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Book Of Judith

BOOK OF JUDITH: EXPLANATORY NOTES

ABBREVIATIONS: CA: Gower, Confessio Amantis; CM: Cursor mundi; CT: Chaucer, Canterbury Tales; DBTEL: A Dictionary of Biblical Tradition in English Literature, ed. Jeffrey; HS: Peter Comestor, Historia Scholastica, cited by book and chapter, followed by Patrologia Latina column in parentheses; K: Kalén-Ohlander edition; MED: Middle English Dictionary; NOAB: New Oxford Annotated Bible; OED: Oxford English Dictionary; OFP: Old French Paraphrase, British Library, MS Egerton 2710, cited by folio and column; Whiting: Whiting, Proverbs, Sentences, and Proverbial Phrases; York: York Plays, ed. Beadle. For other abbreviations, see Textual Notes.

As with several books of the Bible (see, e.g., Tobias), there are significant differences between the Vulgate text of Judith and that found in many other versions of the Bible, like the NRSV. In the case of Judith, there are four extant Greek versions, two Latin ones, one in Syriac, and at least three later versions in Hebrew. Though I have found no direct correlations between it and the present work, it is also of note that the story of Judith survives as one of the most famous surviving works of Old English, an incomplete verse epic in the Beowulf-manuscript.

The Paraphrase-poet’s manipulation of the figure of Judith has been studied at length by Squires, who argues that the Paraphrase, “by its linguistic choices and by its emphases, transmutes the biblical figure, reducing the sense of her beauty and sexuality, and moulding her to fit acceptable contemporary stereotypes . . . to de-fuse the threat that her powerful femininity poses” (“Treatment,” pp. 189, 196). I make references to Squires’ work throughout the notes that follow.

17007–08 Wherfore fowle vengance on hym fell / to lyfe als best with grouand grese. As Squires points out (“Treatment,” p. 197n13), the poet here “conflates the Nebuchadnezzar of the Book of Judith with that of Daniel” as the latter’s end, recorded in Daniel 4:33, is transferred to the former: “This indicates the non-scholarly nature of the text,” Squires writes, because “Comestor certainly distinguishes” them.

17037–40 The Jewys that were dwelland / in Jerusalem cyté / Myght loke over all that land / and full grett soroyng see. Peck notes the oddness of the implication in these lines — and subsequent references to the Temple — that the city around which the main action of the story takes place is Jerusalem: the Vulgate clearly gives the name of the besieged city as Bethulia, an otherwise unknown location. The poet’s confusion between locations might well be due to Comestor’s lack of clarity on the matter, however, and it is certainly not specific to the Paraphrase: Chaucer’s Monk places the story in Bethulia (CT VII[B2]2551–74), while Gower’s Mirour de l’Omme places it in Jerusalem (lines 17461–72). Further clouding our ability to be certain what location was on the Paraphrase-poet’s mind is his reference, in line 17112, to Holofernes shutting off a watercourse coming “fro Jerusalem,” which hardly makes sense if Jerusalem is besieged but would, perhaps, be fitting of a nearby town.

17038 cyté. Peck maintains the general capitalization of the noun throughout Judith, wondering whether this is meant to “focus attention on the Jews’ special dwelling place,” thus relating it to Jerusalem (see note to lines 17037–40, above). I have chosen not to follow suit, given that the word is capitalized elsewhere in the base manuscript of the Paraphrase, where such implication cannot be inferred.

17080 Abymalech. Peck notes that the poet seems to have confused Amalech, from the Judith 4:12 in the Vulgate, with Abimelech, from Genesis 20–26.

17112 fro Jerusalem. See note to lines 17037–40.

17179 Sho wold yt wast with womans wytt. Squires observes that “the phrase ‘woman’s wytt’ is curiously ambiguous since it would appear to refer to her use of feminine wiles to defeat Holofernes but in the context of her ‘wise woman’ designation and her immediate behaviour towards Ozias and the Bethulians this is far from obvious” (“Treatment,” p. 191).

17181–82 To the Tempyll rayked scho ryght / and cald tho folke in fere. Squires points out that “[f]rom the moment that she enters the action her voice is one of authority” (“Treatment,” p. 191). “Indeed once Judith has entered the action, with the exception of one speech of sixteen lines of Holofernes, four lines of exclamation when Holofernes’ body is discovered and one stanza (1473) of dialogue between Judith and the victorious warriors, all direct speech belongs to Judith” (p. 198n21).

17183–84 up sho stud on heyght / so that thei suld hyr here. Judith “does not discuss the matter of the city’s proposed surrender with the leaders in private (as in the Bible) but, standing in a prominent position, rebukes their leader . . . in public . . . for the policy he has proposed. Her tone has the uncompromising ring of the female saint or female authority figure like the Pearl maiden” (Squires, “Treatment,” p. 191).

17211 Job and Thoby. Judith’s connection of present circumstance to those of the books of Job and Tobias is not biblical, nor can I find any other telling of the story in which she does so. It is fitting here, however, given the proximity of those tales to hers in the Paraphrase; the poet’s characters thus aid him in making his work more unified. The fact that, despite these efforts and traditional orders to the contrary, the poet nevertheless places Esther between Job and Tobias and the present book is yet more evidence that he is faithful to a source with this order already in place, which could be, though is not necessarily, Cassiodorus. See the introduction.

17223 Now, sers. Squires notes Judith’s shift in tone after the capitulation of the male authorities to her will, as “she responds more politely” to them in this subsequent speech (“Treatment,” p. 192).

17241–50 sho hyr arayd / in garmentes gud and gay . . . to make hyr semly unto se. Squires makes much of the Paraphrase-poet’s keen interest in the material aspect of Judith’s appearance: “the chief emphasis of this text is not on Judith’s beauty but rather is transferred onto the richness of her clothing” (“Treatment,” p. 190). See note to line 17250.

17250 semly unto se. Though I have glossed semly as “beautiful,” Squires notes that the vocabulary “not only reduces markedly such explicit reference to her beauty but uses language for it which converts it from the sexually dangerous to the socially acceptable. . . . It is not a vocabulary choice which suggests the beauty of the seductress but the outer beauty which matches and mirrors the inner beauty of spirit” (“Treatment,” p. 189). Such observations aside, we might note, too, that it is not Judith herself who is "semly" in this text: it is her clothing, a transference that further reduces the threat of her sexuality. See note to lines 17241–50.

17321–22 forto marre hym more in myght, / full flatt unto the grownd sho fell. Squires points out that Judith’s “behaviour towards Holofernes at their first meeting seems to play more on Holofernes’ sense of power than on his lust, and to relate to Judith’s social status rather than her physical desirability” (“Treatment,” p. 191). Again and again she presents herself as submissive to his authority, while at the same time appearing, both in her speech and garments, to be a woman “of grett degré” (line 17332), which pleases Holofernes greatly.

17455–60 Bot to slepe was sho never unclede. Squires observes that the poet “contrasts [Judith’s] labour with the luxury that Holofernes is offering her. . . . Far from revelling in the physical luxury as would a Delilah, she does not even undress but deprives herself of sleep and engages in hard labour for the good of her people” (“Treatment,” p. 193). In addition, one might note that the observation that Judith never undresses further underscores her devotion to God’s Law and the celibacy that it requires of her. See, too, the note to lines 17525–40.

17461–70 While in the Bible Judith goes to the well to purify herself and pray to God for support, here in the Paraphrase she goes to the well to bring water to the water-starved city. Peck notes: “in romance tradition the woman normally needs a guardian for her well (e.g., Chrétien de Troyes’ Yvain). Here Judith tends the well herself for the benefit of the whole city” (Heroic Women from the Old Testament, p. 152n1456.1–10).

17525–40 The Bible makes no mention of Judith ever leaving Holofernes’ side between the banquet and his beheading. The poet’s addition of having her temporarily leave the bedchamber, however, ensures his audience that Judith never comes close to compromising the celibacy of her widowhood.

17556 wyghtly went ther way. Peck glosses wyghtly as “manfully,” presumably echoing the Douay-Rheims translation of Joachim’s praise of Judith’s actions at Judith 15:11. While I have not followed the gloss — the Middle English is not necessarily as gendered — it is an interesting consideration, especially in light of the tale’s deep interests in issues of gender. See, too, notes to lines 17577–604 and 17675.

17575 scho schewed hyr releke ryght. “Although the word ‘releke’ can be used without religious connotations . . . there does seem [to be] deliberate irony in the choice of this term. The beheading of Holofernes and removal of his head forms an interesting parallel to martyrdoms which require decapitation to kill a saint. For example in the legend of St Margaret of Antioch . . . her head [is] taken to Paradise in the embrace of angels while her body remains behind as a relic working healing miracles. Holofernes’ fate is almost a parody of this: his head is borne into Bethulia/Jerusalem in Judith’s food bag and his body remains behind to perform the ‘miracle’ of sending his invincible army in headlong flight” (Squires, “Treatment,” p. 198n24).

17577–604 Judith’s speech, which begins, as Squires notes, “with a series of imperatives,” marks her as “the sole authority figure” in the city. “Judith as God’s representative and instrument has become both the civil and religious leader of her people,” a “figure of the powerful female” that the poet will subsequently work to mediate (“Treatment,” p. 192).

17651–78 Thei fand all safe certayn . . . that thei not stryfe. This sequence, in which the Assyrian camp remains untouched by the victorious Jews until they have brought Holofernes’ personal goods to Judith and received her wise direction regarding the orderly division of the spoils, stands against the known texts of the biblical tale. In the Bible, the camp is plundered even as the Assyrians are fleeing, and details about specific treasures being set aside for Judith are not given until the triumphant return of all to the city. One obvious result of the Paraphrase’s different account, for which I can find no source, is that the Jewish forces are presented as remarkably controlled and orderly from beginning to end. They are loyal to the social authoritative structures of their world — especially those associated with religion, whether rooted in the traditional location of the Temple or the quite nontraditional location of the figure of the uncompromising Judith.

17675 To make us mery evermore. Both extant manuscripts read To make us men evermore (see textual note). While I have followed previous editors in emending the line, it is not without some hesitation; the manuscript reading presents a very interesting admission on the part of those speaking (presumably the town elders): Judith’s gender-infused victory, and its subsequent triumphant spoils, have restored a traditional gender balance to the community: the men have now resumed their masculine roles, and Judith will return once more to her widow’s weeds. See note to lines 17703–35.

17703–36 Unlike the Bible, which presents the fact of Judith’s widowhood at the moment of her first appearance, the Paraphrase only mentions it here, at the end of the narrative. The alteration provides the poet with an opportunity to focus the whole of his conclusion on a portrayal of Judith as “not the wise and commanding leader, nor, exactly, the wealthy and noble ‘lady,’ but an even more acceptable development of that image, the pious, chaste, charitable and retiring widow who remains content with devotion to the memory of a single husband.” Thus the Paraphrase-poet “makes it appear that the dramatic events of the narrative had no permanent effect on Judith. As soon as her role as God’s agent is complete, she immediately retires to her ‘proper’ female role of managing her house and her servants, and caring for the poor” (Squires, “Treatment,” p. 195).

17707–08 sho weryd hyr wedow wede / bot in soverane sesons of the yere. The detail that she did not wear her widow’s weeds during holidays, derived from Judith 16:27 in the Vulgate, does not appear in all versions of the Bible due to the multiple recensions of the book of Judith. It is lacking, for instance, in the NRSV. See headnote.

17715–16 Manasses . . . that lordly lyf before had led. Squires wonders at the fact that the Paraphrase makes no mention of the manner of Manasses’ passing: “Is this because his death while working in the fields at harvest does not match the image of a wealthy landowner for the poet?” (“Treatment,” p. 198n19).

BOOK OF JUDITH: TEXTUAL NOTES

Book Of Judith

by: Michael Livingston (Editor)

from: The Middle English Metrical Paraphrase of the Old Testament 2011

	JUDYTH.
[NEBUCHADNEZZAR'S PRIDE AND POWER (1:1–16)]
16960 16965 16970 16975 16980 16985 16990 16995 17000 17005 17010 17015	1414. Dame Judyth was a gentyll Jew and woman wyse whore sho suld wende. Now wyll we nevyn hyr story new, for to sum men yt myght amend To see how sho in trewth was trew als lang als sho in lyf con lend And lufed the Law als lele Ebrew that Moyses tyll hyr kynred kend. That law forto mayntene sho ordand in all thyng, Als insampyll was seyn and wyttenest in werkyng. 1415. Bot to mell with this mater more this lady now wyll we leve of hand, And tell of fare that fell before, als our faders before us fand. A kyng, Nabogodhonosour, in Bablion he was dwelland. All other kynges and lordes wore full stably at his stevyn to stand. All that lufed paynyms law and lyfed by mawmentry Aftur his dedes con draw and lowted hym fast forthi. 1416. He had this werld sett at his wyll; hym toyght no noye suld neght hym nere, For all his forwardes to fulfyll all hethyn folke were full fayn in fere. With Ebrews oft hym angerd yll, for them lyst not his lare to lere. Oft sythys he spyed them to spyll with engynys and with sawtes sere. By sere cautels he kest how he myght bryng them down, Bot whyls thei lufed God best, to beld them ay was He bown. 1417. This kyng was strang in ylke stoure, and in all were he wan degré; And so he gat to grett honowre and conquered kynges in sere cuntré, Wherfor he fell in fowle errowre, als men may be exempyll see. He couth not knaw his creatore bot hoped ther was no god bot he. On payn of lyf and lyme he warnd his men ylkon And bad thei suld hald hym ther god and other none. 1418. So in this errour con he dwell als maystur most of more and lese, Wherfore fowle vengance on hym fell to lyfe als best with grouand grese. Bot here we have no tym to tell the poyntes that proves all the procese. Furth with our maters wyll we mell how Jewys ware doyne to grett dystrese. For then the kyng ordand his ost with playn powere To dystroy ylka land that his law wyll not lere.	noble; (t-note) wise wherever she went invoke her some truth was true so long as she in life remained loved; as a loyal Hebrew to her people taught As example witnessed in [her] behavior speak; (t-note) leave aside (for a time); (t-note) events; happened found; (t-note) Babylon; dwelling steadfastly; command loved pagan lived in idolatry bowed to him fast therefore annoyance; approach agreements glad together desired not; teaching to learn times he desired; destroy; (t-note) siege engines; many assaults crafty devices comfort; ever; committed powerful; every battle warfare; victory (t-note) but himself limb; (t-note) each one (see note) live as a beast upon growing grass speak (t-note) army; naked power each land obey
[NEBUCHADNEZZAR SENDS HOLOFERNES AGAINST THE JEWS (2:1–7:18)]
17020 17025 17030 17035 17040 17045 17050 17055 17060 17065 17070 17075 17080 17085 17090 17095 17100	1419. And to fulfyll all this in dede to semble folke he wold not sese. He ordand on his ost to lede, a dughty duke heyght Olyfernes, And bad all men to hym take hede and with hym wend in were and pese. The folke were fayn and with hym yede, and for ther cheftan thei hym chese. The kyng bad them not spare bot dyng down all be deyne That wold noyght luf ther lare, tyll all be conquered cleyne. 1420. This dughty duke that I of ment fro his werke wold no langer abyde. With full grett ost furth is he went with mynstralsy and mekyll pride. Cytes and burghes both thei brent, the Jewys to harme full fast thei hyed. Cornes and wynes shamly thei shent. Thor was no trews to take that tyde. The Jewys that were dwelland in Jerusalem cyté Myght loke over all that land and full grett soroyng see. 1421. When thei had so dystroyd and strayd and fuld the folke be fyrth and fell, A sege to that cyté thei layd whore Jews was dyght most forto dwell. “We sall not sese, for soth,” thei sayd, “or all the chylder of Israel With all ther godes to ground be grayd. So sall thei never of maystry mell.” Thei loged them thore to lend and lyfyd at ther lykyng Full fawrty days tyll end that burgh in bale to bryng. 1422. Bot folke within full wysly wake ther cyté fast forto dyffend With allablasters and with bows of brake ay redy bown forto be bend. With gunys grett styfly thei strake, within ther dynt durst no man lend. And ever to God ther mayn thei make ther mornyng with his myght to mend. Within that cyté ere prestes to pray plenté, And knyghtes full wyse of were to govern ther degré. 1423. Bot ther degré was not to deme all yf thei were dughty of dede. Ther enmyse were so bold and breme, to them thei durst not batell bede. Ther byschope heyght Elyachym, and unto hym holy thei yede And prayd hym say how yt suld seme them forto deme in swylka drede. He commawnd then that thei suld both with hert and hend Mekly unto God pray ther myschefe to amend. 1424. “For so,” he says, “ye sall encrese and nothyng of your rebels reke.” He sett ensampyll of Moyses and of the grett Abymalech: “He putt his pepyll fast in prese, to fell Goddes folke thei were full freke. Bot ay whyls Moyses prayd for pese, God sett ther noys in ther enmys neke. Yf we werke on swylke wyse and faynd our God to plese, Then sall non yll enmyse unto us do dysesse.” 1425. Thei were full redy, os he them red, forto aray aftur his resown. Full bowsomly, os he them bed, on the bare erth thei sett them down. In hayrys and sekkes sone were thei cled and kest powder apon ther crown. All yf ther enmyse wele were fed, to fyght then had thei no fusyown. Ser Olyfernes toyght thei lay ther full lang whyle. Sere soteltes he soyght to wyn them be sum wyle.	assemble; tarry one [man] his army named Holofernes go in war and peace glad; went; (t-note) declare strike; everyone at once love their teaching utterly brave leader; mentioned desist army towns; burned hastened Cornfields and vineyards; destroyed truce; at that time dwelling; (see note) (see note) sorrowing scattered; (t-note) despoiled; woods and hills siege were most prepared; (t-note) stop; they [Holofernes’ army] until destroyed; (t-note) victory tell remain city in grief wisely are vigilant their; defend; (t-note) crossbows; winches and racks always prepared to be cocked great cannons powerfully range; remain their complaint their mourning are learned in warfare maintain their position judge whether they were all doughty warriors fierce engage Joakim as a group they went judge under such terror; (t-note) heart and hand (i.e., word and deed) Meekly enemies reckon (t-note) (see note) conscription destroy; bold prayers work in similar manner endeavor no wicked enemies harm as he advised them; (t-note) to array [themselves]; reason obediently; commanded hairshirts; sackcloths; clad cast ashes; heads Even provisions (t-note) Many subtleties stratagem
[HOLOFERNES CUTS OFF WATER TO THE CITY; DESPAIR SETS IN (7:19–28)]
17105 17110 17115 17120	1426. He wyst wele thei wold have no dawt whyls thei had welth of waters clere. Therfor he gart spare ylk spowte whore any wels of watur were. He mad ther bekkes to ryn abowt that non suld negh that cyté nere. So menes he forto make them lowt and be full blyth his lay to lere. Then were the Jews in wo, when thei saw stopped ylke streme Fro the cyté of Jerico and fro Jerusalem. 1427. Thei saw ther wellys wex all dry, thei fand no tast in town ne feld. No wounder yf thei were sory, for wyn was wasted all that thei weld. Ther price prophett then heyght Ozi, that in batell them best wold beld. To hym thei come with carfull crye and bad he suld ther bodes yeld. “Our lyfes so forto save, for, sothly, ser,” thei say, “Bettur is our hele to have then dye all on a day.”	knew well; doubt; (t-note) while made rare each drop wells brooks to be diverted; (t-note) come near submit; (t-note) eager his law to learn (see note) grow spoiled; possessed best; Uzziah protect; (t-note) homes surrender truly health
[UZZIAH’S PRAYER AND PROMISE IN THE TEMPLE (7:29–32)]
17125 17130 17135 17140 17145 17150 17155 17160 17165 17170	1428. When Ozi herd them sorowyng so and lyke to lose all that land, He weped and wrang his hend for wo, and unto them thus he cummand Unto the Tempyll all forto go and pray ther God all-weldand “Us forto wyn out of this wo, sen all our hele henges in His hand.” Full prestly thore thei pray, nevenand grett God be name, And thus hymself con say, for thei suld say that same: 1429. “Lord God that mad kyrnell and corne and all may save be land and see, That fed our faders fare beforn and fro Kyng Pharo mad them free! Sene Thee lykes noyght that thei be lorn that trewly trows and treystes in Thee, Have mercy on us evyn and morn. Save Thi servandes and this cyté! We wott full wele us aw for syn swylke lyf to lede, Bot Thi mercy we knaw is more then our mysdede. 1430. “We wott wele Thou is all-weldand and all may govern gud and yll. Agayn Thi stevyn may nothyng stand, all states may Thou steme and styll. Chasty us, Lord, with Thi hand that our enmyse say not this skyll: ‘Ther god was wunt them to warrand, now wyll he not tent them untyll.’” Then all that pepyll prayd full lowly, lese and more. And forto make them payd to them thus sayd he thore: 1431. “I rede we fast fyve days to end with all wrschep we may weld, And see yf God wyll socour send us forto save under His sheld. And yf no comforth then be kend, this cyté sone then sall I yeld Our enmyse to have in ther hend, so that thei hete to be our beld.” Thei sayd, “We all assent this forward to fulfyll.” And so ther ways thei went ylkon at ther awn wyll.	likely hands (t-note) (t-note) almighty; (t-note) since; welfare holds earnestly naming; (t-note) [Uzziah] himself did seed and grain by; sea; (t-note) fathers in former times Since; be lost believes and trusts night and day (t-note) know; we ought such greater than voice; (t-note) contain and silence Chasten these words did formerly protect them care for them so long meekly satisfied advise devotion; wield shown surrender their power promise; protection; (t-note) agreement; (t-note)
[JUDITH’S ANGRY RESPONSE TO UZZIAH’S PROMISE (8:1–36)]
17175 17180 17185 17190 17195 17200 17205 17210 17215 17220 17225 17230	1432. Bot then this wyse woman Judyth, when scho herd of ther tythyng tell, How Ser Ozi had ordand yt ther cyté and therselfe to sell, And how he made that mesure fytt to dome of God fyve days to dwell, Sho wold yt wast with womans wytt, and furth scho went that fare to fell. To the Tempyll rayked scho ryght and cald tho folke in fere, And up sho stud on heyght so that thei suld hyr here. 1433. To Ozi fyrst hyr mone sho mase als to most maystur tho men amang. Sho says, “O myse thou takes thi trace, and to my wytt thi werke is wrang. How dere thou sett in certayn space the wyll of God to come or gang, Sene He is gyfer of all grace sone forto leve or to last lang! This is more lyke to greve our God, that most may gayn, Then us oght to releve at put us fro this payn. 1434. “Therfor is gud that we begyne of this grevance to geyte relese, And say: this sorow is sent for syn that we have wroyght and wold not sese, Als was with elders of our kyn, Abraham, Ysaac, and Moyses. Thei had wo, for God wold them wyn aftur ther payn to endlese pese And also forto prove with teyne and with trayveyle Whedder thei wold last in love or fro Hym fayntly fayle. 1435. “And for thei wold not groche agayn bot schewed ay meknes more and more, Als Job and Thoby dyde sertayn that were assayd with seknes sore, To Goddes bydyng ay were thei bayn; therfor ther guddes He con restore And put them into power playn more fast then ever thei wore before. The same then sall us fall and we this fare fulfyll.” Then Ozi and thei all graunted to werke hyr wyll. 1436. Thei prayd hyr forto tell them to hyr purpase both by nyght and day. “Now, sers,” sho sayd, “sen ye wyll so, all myn entent I sall yow say. This nyght I wyll wende furth yow fro in other place my God to pray, And pray ye that God with me go, and lokes none wayte eftur my way. I kepe no cumpany bot my servand sertayn. Kepes this cyté seurly tyll God send us agayn.”	heard word of these happenings proclaimed their demand of God results in five days would undo it [their plans]; wit; (see note) plan to squelch she strode at once; (see note) called those people together (see note) should hear her complaint she makes most important figure those Amiss; your course dare; specific time go Since; giver liable to anger who may help most find relief; (t-note) to earn release sin cease win them their; peace suffering and travails abide; (t-note) (t-note) because; complain ever showed meekness (see note) tried; sickness obedient did restore manifest power secure if; mission (t-note) (t-note) (t-note) since; (see note) journey be sure that no one follows except my loyal servant Guard; securely sends us back
[JUDITH PREPARES HERSELF TO SAVE THE CITY (9:1–10:5)]
17235 17240 17245 17250 17255 17260 17265	1437. Sho sett yyng men to yeme the gate and bad thei suld be redy bown To kepe hyr in the evyn late, for that tyme wold scho wend o town. Then to hyr howse scho toke the gate and gart hyr servand in that sesown With bawme and with bathes hate clense all hyr cors fro fote to crown. And sythyn sho hyr arayd in garmentes gud and gay, And ever to God sho prayd to wyse hyr in hyr way. 1438. With sylke and sendell and satayn and baulkyn bettur non myght be, Hyr pellour all of pure armyne, with pyrry plett full grett plenté, With gyrdyll and garland of gold fyne to make hyr semly unto se. Hyre maydyn bare both bred and wyne to fynd them fode for days thre. God wyst wele that sho went to save His pepyll exprese. Therfor to hyr He sent both favour and fayrnese. 1439. When hyr aray was all redy, down on hyr knesse sho kneled then, And sayd, “My Lord God Allmighty, that wyll and toyght may clerly kene, Sen in Thee lygges all vyctory, to me, Thi servand, myght Thou lene Forto overcom our yll enmy and save this cyté and Thi men.” Scho prayd to God thus gaite tyll lyght of day con sese. Then wentt scho to the gate full prevely to prese.	young; guard readily prepared To attend to her; evening depart from town (returned home) made her servant; time ointment; hot baths body from foot to head then; dressed herself; (see note) guide silk and fine silk and satin brocade furs; ermine; (t-note) precious stones adorned girdle; (t-note) beautiful to look upon; (see note) provide them with food knew well knees she kneeled; (t-note) (t-note) whose; understand Since; lies incline wicked enemy; (t-note) people in this way was gone; (t-note) secretly to go forward
[JUDITH AND HER SERVANT DEPART AND ARE CAPTURED QUICKLY (10:6–22)]
17270 17275 17280 17285 17290 17295 17300 17305 17310 17315	1440. When sho come ydder, redy sho fand Ozi and other to tent ther toure. Sho bad that thei suld stably stand that cyté to save and socoure, And that prestes suld pray with hert and hand that God suld be hyr governoure. So went sho furth with hyr servand to enmys that were strang in stoure. Ever to God sho prays to be hyr helpe and beld. Wach men that kepes ways fand them sone in the feld. 1441. Thei merveld of hyr rych aray, for so semly had thei sene none. Sum of them ware prowd of that pray, for gay geyre had sho full gud woyne. The asked wher scho was o way and why sho welke so late allon; And to them sothly con scho say, “Sers, fro my frendes thus am I gone. I com to yow in trewse, and that sall ye here and see. I am on of the Ebrews that wuns in this cyté. 1442. “To fle ther fro I am full fayn and leve both catell, kyth, and kyn. For wele I wott my self certayn that ye and yours sone sall yt wyn. To your prince is my purpase playn, and I sall tell hym, or we twyn, To wyne yt wele withoutyn payn and dystroy all that ere therin. Sen thei wyll not them yeld to men that may them save, Yt is no boyte to beld them that no helpe wyll have. 1443. “Unto my hele I wyll take hede and to my servand that is here. And, sers, I pray yow me to lede unto your prince that has no pere.” Thei herd hyr spech was for ther sped, therfor thei were full fayn in fere. To Olyfernes so thei yede and fand hym syttand with solace sere. That lady in thei lad and told thei fand hyr flayd And fro hyr frenschep fled, and how sho to them sayd.	to guard their tower steadfastly powerful in battle comfort Watchmen who patrol the ways found; soon; field; (t-note) (t-note) beautiful; (t-note) prey fancy dress; great plenty; (t-note) going walked so late alone; (t-note) truly she did say from truce hear one dwells eager abandon; family; kin soon shall conquer it before we depart How to win it easily are; (t-note) Since; surrender themselves profit to help welfare; heed lead peer good fortune glad together went found him sitting; apart led terrified their; (t-note)
[JUDITH AT HOLOFERNES’ TENT (10:23–12:4)]
17320 17325 17330 17335 17340 17345 17350 17355 17360 17365 17370 17375 17380 17385 17390 17395 17400 17405 17410 17415 17420 17425 17430 17435 17440 17445	1444. When Olyfernes saw this syght and herd ther tayles how thei con tell, In hyr hys hert was ravyscht ryght and demed that sho suld with hym dwell. Than, forto marre hym more in myght, full flatt unto the grownd sho fell. He commawnd men that wer full wyght to take hyr tyte up them omell. Then on hyr knese sho kneled and prayd his helpe to have. He sayd he suld hyr beld in oght that scho wold crave. 1445. Sho thanked hym frendly, noyght at hyde, and ryght glad in his hert was he. He saw hyr geyre of so heygh prid, he trowed sho was of grett degré. He made hyr sytt hymself besyd, that was ryght semly syght to see. Thei fell in talkyng so that tyde that mery sho mad als his meneye. Yt was solace sertayn to se them syt togeydder, And fyrst he con hyr frayn cause of hyr comyng ydder. 1446. Sho sayd, “Ser, and yow lyke to here, I am an Ebrew ald and yyng. My menyng is to mend your chere by gud bod word that I yow bryng. I wyll maynteyn in my manere Nabogodhonosour, your kyng, And his law wyll me lyke to lere when we have endyd other thyng. And, ser, fully I fynd how thou has in his sted Power to lowse and bynd als lord of lyfe and ded. 1447. “And, ser, I se the soth certayn: Ebrews, whyls thei may wepyns weld, Wyll hold yond ceté thee agayn and never assent yt forto yeld. Therfor to fle I am full fayn to thee, that best may be my beld. For wele I wott thei sal be slayn, for fawt of fode fall fay in feld. And sen thei wyll not crye to thee, that may them save, I hald them wele worthy swylk hydows herm to have. 1448. “And therfore come I to thee here by certayn sygnes thee to say How thou sall all that kynd conquere lyghtly withoutyn lang delay. Thei may not last, thus I thee lere, because ther watur is haldyn away. I herd them say with sympyll chere that all suld fayle or the faurt day. And I saw, or I yode, how thei ther bestes sloght For thryst to drynke the blod, bot non had half enogh. 1449. “And when I saw that thei dyd so and that yt wold no bettur be, I hyde me fast to fle them fro so to save my servand and me. Sen thei wyll not beware with wo to save themself and ther cyté, Yt was Goddes wyll that I suld go and tell ther tythynges unto thee. Lo, ser, this is,” sho sayd, “the cause of my comyng.” Then was the prince wele payd. The wyn he bad them bryng. 1450. He dranke and bed hyr furth by raw. Sho thanked hym with hert and hende: “Ser, me behovys lyfe eftur my Law tyll this bargan be broyght tyll ende. We have ordand, als Ebrews aw, fode ther faur days forto spend. And, ser, by that day sall we knaw how wele our myrth sal be amend. For als lang als I dwell His Law sadly to save, Then wyll my God me tell how we sall helpyng have. 1451. “And, ser, so sall I tell thee tyll to make asawt by sotell gyne To weld the cyté at thy wyll and esely forto entur therin. And, ser, than may thou spare or spyll the Ebrews ylkon or thou blyn, And, yf thee lyke, to lend thor styll or home agayn with wrschep wyn.” With gawdes thus scho hym glosed to have hyr purpase playn. Hyr sawys soth he supposed, and thus he glosed agayn: 1452. “I gyfe thee leve to make thi mese of mete and drynke at thi lykyng, For thou ow wele thi god to plese that out of bale wyll thee bryng. And when we sall the ceté sese, thou sall have chose of all thyng And lyfe ever then at thin awn ese with Nabogodhonosour, the kyng. For and I fynd yt fyne that thou says in thi saw, Then sall thi god be myne and I wyll luf thi law. 1453. “And all that unto hym may heve byd I thou do both nyght and day. Yt is not gud that thou hym greve, sen he all soth to thee wyll say.” Sho sayd, “Then bus thou gyfe me leve forto have rowm and redy way Evermore at mydnyght forto meve to certayn place my God to pray.” Of hyr wyll noyght he wyst; therfor he graunt sone To lyf at hyr awn lyst tyll all thier dedes be done. 1454. And to his kepers cummand he o payn to lose both lyf and land That thei suld to hyr bowsom be and holy held unto hyr hand And make uschew and entré, so that no stekyll agayn hyr stand. Thei graunt ylkon in ther degré kyndly to do als he them cummand. Full mery was ylk man and full glad of ther gest. So depart thei than and rede them all to rest.	heard heart in order to deceive him; (see note) strong quickly between them knees comfort whatever; desire there’s no hiding it apparel; high; (t-note) believed time company (t-note) (t-note) did ask her there if you wish to hear; (t-note) old and young intention good advice adhere; behavior [to] learn have; place; (t-note) loose; bind death see the absolute truth weapons carry against yield protection default of food fall dead; (t-note) such hideous harm signs to tell you people; (t-note) advise withheld before the fourth before I departed beasts slaughtered hastened myself their circumstances well pleased wine; (t-note) invited her to do so in turn it behooves me to live until ought food these (t-note) when assault by subtle device conquer; (t-note) easily each one before you cease to stay there still return home; honors flatteries; deceived words true flattered her in return permission; food ought sorrow capture; (t-note) choice if; true speech (t-note) pertain; (t-note) grieve since must leeway; ready access go intention he knew nothing live according to her desire these deeds guards; (t-note) be obedient wholly exit and entry doorbar against; (t-note) each one (t-note) guest prepare themselves
[JUDITH’S FOUR DAYS IN HOLOFERNES’ CAMP (12:5–9)]
17450 17455 17460 17465 17470	1455. Then to a chamber thei hyr led that was with alkyns wrschepe wroyght. All bewtese both for burd and bed with mekyll blyse was ydder broyght; And in that sted so was sho stede with alkyns solace sere unsoght. Bot to slepe was sho never unclede, of other thyng was mare hyr toyght. Ylke nyght scho toke hyr way ferre down into a dale. Thor menys sho, and sho may, to hald the Ebrews hale. 1456. In that ylke dale was dyght a well with Ebrews that before had bene. Thorof thei dranke whore thei con dwell, and thorin ware thei weschyn clene. And thore scho and hyr damsell trayveld so them two betwene. Thei mad a spryng that fro yt fell at the cyté syde forto be sene, So that thei that wund within ware warescht wele of thryst. Thus myght sho wende with win and lend at hyr awn lyst.	(t-note) all manner of splendor beauteous things; board placed; (t-note) all manner of unsought comforts for sleep; undressed; (see note) more Each night far There she intends, if keep; healthy; (t-note) same; a well had been dug; (see note) by; in years past; (t-note) Thereof; where; went therein were labored dwelled; (t-note) were relieved return with joy; (t-note) remain; own pleasure
[JUDITH INVITED BACK TO HOLOFERNES’ TENT (12:10–13:5)]
17475 17480 17485 17490 17495 17500 17505 17510 17515 17520 17525 17530 17535 17540	1457. So trayveld scho be tyms thre into that place hyr God to pray. Scho had fre eschew and entré, and so befell on the faurt day: Olyfernes bad his men suld be ay redy in ther best aray. For on the fyft day hoped he the Ebrews folke to fell for ay; For so had Judyth sayd. he gart ordan forthi A soper gudly grayd for hyr sake soveranly. 1458. When all was poynted with pomp and pryd, a knyght then unto hyr sent he Forto com and sytt hym besyde thar maner of solace forto se. The knyght hyr told so in that tyd. sho thanked hym with wordes free And sayd, “I sall not lang abyde, for at his bydyng wyll I be.” Rychly sho hyr arayd to seme fayr in ther syght. The pepyll were full wele payd, and the lord was most lyght. 1459. Befor hymself hyr sett was wroyght full presciosly forto apere. Hyr ryalnes rayvyschyd his toyght; he bede hyr mete with meré chere. Sho ete mete that hyr maydyn broyght, and toke that coupe with wyn full clere And made semland and dranke ryght noyght. bot Olyfernes for that fere Of myghty wyne dranke more, for myrth that thei were mett, Then ever he dranke before. So hymself he over sett. 1460. When Judyth saw that yt was so, of that werke was sho wele payd. Sho made talkyng betwyx them two tyll he wyst noyght wele what he sayd. He bad all men to bed suld go and radly to ther rest arayd, And that none suld take tent hym to, for at his lyst he wold be layd. He thynkes that he sall have that lady hym forto plese. Bot God wyll ever more save His servand fro dysese. 1461. Unto his bed fast con he hye hys foly fare forto fulfyll. He bad that lady com lyg hym by, for all the doreys ar stokyn styll. Sho sayd, “Ser, I sall be redy with word and werke to wyrke thi wyll. Bot to my chamber wend wyll I, and full sone sall I come thee tyll.” To hyr chambre scho wentt and prayd God specially, Als he knew hyr entent, to kepe hyr fro velany. 1462. Unto God thor sho prayd and wepe forto vouchsave hyr sorow to slake. Sone Olyfernes fell on slepe, for dronkyn man may not wele wake. Sho warnd hyr servand to take kepe that no kyns noyse suld sho make, And prevely als sho couth crepe hyr way to his bed con sho take. Thor kneled sho on the ground and prayd God with Hys wyll To strengh hyr in that stownd hyr forward to fullfyll.	journeyed exit to destroy forever (t-note) gave orders therefore banquet superbly prepared appointed at that time dressed herself well pleased wantonly cheerful seat was made (t-note) queenliness ordered her to eat; merry gladness ate food semblance but drank nothing companion strong wine joy; together overwhelmed; (t-note) well pleased knew not; (t-note) promptly take heed to him desire distress hasten foolish fancy lie doors were firmly barred (see note) go very quickly villainy there; wept; (t-note) allay pay attention; (t-note) no kind of noise; (t-note) quietly as she could creep There she kneeled strengthen; moment; (t-note) promise
[JUDITH BEHEADS THE SLEEPING HOLOFERNES (13:6–10)]
17545 17550 17555	1463. Sho drogh his sword full sone sertayn, qwylke sho fand standand in that sted, And with that brand sho brest his brayn; so with that dynt sone was he ded. Then cutted sho sunder synow and vayn, and fro hys halse hewed of hys hed And putt yt in a poket playn, whore thei befor had born ther bred. Sho bad hyr maydyn yt bere whore als thei were wunt to pray. Thei geydderd sayme ther geyre and wyghtly went ther way.	drew which; place sword; burst blow; (t-note) asunder sinew; vein; (t-note) neck hacked off simple bag their bread wont; (t-note) gathered together their gear boldly; (see note)
[JUDITH AND HER SERVANT ESCAPE TO THE CITY (13:10–20)]
17560 17565 17570 17575 17580	1464. To have ther hele thei hastyd fast and made no tareyng in that tyde. Tyll tyme thei were all perels past, thei wyst yt was no boyte to byde. Yf yt were late, so at the last thei neghted nere to the cyté syde. To the kepers a crye scho cast and bad them opyn the wekett wyde. Hyr voyce full wele thei knew, for fayn full fast thei wepe. Full mony a bold Ebrew com thore hyr forto kepe. 1465. Thei lete hyr in with torches lyght and lowtyng low, is not to layn. Thei were full glad to se that syght, for wele thei wend sho had bene slayn. Sho stud up in a sted of hyght that all men myght se hyr certayn. And thore scho schewed hyr releke ryght, the hede out of hyr poket playn. “Loves God,” sho sayd sadly, “that for you hath ordand To sett your vyctory in a wake womans hand.”	To secure their welfare time perils use to tarry approached near wicket joy; wept bowing low, it is no lie thought high place see her for sure revealed her relic; (see note) head Love; (see note) (t-note) weak
[JUDITH’S ORDERS FOR THE CITY (14:1–10)]
17585 17590 17595 17600	1466. Then all the pepyll in that place down on ther knese low thei knele. Thei thanked grett God of His grace that kyndly so thar care wold kele. When thei saw Olyfernes face, no wonder yf thei lyked yt wele. Then Judyth spake furth in that space how thei suld do ever ylke dele. Sho sayd, “In this same day be lyve loke ye be bowne All in your best aray to dyng your enmys downe. 1467. “Set up this hed over the gate, so that your enmyse may yt se. For fro thei wyt, full wele I wayte, that ther prince so perysched be, His men wyll make no more debate bot fayn to cayre to ther cuntré. Then sall ye folow on them fote-hate and fell them or thei ferre flee. Thei sall lefe welth gud woyne, bot lokes non tent thertyll. When thei ere fled and sloyn, then may ye fang your fyll.”	knees their sorrows would relieve; (t-note) every part; (t-note) quickly; ready strike your enemies down For when they know, full well I know; (t-note) be eager to return to their; (t-note) hotfoot (quickly) destroy; before they flee far leave much desirable wealth but pay no attention to that slain; (t-note) seize your fill
[THE ASSYRIANS DISCOVER HOLOFERNES’ DEATH AND FLEE (14:11–15:7)]
17605 17610 17615 17620 17625 17630 17635 17640 17645 17650 17655 17660	1468. Evyn als sho demed was done in hye: the hede was sone sett up on the heyght. Then mad thei myrth and melody with bemys, als thei were bown to fyght. And when the hethyn hard them crye and saw a sygne sett in ther syght, Thei ware full yll abayst therby. To warne ther prince thei went full wyght. To his chambre thei hyed and bad his servandes say How the Ebrews them ascryde forto have dede that day. 1469. The chamberer durst make no dyne for ferd yt suld turn hym to teyne. He wend the woman were within, and that thei both on slepe had beyne. Bot with hys handes he con begyn to wakyn them be cowntenance cleyne. And sythyn he come to the curtyn, thore was no segne of solace seyne. Then nere the bed he yode and fand rewfull aray: A body laped in blod, bot the hed was away. 1470. Full lowd he cryd, “Alas! Alas! Our lyves ere lorn, my lord is ded.” “How is yt so?” ylkon thei asse. He sayd, “Se here, he has no hede.” To Judyth chamber con thei pase and saw hyr stollyn out of that sted. Then wyst thei wele that werkyng was by hyr wyles and hyr wekyd red. Thore was no boyte to byde there welthes o way to wyn, Bot ylkon to ryn and ryd and forsake kyth and kyn. 1471. Thus of ther rest thei were remeved, ther ryche robes thei rafe and rent. Ther restyng thore full sore them rewed, withoutyn welth away thei went. The Ebrews prestly them persewed: all lost ther hedes that thei myght hent. Thor tho all that this bargan brewed, full shortly were thei shamed and shent. Then come Ebrews agayn whore ther enmyse had beyne. Thei fand all safe certayn; ther was no solpyng seyne 1472. Bot only of Olyfernes blod that out of his body was bled. Thor ware garmentes of gold full gud and gold in bages abowt that bed. The body thei kest to bestes fud and fowles therwith forto be fede. Thresour thei toke and hame thei yode, non other welth with them thei led. Non other thyng thei broght bot of gold full gud woyn. To Judyth sone thei soyght and thanked hyr ever ylkon.	Just as she ordered; haste trumpets; prepared heard abashed thereby quickly hastened cried out to have battle dared; noise fear it should get him in trouble presumed been pleasures seen went found rueful lapped are lost ask did they go wiles and her wicked counsel no use to take time their loot to take away each one did run and ride comforts tattered and tore; (t-note) rued quickly pursued them all they seized lost their heads; (t-note) There all those; siege dreamed up destroyed where their; been (see note) defiling seen cast out as food for beasts fowls; to be fed Treasure; home they went (t-note) except; in abundance each and everyone
[JUDITH’S TRIUMPH (15:8–16:25)]
17665 17670 17675 17680 17685 17690 17695 17700 17705 17710 17715 17720 17725 17730 17735 17740 17745	1473. Thei broyght hyr gold in bages bun, and bed themself at hyr wyll to be. Thei say, “We wott we have yt wun with wyll of God and wyt of thee.” Scho says, “Sen God thus has begun to save yourselfe and your cyté, His Tempyll sall therwyth be fun and goveren ever in gud degré.” Thei say, “We have leved thore of erthly welth to wyn To make us mery evermore and comforth all our kyn.” 1474. Sho bad them wyghtly wend ther ways to steyr tho folke that thei not stryfe. “And partyes the mobyls, sers,” sho says, “be mesure both to man and wyfe.” And so thei dyd by thryty days or thei that ryches myght up ryfe. Tho that before were pore to prayse wer then relyfed for all ther lyfe. Grett myrth was them amang; thei loved God of His grace With solace and with sange full specially that space. 1475. And when that space was sped and spend that thryty days were fully gone, Then Judyth bad them with hyr wend unto ther Tempyll ever ylkon And love God thor with hert and hend, that swylke thressour had to them toyne. And thei dyd evyn als sho them kend, thei offerd gold ther full grett wone. Sho bad them love only God, that is all-weldand, That sett Hys vyctory and ther helpe in hyr hand. 1476. Als sho wold deme, thei dyd in dede, als worthy was withoutyn were. Then home to hyr hows scho yede, and pepyll past to ther places sere. A lades lyfe then con sho led, and Goddes Law lyked hyr ever to lere. And furth sho weryd hyr wedow wede bot in soverane sesons of the yere. Then wold sho be more gay to syght and more honest In purpas God to pay for wrschepe of that fest. 1477. Sho had enogh of rent and land in ylke sted whore sho was sted Aftur Manasses, hyr husband, that lordly lyf before had led. And of all that sho had in hand over honest spence that suld be sped, Ther with pore folke sho fed and fand and beldyd both to bake and bede. Sho ocupyed so hyr sted in pennance and in prayer Fro hyr husband was dede a hunderth and fyve yere. 1478. Hyr servandes, man, maydyn, and knave mad sho to goveren gud degré. Then dyed scho as God vochedsave, for fro that fytt may no man flee. By hyr husband thei can hyr grave full solemply in that cyté, And by sevyn days sorowyng thei have, als costome was in that cuntré. The Jews makes hyr in mynd evermore to be on ment, For scho comforth ther kynd when thei in bale were bent. 1479. Now be this werke wele may we wytt how God wyll pupplysch His power In wemen forto fall als fytt als in men on the same manere. Thus endes the Boke of Judyth, als clerkes may knaw by clergy clere. God graunt hym hele that hath turned yt in Ynglysch lawd men forto lere! Insampyll may men here se to be trew in trowyng. God graunt us so to be and to His blyse us bryng!	bound offered themselves; (t-note) won; (t-note) your intelligence Since supplied; (t-note) governed; (t-note) left there [in Holofernes’ camp] material wealth (see note); (t-note) bade; quickly go guide those folk; bicker [among themselves] divide the movable goods by just proportion for thirty days gather up; (t-note) Those who; poor to account relieved song over and past go treasure; given advised great amount all-powerful (t-note) deed doubt; (t-note) went; (see note) their various places lady’s learn (follow) wore her widow’s weeds; (see note); (t-note) except during festival seasons of the year please feast (see note) expense; paid supplied; (t-note) provided; clothes and lodging From [the time] fate buried her (t-note) remembered misery were afflicted by; know publish (make known); (t-note) women; fitting as clerks may know by good scholarship health who has translated it English [for] unlearned; to learn Examples loyal in belief (t-note)

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