with his myght,
Wherby thou mayst be take and tied
In Vlnecans lyeines and ouerleyede.[355]
A ffable seith that Mars and Venus loued togedir par amovres. It ffelle
on a nyght that þe[356] loueres were aslepe, arme in arme. Phebus, the
which sawe clerly, come opon theyme and for the which he accused theyme
to Vulcans, Venus husbond. Than he, þat sawe theyme in that plyte,
forged a lyeine and a cheyne of bras and bond them togedir so that thei
myght not meve, as he þat is smyth of heuen and can worke sotely, and
thus he come opon theyme and thanne went he forth [to] the tothir
godes[357] and sheued theyme his shame. And the fable seith that sich
rotters there be þat wolde full fayne falle in þe same mysdede.[358] To
this fabill may be sette diuers exposicions, and it may full souereynly
towche some poyntes of astronomye[359] to tho þat sotely can vndirstond
it. Mars[360] to owre purpose seith þat þe good knyght shulde kepe hym
þat in syche [cas] he be not ouerlede before yetilnes of tyme.[361] And
a wyse man seith, “Vnnethes is ony thynge of secrete but that of some it
is perceyuyd.”
There where þe auctorite seith þat, if lowe[362] schorte the nyghte to
the, we shall sey þat þe gode sperit shulde kepe hym from þe wacches of
the fende. Seynt Leo the pope seith to this, þat þe holde ennemy, the
which transfygured hym into an angell of lyght,[363] sesseth not to
strech his snaris of temptacions ouer all and to aspie how he may
corumpe þe feithe of good beleuers; he beholdyth whome he shall embrace
with þe fyer of couetyse, whom he shall enflame with the brennyng desyre
of lechery, to whom he shall purpose the lekerousnes of glotenye; he
examynyth of all customes, discutyth of hertes, commyteth[364]
affeccions and there seketh he cause of iniure where he fyndeth hyme.
Therefor seyth Seynt Petyr the apostle, [“Sobrii estote et vigilate quia
adversarius vester diabolus tanquam leo rugiens circuit quærens quem
devoret”].[365]
LVII.
Thamaris[366] dispraysed may not well be, [Sidenote: f. 41.]
Though a voman she were of Femene.
Umbethynk the where takyn was Cyrus,
For ryght herde and dere he brought þat distrus.[367]
Thamaris [was] qwen of Amazonie, a full worthy lady and full off grete
worthynesse, of grete hardynes and wyse in armes and gouernauns. Cirus,
the grete kyng of Perse, the which hadde conqwered many a region, with a
grete host he meved ffor to goo ayens a grete reaume of Femene, of the
which he sette but lytell by the streynghte. But she, the which was
experte and sotyll in crafte of armes, suffyrd hym to entre into hyr
reaume wythowte ony mevyng of hyr into the tyme that he was comyn into
strate passage among hylles and grete mownteynes, where a full strong
cuntre was. Than be Thamaris busshmentes[368] he was assaylled on
euer[y] parte with the wymmens hoste and browght so ferre forthe þat he
was takyn. The qwhen made hym to be browght before hir and made his hede
be smetyn off and to be cast in a tobbe full off his barons blode, the
which she had made to be sheded in his presens, and Thamaris spak in
this wyse, “Cirus, the which had neuer inowgh of mannys blode, now mayst
thow drynke inowthe.” And thus endyd Cirus, the grete kyng of Perse, the
which was neuer ouercome in no batayle affore. Therefor Othea seith to
the good knyght that he shulde neuer be ouertrostyng in hyme selphe, but
þat he shulde doute that he mytht happe amysse by some infortune and yit
by symplere than he ys. To this purpose Platon seith, “Disprayse noon,
ffor hys wertues may be grete.”
Thamaris, the which shulde not be dispraysed, thowe þat she be a voman,
is to sey þat a good speryte shulde not disprayse in hate[369] the state
of mekenes, be it in relygion or ell where; and that mekenes is to
prayse. Jon Cassian[370] seith that in no wyse the edifice of vertues in
oure sowle may not reyse ne dresse hym self if the fundement of very
mekenes be not tastyd fryst in oure hertes, the which, and it be ryghte
stedefastly sette, may susteyne þe lynes of perfeccion and of charite.
Therefor the wyse man seyth, [“Quanto maior es humilia te ipsum in
omnibus et coram Deo invenies gratiam”].[371]
LVIII.
Thy witte to be ennorted[372] suffre nought
To foly delitys, ne herto brought
Thy wyrchip; if it be asked of the,
Anon beholde the wele in Medee.
Medee was on of the konnyngest women of sorserye that euer [Sidenote: f.
42.] was and hade most kunnyng; and þat stories seith. Notwythstondyng
she suffred hire witte to be enorted at the owne will for to fullfylle
hire delyte, as in lewde love she suffyrd hyre to be maystyrde, so þat
she sette hire herte opon Jason and yaffe hym worchip, body and goodes;
ffor the which after that he yaffe hire a full evyll rewarde. Wherefor
Othea seith that the good knyght shulde not suffre reson to be ouercome
wyth lewde delyte in no maner cas, iff he will vse of the vertue of
streynght. And Platon seyth that a man of lyghte corage is sone
meved[373] wyth that the which he louede.
That a man shulde not suffre his wytte to be ennorted to lewde delyte
may be vnderstondyn that the goode sperit shulde not suffre his propir
will to haue dominacion; for, yf propir will of dominacion cesyd not,
there shulde be noon hell ne the fyer off hell shuld haue no dominacion
but opon the person that sufferyth his propir will to be lorde of hym,
ffor propir will feythyt ayens God and enprideth the selfe. That is the
which dispoilleth Paradyse and clothit hell and voydeth the valu of the
blode of Cryst Jhesu and submyttyth the worlde to the tharledom of the
feend. To this purpose the wyse man seyth, [“Virga atque correptio
tribuit sapientiam; puer autem qui dimittitur voluntati suæ confundit
matrem suam.”][374]
LIX.
Iff thou be soget to god Cupido,
The wood[375] giant looke thou kepe the fro,
That the harde roche in no wyse may put be
Opon Acis and opon Galatee.[376]
Galatee was a fayre godesse, the which had a yong ientilman that she
loued and he was dede.[377] There was a gyant of a fowle stature that
loued hir, but she lyste not to loue hym; but he aspied hir so besily
that he perceyued theyme bothe in the creues of a roche. Thanne were
they ouerleyde[378] with a sodeyne rage, and the roche trembled in syche
wyse that it holy brak and raffe asownedyr. But Galatee, the which was a
fayrye,[379] dressyd hir into the see[380] and askapid therby. This is
to vndirstond that the good knyght shulde be ware in sich case to be
ouerleyde with sich as hath myght and wyll to greve hym.
How he shuld be ware of the gyant, the which is yoven to Cupido, itt is
to vnderstond that the good speryte [shuld] be wele ware that he hath
non ymagenacion to the worlde ne to no thynge [Sidenote: f. 43.] þerof,
but euer thynke that all woordly thynges may litell while endure. For
Seynt Jerom seyth opon Jeremye that there is no thyng may be noysed long
emong those thynges which shalle haue ende; so all owre tyme is as of
litell regarde to the euerlastyng terme. To this purpose the wyse man
seyth, [“Transierunt omnia illa tanquam umbra et tanquam nuntius
percurrens”].[381]
LX.
Fleeth euer the godesse of Dyscorde;
Euyl be hire lyenis and hire corde.
Pellus[382] mariage full sore she trobled,
For the which after mych foolke assembled.
Dyscorde is a godesse of evil dedys, and a fabyll seyth that whan Pellus
weddyd the godesse Thetis, off whome Achilles was after that borne,
Jubiter and all the tothir godes and godesses were at the mariage, but
the godes of Discorde was not prayed therto and therefor for invie she
com onsent for. But she come not all for noghte, for she dide verily hir
office. When they were sette at dynne at a borde, the .iii. myghty
godesses Pallas, Juno and Venus, there come Discorde and cast an appell
of golde opon the borde, whereon was wretyn “Lete this be gouen to the
ffayrest”; and than the fest was trobeld, for yche off theyme sey thei
ought to haue it. They went afore Jubiter for to be iuged of that
discorde, but he wolde not plese on to displese anothir. Wherefore thei
putte the debate opon Paaris of Troye,[383] the [which] was an herde man
than,[384] as his modir drempt, when sche was grete with hyme, that he
schulde be cawse off distruccion of Troye; he was sent therfor to the
forest to the herdeman, venyng[385] to hym that he hadde bene his sone.
And there Mercurius, the wiche [conducted] the ladies,[386] tolde hym
whos sone that he was; than he lefte kepyng of shepe and went to Troye
to his grete kynne. The fabill witneschit thus, where the weri stori is
hidde vndir poyetikly couertoure, and because that often tymes many
grete mischevis hath fallen and fallyth throwe discorde and debate,
Othea seith to the goode knyth that he shulde be ware of discorde; so
that, as it is a fowle thyng to be a debatoure and to move riottes,
Pitagoras seith “Go not,” seith he, “in that weye where that hattes[387]
growes.”
Where it is seyde that discorde shuld be fleed, on the same wyse the
good sperit shulde flee all lettynges of consience and [Sidenote: f.
44.] eschewe stryvis and riottes. [Cassiodorus][388] souuerainly seith,
“He fleeth stryves and riottes; for to stryve ayens pes it is woodnes,
to stryue ayens his souereyne it is maddenes, to stryve ayens his
soogette it is grete velany.” Therefor Seynte Powle seith, [“Non in
contentione et æmulatione”].[389]
LXI.
Thyne evyll misdede forgete thou noght,
Iff thou to any[390] haue so myche wroughte,
For the reward he will wele kepe fro the.
Distroyed was Leomedon, parde.
Leomedon, as I haue seide, was kyng off Troye, and he hadde done grete
velany to the barons of Grece[391] to voyde them fro his lande[392]; the
wiche they foryate noght, but Leomedon hathe foryeten it whan the Grekes
ron on hym, the wiche ouercome hym, he oncouered and disporveide, so
they distroyyd hym. Therefor it is seide to the good knyght that, yf he
hathe mysdone to any, that he kepe hym wele, ffor he may be sekyr it
shal notte be foryeten, but rather wenged,[393] whanne he may haue tyme
and place. And to this purpose Hermes seyth, “Be ware that thynne
ennemyes com not vpon the, and thou disporveyde.”
That he shuld not forgete the myssedede that he hathe done to anothir
may be vndirstondyn þat, when the good sperite felyth hym in synne for
fawte of resistence, he shulde thynke that he shuld be ponnysshede, as
thei be that be dampnyd, yf he amende hym notte. And therof seith Seynt
Gregorie that the dome of God goth nowe fair and softely and a sclowe
pas, but in tyme comyng it shall recompence the more greuously the mercy
shall tarry of his acte. To this purpose the prophete Joel seith,
[“Convertimini ad Dominum Deum vestrum, quia benignus et misericors
est,” etc.].[394]
LXII.
Iff it happe thou be of loue doited,[395]
Be ware at the leste to whom thou tell it;
That thi dedes discouered not be,
Vmbethynke the welle of Semelle.[396]