vndirstonde that, yf the goode speryth will haue a glorius victorie, he
must haue perseuerance, the which sall lede hym to the victorie of
paradyse, of the which the ioies be infynite. As Seynt Grygory seith,
“Who hath þat tong that may suffice to tell it, and where is the
vndirstondyng that may or canne comprehend it, who[523] many ioyes be
there in that souereyne cete off paradyse, euer to be present[524] ...
visage of God, to se the vnscribable lyght, to be in surte neuer to haue
fere off deth, to be mery with the gyfte of euerlastyng clennes?” To
this purpose Dauid seith in þe Savter, [“Gloriosa dicta sunt de te,
civitas Dei”].[525]
LXXXVIII.
To the also I make mencion
Off Andromathais[526] vision;
Dispite not thi wyfe, I counsell the,
Ne othir wemen that wise be.
Avdromatha was Hectoures wyffe, and the nyght afore that he was sleyne
there com to his wyfe in a vision that the next daye that Hector went to
the batayle withowten dowte there he shuld be sleyne. For the which
Andromatha with grete seghens and vepynges dide hire power that he shuld
no goo into the batayle; but Hector wold not beleue hir and there he was
slayne. Wherefor it is seide that a goode knyght shuld not holy
disprayse visions of his wife, that is to sey, in avice and the counsell
of his wyfe, if he be wyse and well condiciond, and anamly of othir wise
women. For Platon seith, “Thou shuld not disprayse the counsell of a
lytill wise person, for, þough thou be neuer so olde, be not ashamed to
lerne, though a childe wolde teche the, for some tyme the ingnorant may
avise the wise man.”
The avision of Andromatha, the whiche shulde not be dispreysed,
[Sidenote: f. 67.] is that a good purpose sent by the Holy Gost Jhesu
Cristis knyght shuld not sette it at nought, but anoon sette it in
effecte vnto his power. Thereoff spekyth Seynt Gregory in his Moralles
that the good Sperite for to draw vs to goodnes andmonychit vs, meveth
vs and techitht vs. He admonychyt owre mynde, he meuith oure will and
techyt owre vnderstondynges. The Sperite, softe and swete, suffirth no
maner of litell spote of chaffe[527] abydyng in the habitacion of the
herte where he inspiryth, but broyleth it anoon with his subtile
circunspeccion.[528] Therefore the postile Seynt Powle seith, [“Spiritum
nolite extinguere”].[529]
LXXXIX.
If that thoue haue grete werre and besy,
In Babilonies streynght verely
Troste not, for be Minos[530] and that soone
It was take; trosteth not than thereone.
Grete Babilony was founded bi the grete gyaunt Nambroth,[531] and it was
the streyngest cete that euer was; but notwithstondyng it was take by
knynght Minos.[532] Therefore it is seide to the good knyght that he
shuld not so myche truste in the streynght of his cete or off his
castell in tyme off werre, but that it be full purveide off pepyll and
of all thyng that behoueth for dwe defence. For Platon seith, “Who so
trostith all only in his streyngth is often ouercomen.”
Be the streynth of Babilonie, wherein men shuld not trost, it is to
vndirstonde that the good sperite shulde not trust ne attende to thynges
that the worlde promysith; and Seynt Austyn spekith therof in the booke
of Syngularite of Clerkes,[533] that it is to lewde a trust[534] to name
his lyffe to be swre ayens the perell of this worlde. And it is a folych
hope to wene to be saue among the byttynges[535] of synnys; yit the
victorie incerteyne is as long as men be among the dartes of there
enmyes and kepith theyme vnhurte,[536] but who so is envirouned with
flawmes is not lyghtly delyuered withowtyn brennyng. Trost to hym that
hath the experience; though the world lawith[537] on the, tryst it not,
lete thi hoope be sette in God. Therefor seith the prophete Dauid,
“Spera in Domino,” etc.[538]
XC.
Hector me must pronunce thi deth smerte.
Wherefor grete sorwe bitteth my herte.
That shall [be] whene that Priant the kyng
[Thou] woldest not trost, which come the praying.[539]
The day that Hector was sleyne in bataile Andromatha his [Sidenote: f.
68.] wiffe come to pray Kyng Priant with full grete compleyntes and
wepynges that he wolde not that day suffre Hector to goo to bataile, for
withowte dowte he shulde be sleyne yf he went thedir.[540] Mars, the god
of bataile, and Minerve, the godesse of armes, hade veraly shewed it
there in hir slepe,[541] where thei apperid to hir. Priant dide all that
he myghte for he shulde not fyght that day, but Hector stale fro his
fadir and stirte owte of the cete by a waye vndir the erthe and went to
the bataile, where he was sleyne. And for because he neuer dishobehed
his fadir but that day, [it] may be seide the day that he shulde
dishabey his ffadir than shulde he die. And it may be vnderstond that
noon shulde dishobey his souereyne ne his good ffrendes, when they awyse
hym as in reson. And therfor Aristotil seide to Alexandir, “As long as
thou trustist the cownsell of theyme that vsith wisdom and that loued
the truly, thou salt reigne glorously.”
Where she[542] seide to Hector that she most pronounce his name,[543]
[it] is that the good sperite shulde haue contynell mynde on the owre of
deth. Thereof seith Seynt Bernard[544] that in mankyndely thynges men
fynde no thyng more certeyne þan deth, ne lesse incerteyne than is the
owre of deth; for deth hath no mercy of pouerte and dothe no worshippe
to reches; it sparith neythir wisedom, condicions ne age; men hath non
othir certeyne of deth but that it is at the doores of aged men and it
is in the mydwes[545] of yong men. To this purpose the wise man seith,
[“Memor esto, quoniam mors non tardat”].[546]
XCI.
I purpose yet to make the sadde and wyse,[547]
That thou vse in batailes ffor no gise
Off thyne harneis discouered for to be,
For thi deth than it will opyn to the.
In the bataile Hector was founde discouerede of his harneis, and thanne
he was sleyne. And therefor it is seide to the goode knyght that he
shuld not in bataile be discouered of his harneis. For Hermes seyth that
deth farith as the stokke[548] of an arrowe and lyff farith as an arrowe
that is sette to shoote.[549]
There where it is seide that he shuld kepe hym couered with his harneis
it is vndirstond that the good sperite shulde kepe his wittis cloose and
not voide. Seynt Grigori seith hereoff that a person the which departhit
hys vittis fareth as a iowgolowre the [Sidenote: f. 69.] which fyndeth
no wers hous than his owyn; therefor he is euer owte of his hows, euen
as a man that kepith not his wittes clos is euer vagaunt and owte of the
hous of his conscience and farith as an opyn hall where men may entre on
euery syde. Therefor [our] Lorde seith in the Gospell, [“Clauso ostio,
ora Patrem tuum in abscondito.”][550]
XCII.
Of Pollibetes[551] coveite not hastly
His harmes, for thei be vnhappy;
Of his dispoylyng folowed, parde,
Thi wofull deth be theyme þat sewed þe.
Polibetes was a full myghty kyng, the which Hector slewe in the bataile
after many othir grete dedes that he hadde done that day. And becawse
that he was harmede with ffayre harmes and reche, Hector coveite theyme
and stowpyd doung of his hors nekke for to dispoyle the body, and than
Achilles, the which swede after hym with hole will to take hym
discouerte, smote hym beneth for fawte off his harmure and at oo stroke
kylled hym, of whom it was grete harme, ffor a worthier knyght was neuer
gyrte whyth swerde of the which stories maken mencion. And that sich
couetyses may be no noyens[552] in sich places it shewith bi the seide
cas. Therefor the philosophir seith, “Disoordnet couetise[553] ledith a
man to deth.”
That we shulde not couete Polibetis armis, we may vndirstond that the
goode speryte shuld haue no couetise to no maner of wordly thynges. For
Innocent seith[554] that it ledith a man to deth, for covetise it is a
fyre that may not be stawnched. The couetous person is neuer content to
haue that the which he desyrith, for, whan he hath that he desiryd, he
desyrith euer more, euer he setteth his ende in as mych as that he
tenteth to have more and not to that the which he hath. Averyse and
covetise be .ii^o. saus makers,[555] the which sesseth neuer to seye,
“Bryng, bryng”; and to the value that the money waxeth the loue of the
mony waxeth. Couetise is the way to the gostly deth and oftetymes to
bodily deth. Therefor the postyll Seynt Powle seith, [“Radix omnium
malorum cupiditas est”].[556]
XCIII.
Assote the not in love of strawnge kynde;
The deede of Achilles haue in mynde,
Which wende to make of hys enmye [Sidenote: f. 70.]
His veri lyffe and that interely.
Achilles was asotyd in lowe of Polexene the faire mayden, the which was
sister to Hector, as he sawe hir in the begynnyng of the yere at the
servise off Ectoris yeris meynde[557] in the trwes tyme, where many
Grekis went to Troye to see the nobilnes of the cete and of the reche
terrement, that was the most solemny made that euer was made for the
body of a knyght. There Achilles sawe Polixenne, where he was sore takyn
with hir loue that he myght no wyse endure, and therefor he sent to
Hecuba the qwene that he wolde treite of mariage and he wolde make the
werre to sesse and the sege to departe and he shuld euer be there frend.
It was long after or Achilles armed ayens the Troyens becawse of that
lowe and [he] dede grete peyne to make the ost to departe, but he myght
not doo it and therfor the mariage was notte made. After that Achilles
slew Troylus, the which was so full of worthines that he was ryght leke
to Hector his brothir, standyng the yong age that he hadde. But the
qwene Ecuba was so full of woo for hym that she sent for Achilles to
come to hir to Troye ffor to treite of the mariage. He went thedir, and
there he was slayne. And þerfor it is seide to the good knyghte that he
shuld not assote hym vpon strawnge loues, ffor by ferre loues comyth
harme. And therfor the wyse [man] seith, “When thyn enemys may not venge
theyme, than hast thou nede to be ware.”
That a goode spyryte shulde not assote hym vpon strawnge loues, that is
to vndirstond that he shulde chawnge[558] no thynge but yf it comme holy
of God and [be] determined in hym. “All strange loues” is the worlde,
the which he shuld flee. That he shulde flee the worlde Seynt Austyn
seith in expownyng of Seynt Jonis Pistil,[559] “The world passith [and
its] concupiscens.[560] O resonable man,” than seith he, “whethir had
thou leuer loue the temperell worlde and passe with the tyme, or be
with[561] Cryst Jhesu and lyfe perpetualy with hyme?” To this purpose
Seynt Jon seith in his fryst Pistill, [“Nolite diligere mundum neque ea
quæ in mundo sunt”].[562]
XCIV.
Vndirtake non harmes folely;
It is perell for sowle and body
A naked harme and no shelde to take;
Off Ayaux may thou example make.
Ayaux was a full prowd knyght of þe Grekis and trostid to mych on
hymselfe, but yet he was a goode knyght of his hand. [Sidenote: f. 71.]
And for pride and soleynnes he vndyrtooke to doo armes with his arme
naked discouered withowte a chelde, and so he was boron through[563] and
ouerthrowen dede. Therefore it is seide to the goode knyght that to doo
siche armes, thei be neythir profitabill ne worchipfull, but rather thei
be named lewde and prowde, and thei be to perlyous. Aristotil seith that
many erreth be ignorance and fawte of knowyng and woote not whate it is
to do ne to leue, and some fayle be arrogance and pride.
How armes shulde not be vndertake follely is þat þe good sperite shulde
not tryst in his owyn fragilite. As Seynt Tawstyn[564] seyth in a
sermon, þat non shulde presume in his owyn herte when he pronownceth a
worde ne non sulde[565] [trust] in his streynghte when he sufferith
tentacion, for, when we speke wysely goode wordes, thei coume of God and
not of owre wytte, and when we endure aduersitees stedefastly, it cometh
of God and not of oure pacience. To this purpose the apostyl Seynt Powle
seith, [“Fiduciam talem habemus per Christum ad Deum, non quod simus
sufficientes aliquid cogitare ex nobis quasi ex nobis”].[566]
XCV.
Antenor exile and chase away,
Which purchassed ayens his contrey
Bothe treson, falsenes and grete vntrouth;
But yif he were yolden it were routh.
Anthenor was a baron of Troie, and when it com at the last to grete
Troyenne bateylles, the Grekys that hadde long kepte sege afore the cete
they wost not how they myght haue a conclusyon to take the cete, ffor it
was of ryght grete streynghte, than by the tysyng[567] of Anthenor. For
angre that he hadde to kyng Priaunt, he comforted theyme and seide that
thei shulde make a pes with the kyng, and by that mene thei may putte
theyme selue into the cete and they shall be youen a wey. Thus thei
dede, by the which Troye was betrayed. And because that the treson
hereoff was to grete and to evill, it is seide to the good knyght that
all sich semblable, where he knoweth theyme, he shulde exile and chasse
theyme awey, for sich pepill be gretili to hate. Platon seyth that
disseyte is capteyne and gouernowre off shrewes.[568]
Be Anthenor, the which shulde be chassed awey, we may [Sidenote: f. 72.]
vnderstonde that the goode sperite shulde dryve away all thynges whereby
ony inconuenyence myght come to hyme. To this Seynt Austyn seith that he
that is not besy to eschewe inconueniencees[569] is leche a b[u]tyrflye
that turnyth so ofte abowte the fyre of the lampe that he birneth his
wenges and thanne is drowned in the oyle, and to the birde that flieth
so ofte abowte the glewe that he lesyth his feddris. Example of Seynte
Petir, the which aboode so long in the princes courte of the lawe that
he fell into sich an inconuenience to renye[570] his Maystir. And the
wyse man seith, [“Fuge a via malorum, ne transeas per eam”].[571]
XCVI.
In Mynervez tempell to offir
Thou shulde not thi ennemye suffre.
Take thou goode hede to the hors of tre;
Troye hadde yet bene, had that not be.
The Grekes hade made a feynte pes[572] with the Troyens by Anthemores
trayson. Thei seyde thei hadde avowed a gifte to Mynerve the godes, the
which thei wolde offyr, and the[i] hadde made a horse of tre of an huge
grettenes, the which was full of men of armes, and it was so grete that
the yate of the cete most be brokyn for to late it cum in. And the hors
was sette opon whelis, that rolled it forth to the temple; and when
nyght come and when the tovne was most in rest, than the knyghtes lepid
owt of the hors and vent abowte in the cete, the which brente and kyllid
and distroiid the towne. The[re]for it is seide to the good knyght that
he shulde not trost in no sich fantasies ne offerynges. To this purpose
a wyse man seith, “A man shulde dowte the sotiltees and the spies of his
enemie, yif he be wise, and his shrewdenes,[573] yf he be a foole.”
By Minerve temple we may vnderstond holy chirch, where shulde not a been
offird but prayer. And Seynt Awstyn seith in the booke of Feyth, that
withowte the ffelechippe of holy chirch and baptym no thyng may availe,
ne the dedes of mercye may not vaile to euerlastyng liffe, for withowte
the lappe of the chirch non helthe may be. There[for] Dauid seith in the
Sauter booke, [“Apud te laus mea in ecclesia magna”].[574]
XCVII.
Trost not to haue a sure castell;
For Ylyones towre, sette full well,
Was take and brent, and so was Thune.[575]
All is in the handes of fortune.
Ylyon was the mayster doongon of Troye and the faryst and [Sidenote: f.
73.] the strengest castell that euer was made of the which stories
makyth mencion; but notwithstondyng it was take and brent and broute to
nowte, and so was the cete of Thune, the which was some tyme a grete
thyng. And becavse that sich causes falleth bi the chaungabilnes of
fortvne, it is desirid that the good knyght shulde not be prowde in hyme
selfe ne thynke hym selfe sure for no streyngh. Therefor Tholome[576]
seith, “The hyer that a lorde be raysed the perlyouser is the
ouyrthrowe.”
That man shuld not wene to have a svre castell, we may vndirstond that
the good sperite shulde take non hede to no maner delite; for as
delitees be passyng and not svre and ledith a person to dampnacion,
Seynt Jerom seith that it is inpossibile for a person to passe fro
delittes to delyttes, that is to sey, for to pase and lepe fro delites
of this worlde to the delyttes of paradyse, the which fillyth the wombe
here and the sowle there. For the diuine condicion is vnbounde, for it
is not yoven to thoo that weneth to haue the worlde euerlastyng in
delittes. And to this purpose is wreetyn in the Pocalipce, [“Quantum
glorificavit se et in deliciis fuit, tantum date ei tormentum et
luctum”].[577]
XCVIII.
Eschwe thou shulde þe swyn of Circes,
Where that the knyttes[578] off Vlixes
Were turnyd to swyne as to the ye.
Vmbethynke the wele of this partie.
Cyrces was a qwene, whos reaume was opon the see of Ytaile, and she was
a grete enchaunteresse and knew meche of sorcery and wichcraft. And whan
Vlixes, the which wente to the se after the destruccion off Troye, as he
went to a returnyd[579] into his cuntre, throwe many grete and perlyous
tormentes that he hadde he aryved at a hauen of the same lande. He sent
to the qwene by his knyghtes to wete wheythir he myght swrely taken
hauen in her lond or noon. Circes reseyuyd his knyghtes full gentely and
of curtesei made ordeyne for theyme a potage full delicious to drynke,
but the potage hade sich a strengh that sodenly the knyghttes were
chaunged into swyne. Circes may be vnderstond in many maners. It ma[y]
be vndirstonde be a lande or a cuntre where that knyghtes were putte in
fowle and veleyns preson; and allso she may be lekened to a lady full of
wantonnesse and ydilnes, that by hire many errant knyghtes, that is to
sey, sewyng armes, þe which anamly were of Vlixes pepill, that is to
vndirstonde, malicious and noyens, were kepte to soiorne as swyne. And
therefor it is seide to þe good knyght that he shulde not reste in sich
a soioryng. For Arystotill [Sidenote: f. 74.] seith, “He that is
holy[580] in fornicacion may not be aloved[581] in the ende.”
Cyrceses swyne may we take for ypocrysy, the which the goode sperite
shulde eschewe off all thynges. Ayens ypocrytes Seynt Gregory seith in
his Moralles,[582] that the lyfe of ypocrytes is but a frawdelous vysyon
and as a fantasye ymagenid, the which shewith owtewarde lykenes of an
ymage, the which is not in very dede inwarde. To this purpose owre Lorde
seith in the Gospell, [“Væ vobis, hypocritæ, quia similes estis
sepulchris dealbatis,” etc.].[583]
XCIX.
Thou shulde no grete reson shewe to þe man
The which as that tyme vndirstond ne can.
Yno, the which the soddyn corne dide sowe,
Noteth it to the well inowgh, I trowe.
Yno was a qwene, the which made sothyn[584] corne to be sowen, the which
comme not vppe. And therfor it is seide to the goode knyght þat gode
resons and weele sette and wyse autorites shulde not be tolde to the
pepill of rude vndirstondyng and that cannot vndirstond them, ffor they
be lost. And therfor Aristotile seith, “As reyne avaylith notte to corne
that is sowen on a stone, no more availleth argumentes to an onwyse
man.”
That faire and wise wordis shuld not be tolde to rude and ignorant
pepill, the which cannot vnderstond theyme, it is to sey that it is as a
thyng loste, and than ignorance is to blame. Seynt Bernard seith in a
book of xv. Degrees of Mekenes that fore noght tho ascuse theyme of
fragilite or off ignorance,[585] standyng that siche as syne most frely
be gladly ffreel and ignorant, and many thynges the which shuld be
knowen be some tyme vnknowen, outhir be necligence to kune it....[586]
All sich ignorances hath non excusacion. Therefore the postil Seynt
Povle seyth, [“Si quis ignorat, ignorabitur”].[587]
C.
Auctorites I haue written to the
An .c.; late theyme be take agre,[588]
For a woman lerned Augustus
To be worchipped and taught hym thus.
Cesar Augustus was Emperoure off the Romayns and off all [Sidenote: f.
75.] the worlde, and because thet in th[e] tyme of his reygne pes was in
all þe world and that he reyngned pesibily, lewed pepill and
misse-beleueres thought that the pes was becawse of his goodnes; but it
was notte, for it was Crist Jhesu, the which was borne off the Virgine
Mary and was that tyme on þe erth, and as long as he was on erth, it was
pes ouer all the worlde. So they wold haue worchippede Cesar as God; but
thanne Sebille bad hym to be well ware that he made hyme note to be
worchipped, and that ther was no God but on alone, þe which had made all
thynges. And thanne she lede hyme to an hy mounteyn withowte the cete
and in the sone by the will of owre Lord aperyd a Vergine holdyng a
Childe.[589] Sibille shewed it to hym and seyd to hyme that ther was
very God, the which shuld be worchipped, and than Cesar worchippede hym.
And becaus that Ceesar Augustus, the [which] was prince off all the
wor[l]de, lerned to knowe God and the Beleve off a woman, to the purpose
may be seide the auctorite that Hermes seith, “Be not ashamed to here
trowth and good techyngges of whom that euer seith it, for trouth
noblyth hym þat pronounceth it.”
There where Othea seith that she hath wreten to hym an .c. [Sidenote: f.
75b.] auctorites and that Augustus lerned of a woman, it is to
vndirstond that good wordes and good techynges is to prayse of what
persone þat seith it.[590] Howe[591] de Seint Victor spekyth hereof in a
boke called Didascalicon, that a wyse man gladdely herith all maner of
techynges; he dispisyth not the Scriptur, he dispyseth not the person,
he dispiseth not the doctrine; he sekyth indifferently ouer all, and all
that euer he seth the which he hath defaute; he considerith notte what
he is that spekyth, but [what] that is the which he seith[592]; he
taketh no hede how myche he can hymme selfe, but how mech he cannot. To
this purpose þe wyse man seith, [“Auris bona audiet cum omni
concupiscentia sapientiam”].[593]
GLOSSARY.
a, _have_, 16, 78, 111
abaundonede, _devoted_, 38
a ben, _been_, 41
abusyon (abusion, H.), _abuse_, 50
accused (accusee, H.), _told_, _reported_, 52
achaunge, _exchange_, 91
acome, _come_, 50
acorde, _agree_, 34
acorde, _agreement_, 52
acordyng (couuenable, H.), _fitting_, _proper_, 15, 25
afore or, _before that_, 70
affrayed, _terrified_, 41
agre, _favourably_, _in good part_, 113
all gates, _anyhow_, _by any means_, 72, 89
all only but, _except_, 9
aloved (louez, H.), _praised_, 112
alyche (allegue, H.), _allege_, 12
anamely, anamly, _namely_, 7, 12, 17, 27, 70, 78, etc.
anggwyssous (angoisseuse, H.), _full of anguish_, 89
applique, _apply_, 8
arayed (aournez, H.), _equipped_, _adorned_, 7, 8, 23
arayeth (arroie, H.), _equippeth_, 6
armure, _armour_, 24
arwe, _arrow_, 56
assay (essay, H.), _trial_, _test_, 6
assot, assote, _besot_, _make foolish_, 36, 74, 106
assotted, _besotted_, 75
assottede of, _besotted with_, _doting on_, 28, 36
aturnyd, _turned_, 72
auctorised, _authenticated_, _vouched for_, 2, 4
availe, avayle, _advantage_, _profit_, 5, 12, 26, 37
aventerous, _adventurous_, 9
aventure, _adventure_, 12
avisement, _reflection_, _counsel_, 19
avowed, _vowed_, 109
avysyons, _visions_, _dreams_, 75, 76, 88
ayen, _against_, 2
ayen, ayene, _again_, 7, 48, 79
ayens, _against_, 12, 29, 32, etc.
ayens say, _gainsay_, 47
bachelere, _bachelor_, 28
bateilled, _battled_, _fought_, 22
bayle (baillif, H.), _bailiff_, 13
be, _been_, 41
beerys (ours, H.), _bears_, 12
befolowe, _follow_, 60
begone (_sc._ evylle b.), _affected_, _beset_, 41
behouely (couuenable, H.), _proper_, _befitting_, 8, 12, 23, 82
bellue (belue, H.), _monster_, 15
ben, _be_, 70
besy, _busy_, 5
boche (boce, H.), _hump_ (_of a camel_), 54
bolnynges (lenfleure, H.), _swellings_, _pride_, 76
borde, _table_, 67
bosche (buisson, H.), _bush_, 53
bostus, _boastful_, _threatening_, 51
boores, _boars_, 12
bounte (bonte, bernage, _sc._ barnage, H.), _goodness_, _nobility_, 8,
11, 27, 60
brayeng, braying (de brayre, H.), _croaking_ (_of frogs_), 34
brennyng, _burning_, 62
brent, _burnt_, 69, 110
brokyth (retient, H.), _digests_, _retains_ (_on the stomach_), 55
brond (brandon, H.), _brand_, _torch_, 36
brothe, broththe (palu, H.), _muddy water_, 33, 34
broute, browte, _brought_, 12, 56, 110
bruled, _broiled_, _burnt_, 69
bryboure (lierres, _sc._ larron, H.), _thief_, _robber_, 41
busshmentes (embusches, H.), _ambushes_, 63
b[u]tyrflye (papillon, H.), _butterfly_, 109
carles (villains, H.), _churls_, _rustics_, 33, 34
cesse (cesser, H.), _make to cease_, 9
chaiere (chayere, H.), _chair_ (_of a professor_), 6
chamel, chamelle, _camel_, 54