Osbern Bokenham, Life of St. Anne

by: Osbern Bokenham (Author) , Sherry L. Reames (Editor)

from: Middle English Legends of Women Saints  2003

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Prologue If I hadde cunnyng and eloquens My conceytes craftely to dilate, Als whilom hadde the fyrsh rethoryens Gowere, Chauncere, and now Lytgate, I wolde me besyn to translate Seynt Anne Lyf into oure langage. But sekyr I fere to gynne so late, Lest men wolde ascryven it to dotage. For wel I know that fer in age I am runne, and my lyves date Aprochith faste, and the fers rage Of cruel Deth - so wyl my fate Inevytable1 - hath at my gate Set hys carte to carye me hens; And I ne may ne can, thau I hym hate, Ageyn hys fors make resistens. Wherfore me thinkyth, and sothe it ys, Best were for me to leve makynge Of Englysh, and suche as ys amys To reformyn in my lyvynge. For that ys a ryght sovereyn cunnynge: A man to knowen hys trespasce, Wyth ful purpos of amendynge, As ferforth as God wyl grawnte hym grace. For whil a man hath leysere and space Here in this wordlys abydynge, Or than that Deth his brest enbrace, To ransake his lyf in alle thynge And wyth his conscience to make rekenynge And ryhtyn ageyn al that wronge is, He may not fayle, at his partynge Owt of his lyf, to gon to blys. Neverthelesse, onto the sovereyn goodnesse Of Jhesu I truste and of Marie, His moder fre, thow I my besynesse Do diligently to claryfye Her moderes lyf and hyr genalogye, To excyten wyth mennys devocyon, Aftyr th'entent of the storye, They wyl accepten myn entencyon. For treuly I make a protestacyon To Seynt Anne and to hyr dowter Marye, That yf eythyr errour in myn opynyon Geyn good maners or heresye Ageyn the feyth I cowde aspye, Wythe alle diligence and besynesse Alle my wyttes I wolde applye It to reforme and to redresse. But ere than I ferther forthe procede In this matere, I lowly beseche Alle that schul thys story rede That they loke aftyr no coryous speche, For Tullyus wolde me never non teche, Ner in Parnase wher Apollo doth dwelle I never slepte, ne never dede seche In Ethna flowrs, wher, as Claudian dothe telle, Proserpina was rapt; nor of the sugird welle In Elicona, my rudnesse to leche, I never dede taste, to me so felle Wher ever the Muses; and the cruel wreche Orpheus, whiche hys wyf dede seche In Helle, of me wolde never take hede Nor of his armonye oo poynt me teche In musical proporcyon rymes to lede. Yet notforthan I wyl not blynne, For youre sake, my frende Denston Kateryne, Lyche as I can this story to begynne, If grace my penne vochesaf to illumyne. Preyth ye enterly that blyssed virgyne, Whiche of Seynt Anne the dowter was, That she vouchesaf som beem lat shyne Upon me of hyr specyal grace, And that I may have leyser and spaas, Thorgh help of influence dyvyne, To oure bothe confort and solace This legende begunne for to termyn, Or than Deth the threed untwyne Of oure fatal web, whiche is ryht thynne, And save us bothe from endles pyne, And here us kepe from shame and synne. O perles Prencesse, of virginyté Synguler gemme, whiche in eche nede Art ever redy helper to be To them that thee for grace to grede! Entende, Lady, of thy womanhede To my prayer, and me soccour, Whiche purpose of thy kynrede Sumwhat to seyn, thorghe thy favour,2 And specyally onto the honour Of thy modyr; whiche as I rede Rote was of thee, o most swet floure, And wyth hyr mylke dede foster and fede Thee ful thre yer, and aftyr dede lede Onto the temple and ther offerde thee. Now, Lady, graunt to me mede In blysse eterne yow bothe to se. [The Life of Anne] Aftyr the reulys of interpretacyon, Anne is as myche to seyn as "grace." And worthyly thys appellacyon To hyr pertenyth, for wythin the space Of hyr wombe sche dede enbrace Here that is of grace the welle, Lady of Erthe and Empresse of Helle. I mene that blyssed and holy virgyne, Modyr of Jhesu oure Savyour, Marye, of synners sovereyn medycyne And in alle dystresse synguler soccour Aftyr hyr Sone; and of this floure Whiche is so redolent and so soote This gracyous Anne was stoke and rote. The whiche is commendyde, as I do rede, Of thynges thre most syngulerly: Ferst of hyr nobyl and royal kynrede, Conveyede from David down lyneally; Of perfyht levynge also; and fynally Of plenteuous fruht; and Ysachar hyr fadyr Was clepyd, and Nasaphath hyht hyr modyr. As for the fyrst, I wil ye knowe Be doctryne of Scripture, whiche wyl not lye, David in Jerusalem hade on a rowe Fowre sones be oon cleped Bersabee, Whilom the wyf of wurthy Urye. But to oure purpoos, the thryde hyht Salomon, and the fowrthe Nathan be ryht.3 Moreovyr I wyl ye know also, As Jerom and Damascen do testifye, The custome of Scripture not usyth, lo, Of wymmen to wryte the genealogye;4 Wherfore, as the lyne of Marye Is knowe be Joseph and non othyr wyse, So is Annes be Joachym, as they two devyse. Also for more cler undurstondynge Of this genealogyal descencyon, I wil ye wyte that for nothynge The Olde Law wold suffre permixtyon Of sundry kynredes, for whiche conclusyon Joachym toke Anne of hys ny alye, And Joseph was streyned to wedde Mary. These thyngys knowen, lyst what I mene:5 Of Nathan longe aftyr descended Levy, Whiche of his wyf Estha, seyth Damescen, Too sones gat, Pantar and Melchy. Pantar gat Barpantar, and he lyneally Joachym, whiche that husbonde was To Anne, the moder of oure solas. On that other syde down descendynge From Salomon even unto Mathan, Cam Jacob, aftyr Matheus wrytynge, But, as Damascen wyl declare can, Melchy (of the lyne of Nathan, Pantars brother and the sone of Levy) Weddyd Jacobes modyr and gat Ely. So Jacob and Ely were brethern uteryne, Thow Jacob of Salmon and Ely cam of Nathan, And whan Ely issules his lyf dede fyne, Jacob, to reyse his brother seed, dede tan Hys wyf, as comannded the Lawe than, And gat Joseph, spouse to Marye. Lo, thus endyth this double genealogye. And yf yt lyke onto moralyté To draw the names of the progenytours Of Marye, chef gemme of virginyté, Of helful doctryne ful redolent flours We schul fynde, of ryht swete odowrs, Yf we hem dewly kun applye And ordenelly, aftyr the ethimologye. Aftyr the sentence of the holy doctour Seynt Austeyn, David dowth signyfye "The sovereyn hevenely progenytour," And Salomon, "pesyble," aftyr ethimologye "The prince of pees" betoknyth sothly, Whom the Fadyr down sent pees to make Perfyth, oure kynde whann He dyde take. Be Nathan, David sone also, "Gyfth" or "thynge govyn" is signyfyed, Be whom descens Levy is made to, And "taken up" betoknyth, or "applyed," Wherein we be mystyly certyfyed That be hem oure nature assumpt shul be To the secunde persone of the Trinité. But yet had it not ben sufficyent, The uptakyng of oure frele nature, Whiche wyth synne was almost schent, But recuryd had ben oure brosure And he venguyshd that causyd the lesure; Wherfore in the ordyr of oure reparacyon Descens is to Jacob, toknynge "supplantacyon." Jacob supplanted hys brother Esau, Whiche toknythe "row" or ellys "hery," And it signifyeth that oure Lorde Jhesu Supplanted the devyl, oure ruggyd enmye, Whan He on the crosce ful schamfully Heng nakyd, fastnyd wyth nayles smerte And wyth a scharpe spere stunge to the herte. Aftyr Jacob, Joseph (as seyth the text) In descence of the genealogye, Whiche toknyth "encres" stondyth next, Spouse of Annes doughter Marie, Modyr of Jhesu, whiche is to sygnyfie "A byttyr see" and "salvacyon"; Whereof, lo, a bref moralizacyon: Joseph, encrescynge in goodnesse, Must wedde Marye, the bytter see Of penaunce, be constant stabylnesse; And yf Anne penaunces modyr be, Whiche toknyth "grace" and "charyté," He schal conceyven be the humble vertu Salvacyon, tokned be this name, Jhesu. Now have I shewed more compendyously Than it owt have ben, this noble pedegré, But in that myn auctour I folow sothly, And also to eschewyn prolyxité And for my wyt is schort, as ye may se. To the secunde part I wyl me hye Of my processe, and Annes lyf descrye. Thys blyssud Anne of the blode royal, As toforn is seyde, of David the kynge, In a cyté that Bedleem men calle Was born and hade hyr fyrst fostrynge In alle that myht to vertu hyr brynge, As diligently as hyr fadyr cowd do, Isachar, and Nazaphat hyr modyr also. And whan she to yeris of dyscrescyon Was comyn, aftyr ther lawes guyse, Not over yonge aftyr myn estymacyon, But what yer of age I ne can devyse, Wedded sche was in ful solenne wyse Into a cuntré clepyd Galylé And to a man acordyng to hyr degré, I mene to Joachym, in the cyté Of Nazareth dwellynge and of David hows, A ryche man and of gret dignyté Whos lyf of youthe was ever vertuous, Symple, ryhtfulle and eke petous, Aforne God and man ryht comendable, To whom Anne was wyf ful covenable. For aftyr the doctryne of philosophye In Jhesus Syrach, whoso it rede can, Lyche to lyche evere doth applie, As scheep to scheep and man to man, Pertryche to pertryche and swan to swan, So vertu to vertu is agreable; Werfore Anne to Joachym was wyf ful able. For liche as they in ther yunge age Were bothne forthe browthe vertuously, Ryght so, conjoyned be maryage Whan they were, more diligently In vertus they grew; and cause is why - For, as longe toforne be a poete was tolde, What newe shelle taketh it savouryth olde.6 And for they wolde lyven conformely To Goddes plesaunce, here possessyoun They devyded on partes thre treuly. The ferst they goven wyth devocyon To the temple, the secunde to sustentacyon Of pylgrimys and pore men seek and olde; The thrydde they kept for her howsholde. Thus ryhtful to God and to man petous Twenty wynter they lyved wythout issw, In chast maryage and not vycyous. And thow of here seed no fruht grew, Yet to God for grace they dede pursew At Hys temple thryes in the yere Wyth offrynge and wyth devouht prayer, And maden vowes wyth holy entent That yf God wolde of His specyal grace Ony fruht hem sende, they wolde it present, Were it man or woman, beforn Hys face, Even in the temple, that holy place, Ther hem to sence bothe clene and pure7 As longe therof as they had cure. Long aftyr, upon a festful day, Clepyd of the temple the dedycacyon, Joachym in his best aray To Jerusalem went wyth devocyoun To make his ofrynge as he was woun, Wyth other burgeys of hys cyté, Eche man as longyd to hys degré. At that tyme byschop was Isakar In the temple, as tellyth the story. And whan he amonge other was war Of Joachym, stondynge ful sturdyly, He hym rebukyde, and askyde why He that bareyn and frutles was Presumyde to apperen in that plas. "Thy giftes," quod he, "ben unworthy And to God nothinge acceptable. For this I wyl thou knowe pleynly - That bareynesse to God is reprovable, And cursed is yche man and condempnable, As Holy Scripture us doth telle, That no fruht forth bryngthe in Israele. "Werfore, Joachym, I charge thee, Nevere aftyr use this presumpcyon Here to offre, tyl assoylled thou be Of this legal malediccyoun. And whan thou hast get an absolucyon Of this curs and hast fecundyté, Than shul thy giftes acceptable be." Whan Joachym thus rebukyde was Of the byschop in the temple opynly, He was so aschamyd of that caas That agyn hom he nolde goon pleynly, Ne hap his neybures which dwellyd hym by Hym wolde repreve anothyr day. And therfore he toke al another way, And to his herdemen he dede hym hye, Which in wyldernesse fer dede pasture That tyme his schep ful diligently, Which in thoo dayes were his most cure, For wyth that encrecyde of here genderure He and his wyf were wonte to fede Pore folke whiche God dede love and drede. Whyl Joachym hym thus dede ocupye Abought his scheep in wast wyldyrnesse, And Anne his spouse cowde non aspye Of hym tydynges, neyther more ne lasse, Ful monythes fyve, wyth gret trestesse Oppressede and prostrat she gan to preye, And in here prayer she thus dede saye: "O soverayne everelastynge Majesté, Whiche hast been evere and be schal Regnynge in stable eternyté, Whos regne may neyther bowe ne fal, To whom eeke eche creature mortal Must obey - now, Lorde, in this nede, Upon me rew for Thy nobylhede! "A, Lorde of Israele most myhty, Syth Thou no chylderne hast gove me to, What have I trespascyd geyn Thy mercy, That thus my spouse Thou takyst me fro? For ful fyve monythes be passyd and go Syth I of hym had no tydynge, Wether he be dede or ellys lyvynge. "Now help me, Lorde, I Thee beseche, And graunte me grace to have knowynge Were I myht my husbonde seche; For yf I knew where, wythowt letynge I wolde hym seke, yf he were lyvynge, And yf he ded were, his sepulture I wolde enbelshyn wyth besy cure. "For, Lorde, Thou knowyst how affecteuously I hym now love and evere have do, Syth we fyrst knyt were lawfully, Past alle creatures; Lorde, helpe me so! And yf the knot be now undo Of oure spousayle, I noon but Thee Know, Lorde, that may my confort be." Whan she thes wordes and many mo, Which at this tyme I ne can expresse, Had seyd, sobbynge for very wo And sykynge for hertys byttyrnesse, Into an herber she can hyre dresse Besyden hyr hows, and ther certayn Hyre prayer hertly she made ageyn. And whan she roos from hyr prayer And casuelly lyftyde up hyr eye, In a fayr, fresh, and grene laurere A sparow fedynge hyr bryddes she seye, In a nest made of mossh and cleye, And anon she fel down sodenly Upon hyr knees and thus gan crye: "O Lorde Almyhte, which hast overe al Soverenté, and to everé creature, Fyssh, ful, and bestis, bothe more and smal, Hast grauntyd be kyndly engenderure To joyen in the lykenesse of ther nature And in ther issu, iche aftyr his kynde, To worshyp of Thy name wythowten ende! "And I thank Thee, Lorde, that Thou to me Hast don as it is to Thy plesaunce, Fro the gefte of Thy benygnyté Me excludynge; swych is my chaunce. Yet if yt Thee had lykede me to avaunce Wyth sone or dowgter, in humble wyse I wolde it han offrede to Thy servyse." And whan she thus had hyr entent Expressed wyth a ful mornynge chere, Sodeynly, or she wyst what yt mente, An aungel beforne hyr gan apere, Clad in lyht than the sunne more clere, And wyth debonayr chere and gret reverence To hyr he shewyd thus his sentence: "Be not aferde, Anne, thow unwarly I thus appere in thy presence; For from Heven down sent am I, Of glad tydynges thee to encence: How the fruht of thi body in reverence And honour schal be and in mennys mende Thorgh alle kynreddes to the werdys ende." Whan the aungel thus his ambacyat Had brefly doon, he vanysshed auay, And she astoyned and so dysconsolat Was that she nyst what she myght seye. And to hyr chaumbur anon she toke the way, Wher wythowt bodyly confort or chere A day and a nyght she lay in hyr prayer. And aftyr what tyme she dyd up ryse, Alle bywept from hyr prayer, She clepyd hir mayde, to whom this wyse She seyde, "Syth thou sey me here So longe lyenge wythowt confort or chere Of ony wyht, how mayst thee quyte That lyst not onys me to vysyhte? "Allas, Lorde, yf it schuld be seyde Al mannys confort Thou hast from me Wythdrawen, and also of myn handmayde, Which awt, me thynkyth, my confort han be! But al this Thou dost that only in Thee I schuld trust, Lorde, and syngulerly Al my hope puttyn in Thy mercy." To whom this damysel grucchyng can sey, "Thow God thy wombe wyth bareynesse Hath shet, and thyn husbonde takyn away, Wenyst thou these myschevs I myht redresse?8 Nay, nay!" Than Anne for veray hevynesse Of this answere fel sotheynly down, And wepte wythowten consolacyon. In this menetyme an aungel shene In lykenesse of a ful fayre yunglynge To Joachym apperyd in the mountes grene, As he was amonge his schepe walkynge; And to hym he wsyde this talkynge: "What is the cause, telle it me pleyn, Why thou gost not hom to thy wyf ageyn?" "Yung man," quod Joachym, "I wyl trewly Telle thee now even lyk as yt is. I love my wyf as affectually, I dar wel seyn, as any man dothe his; But this twenty wyntur whiche beforn this We togedur han ben, or more I trow, The seed is lost which I have sowe. "I wante the argumentes of a man; And whan men be reknyd I am lefth behynde; For no maner isseu may I han, Neythyr son ne dowghter lyke me in kynde. And syth in my felde no fruht may fynde, To telyn it lengur it were but veyne, As me thynkyth, this is certayne. "For he that sowyth his feld yerly Wyth gret dilygence, and hys appyl tre Eche day watryth by and by, And nout therof growth, faryth as he To staunche his thrust which drynkyth of the se,9 Or betythe the wynde, or in gravel doth sowe, Or eryth the bank were nought wyl growe. "So have I longe, as it seyde before, Labouryde in vayne, yf I xal not lye, Ful twenti yere; but I wyl no more. And also whan I thynk on the vylany Whiche I hadde whan the byschop me hye Bad owt of the temple, and myn offrynge Despysed, cause I have of mornynge. "These thyngys peysed and other moo Thus avysede, whatevere betyde Hom ageyn I wyl never more go, But here wyth myn herdys I wyl abyde, And wyth good avyhs I wyl provyde To sende the part whiche longethe hem to Both temple and wyf and pore men also." And whan he thus declaryde had his menynge, This yunglyng answerde ful demuerely: "I am an aungel of the hevenly Kynge, Whiche han apperyde this day sothly To Anne thy wyf, wepynge contenuely, And now am Y sent to declaren thee How youre prayers and almes of God herd be. "I have also seyn thy gret schame And the hatful reprof of bareynesse, To thee objectyd wythowt thy blame. And this I wyl thou know for sekyrnesse That God ys wenger of wyckydnesse, And whan He the wombe of His wel-belovyde, sothly, Schettyth, He it opnyth the more mervelusly. "Sare, the princes of youre kynrede, Tyl foure score yer sche was baren. And thanne she had Isaac, in whoos seede The blessynge of folk promyssed was certeyn. Bareyn was Rachel, the sothe to sayn, Tyl she hade Joseph, of Egipt governour, And of many folk from hungur the salvatour. "Who amonge dukys was myghtyere Than was Sampson? Telle thou me. Or who amonge juges was holyere Than Samuel? Whos modres bothe perdé Were bareyn. Thy wyf stant in lyke degré; For a doughter she shal have, sothlye, Whos name clepyd shal be Marye. "She shal be offred from hyr nativyté To Goddes temple, of youre bothens vow, And wyth the Holy Gost fulfyllyd schal sche be From hyr modir wombe. Wherefore thou Hom to thi wyf go hastely nowe, For blessyd is hyr seed, whos dowghter shal be Modyr of blysse everlastynge, perdé." Of thes tydynges Joachym affryht Worchyped the aungel and thus can sey, "Ser, yf I have fownde grace in thy syht, Com and suppe wyth me, I thee pray, In my tabernacle her besyde the wey, And blesse thi servaunt." Onto whom ageyn Thus this aungel benygnely gan seye: "Conservaunth, not servaunth, I wyl thou me cal, For of o Lorde above bothe we servauntes be; And for my mete is invysible and my drynk celestyal, It may not be seyn in this mortalyté; Werfore to thy tabernacle compelle not me, But swiche as thou schuldest gyf to my servyse, To God do offren it up in a brent sacrifice." As sone as this worde was seyd, Joachym can renne Unto the shepys folde and brought a lamb clene, And at the aungels byddynge he it gan to brenne, And anon, otherwyse than Joachym dede wene,10 This aungel, whiche was both bryht and shene, Or than he awar was, even beforn his syht, Wyth the fume he toke to Heven his flyht. Than Joachym fel down sodenly Grovelynges and abasshed ful sore, And so from sext tyl nyht, sothely, On the yorth he lay as he dede were; And than hys herdys had purposyde hym bere To his grave, wenynge he dede had ben, And than to hymselfe he cam ageyn. And whan he thus ageyn com was And wel adawed of his swouwnynge, He tolde his servantys al the cas And what was cause of his fallynge, And anon thei hym conseled for anythynge Al that the aungel dyde to hym seye Wythowt taryeng he it shulde obeye. Aftyr this, as Joachym gan thynk In his hert what best was to do, Slepe aftyr hevynesse made him to wynke, And anon this aungel, evene ryht so As he had uakynge, appered him to Whyl that he slepte, and on this wyse His massage to hym thus he dede devyse: "I am the aungel the whiche at assignement Of God am comaundyde thy kepere to be; And of my comynge, lo, this is the entent - In hasty wyse that thou home hye thee. Youre prayeris ben harde, and therfore ye Swich a chylde shul have as never tofore Ne never schal aftur of woman be bore." And whan Joachym of his slepe awoke, He made hym redy wythowt lettynge, And thankyd God, and aftur that he toke Homward his weye, wyth hym ledynge Bothe herdemen and bestys, forthe softe goynge; And ever be the wey as they dyde walke, Of Goddes goodnesse they dede speke and talke. And whan they had ful ner spent Thryes ten dayes in here journey, An aungel from Heven to Anne was sent, Whiche bad hyr goon to the hy cyté Of Jerusalem, wher she shulde ce At the gate whiche hath name of golde Hyr spouse, the joye of hyr housholde. Owt of hyr prayers anon dede ryse Thys blessyde Anne, and on hyr ueye To Jerusalem-warde, as dede devyse The auungel, she gan hyr fast conveye; And whan at the goldede gates she sey Hyr dere spouse comyn wyth his herdemen, As fast as she myhte she gan to ren. She toke heed of non other thynge But of hym alone, for in veraay blysse Here thowte she was for his comynge. And anon she gan hym halsen and kysse, No joye wenynge that she myht mysse Syth she hym hadde, and thus she gan crye, "Welkecome, dere spouse, and God gramercy! "I was a wedowe, now I am non. I was also bareyn and reprevable, But nowe bareynesse is from me gon, And to conceyvyn I am made able Be Goddes providence eterne and stable; And for His goodenesse shewyd unto me Magnyfyed mot evere His name be." Whan this miracle abowte was blowe Be the trompet of fame in that cuntré, To alle tho that hem dede love or know Ful gret joy was of that novelté, And specyaly to alle ther offynyté. And after this hom they went, sothly, The promysse abydynge of God mekely. After the nyhnte monyth, as I remembre, Whan Phebus in Virgine had his curs ny runne, I mene the eyghte day of September, To the werd appered a newe sunne, And of Annes wombe sprange the oyle-tunne11 Of gracyous helthe to alle that beth seke, Wyth a devouht hert if they wyl it seke; This is to seyne, that this day was born The glorious gemme of virginyté, Syche as never non was beforn, Nor never aftyr other lyke it shal be; Whos singuler privylege was this, that she Shulde mayde be and modyr eke of Myssye; And hyr name they dede clepe Marye. This lady to preysen as it were skyl Aftyr the meryte of hyr worthynesse, Fer pasyth my wyt, thow not my wylle; I pleynley knowleche myn owne rudnesse. But whoso wyl knowen, as I do gesse, In Englysshe here laudes, lat hem looke Of owre Ladyes Lyf Jhon Lytgates booke. And who in Latyn have luste to know This ladyes praysynge retorycally Expressed, ten bookes on a row He muste seke, entytlyd sothly "Of the weddynge dytees," metryd coryously. In which tow werkys he shal inow fynde Al that of me is now lefth behynde. Aftyr this, whan Phebus (whiche every day Chaungith his herberwe, nowher stabylly Usyd to abyden, for he mevyth alway) The twelve signes thryes by and by In the Zodyak cercle had passyde coursly, And in the ende of Virgo taken his hostayge, Than was blessyd Mary ful thre yer of age And Joachym dysposed hym, and his wyf Anne, devowthly her vow to fulfille, To offren hyr dowgthter to the Lorde of lyf, In the temple ther to dwelle stylle As long as it plessyd His blessyd wylle; And to Jerusalem for the same entent At the next feste both two they went. Toforn the entré of the temple than Were fiftene grees of marbyl grey and brounn, As olde scriptures wel declare can, Be whiche to the temple was the ascencyon, And at the netherest was Maria set down, And she anon ryht up ovyr on alle dede pace Wythowt ony help saf only of grace. A wondurful thyng it was to see That of alle the while of hyr passage, Whil she stey up from gre to gree, Notwythstondynge hyr tendyrnesse of age, She never ofbak turnyde hyr vysayge, Nor after fadyr or modyr onys dyde calle, Tyl she had clomben up the grees alle. Ryht up also and nothynge stoupynge Al the tyme she went, and evere hyr eye On the temple she was lyftynge, And never hyr syht kest other weye. And whan Anne hyr modyr this marvel seye, Fulfyllyde wyth the Holy Gostes grace, Thus gan to seyn in that same place: "Owre Lorde God, most of puysshaunce Past alle other, evere blessyde mot be, Of His holy worde wich hathe remembraunce, And of His hy grace hathe vysedetyd me That I no lengere reprevyd shal be, Whil that I lyve, of bareynnesse, Ever worshype to Hym for His goodenesse! "And not only from shameful bareynesse I am delyverde thus singulerly, But eke Hys peple which was in dystresse He hathe vysyted so marcyfully, That thoroghe my fruht - Lord gramercy - Not I alone but al mankynde Shal comforth fynde wythowten ende." Aftyr this wyth an holy entente Joachym and Anne bothe two in fere In the temple dede up presente Mayde Marye wyth ful humble chere, Preynge to God wyth herte entere That He vouchesaf of Hys mercy Here present to acceptyn benyngly. Whan this was doun they lefte hyr ther, Joachym and Anne, and hom ageyn To Nazareth went, wher they dwelled er, And holyly lyvedyn, this is certayn. But how longe aftur I cannot seyn Joachym lyved, but wyl know I Anne had thre dowghters, and iche hyht Mary; But whether be oon husbonde or ellys be thre, At this tyme I wil not determyne, For in this mater what best plesyth me I have as I can declaryd in Latyn In balaade-ryme. Wherfore here to fyne Seynt Annes Lyf I fully me converte, Thus hyr besechynge wyth ful louly herte: "O gracyous Anne, wich hast worthyly Of grace the name, outh of whom dede sprynge She that of grace most mervelously And of lyf eterne the welle dede forth brynge Into this worlde, graunt at my partynge Be the fatal cours from this mutabilyté, Me in blysse eterne stablisshed to be. "Provide, Lady, eek that Jon Denstone And Kateryne his wyf, if it plese the grace Of God above, thorgh thi merytes a sone Of her body mow have or they hens pace, As they a dowghter han, yung and fayre of face, Wyche is Anne clepyde in worshyp, Lady, of thee, And aftyr to blysse eterne convey hem alle thre." A.M.E.N. Lorde, for charyté.

knowledge; (see note) ideas artfully to expand once; fresh rhetoricians; (see note); (t-note) (see note) attempt Anne's truly; fear; begin ascribe; senile folly far; (see note) the end of my life fierce; (t-note) carry; hence although power (force) It would be best for me to give up writing whatever way of life most excellent knowledge misdeeds To the extent that (see note) world remaining Before thoroughly examine (ransack) [an] accounting [to] correct departure unto; highest although; task set forth clearly; (see note) genealogy With which to stir up purpose solemn affirmation; (see note) daughter Against (see note) humbly expect; ingenious Cicero; teach me any Parnassus did seek carried off by force; sweet Helicon; cure hostile Were; scoundrel; (t-note) who; sought harmony [even] one utter nevertheless; cease (see note); (t-note) As well as graciously consent (vouchsafe) Pray; wholeheartedly daughter beam [of light] To the comfort of us both declare; (t-note) Before; unravel the thread; (see note) thin torment peerless Princess Unique call to you for grace Give heed; (see note) help for (unto) who; read Root; sweet; (t-note) nourish; (see note) led [you] [the] reward (t-note) According to; rules has the meaning name pertains (t-note) Her who; source (see note) most excellent medicine special help fragrant; sweet stem; root She (Anne) is praised especially ancestry in the direct line manner of life plentiful offspring (see note) By [the] teaching; (t-note) in succession by one [woman]; Bathsheba; (see note) Formerly; Uriah want you to know (see note) lineage known through set forth; (see note) family descent want you to understand; (see note); (t-note) allow intermingling; (t-note) close relative constrained; (see note) (t-note) Two; begot he in the direct line [begot] (t-note) Matthew's writing (Gospel) well (see note) having the same mother Although; Solomon childless; ended restore; brother's line, took; (see note) (see note) If it pleases moral interpretation translate; ancestors; (t-note) wholesome; fragrant them properly can bring together in order teaching Augustine; means (does signify); (t-note) most excellent; ancestor peaceful peace Perfect; nature David's Gift; given Through whom the line descends to Levi Who (whose name) By which we are spiritually assured; (t-note) taken up [into heaven] raising; frail destroyed (lost) Unless our wound had been cured defeated; injury restoration [The] descent; meaning "usurpation"; (t-note) (see note) means "rough"; "hairy" shaggy-haired shamefully sharp pierced Descending through means "increase"; (t-note) (t-note) "A bitter sea" moral interpretation increasing sea steadfastness mother of penance signified by briefly ought [to] avoid long-windedness (see note) hasten task; recount before; (t-note) Bethlehem bringing up bring her to virtue years of discretion; (see note) custom overly; (t-note) tell (t-note) region; Galilee social rank the house of David; (t-note) from youth on just; also merciful Before suitable philosophical teaching whoever can read it; (see note); (t-note) Like is always conformed to like Partridge suited For which reason; fitting just brought up united by (t-note) (see note) in conformity their property gave support (sustaining) sick their houshold righteous; compassionate children (issue); (t-note) full of vice although petitioned (t-note) Any child male or female provided for [it] feast day the Dedication of the Temple; (t-note) accustomed citizens befitted his rank high priest the others; aware resolutely (t-note) childless want you to know reprehensible; (see note) For this reason; (t-note) until absolved condemnation/curse curse; become fertile (t-note) publicly event That he would not return home openly Lest; neighbors (t-note) a completely different road herdsmen far-off pastured greatest concern; (t-note) the increase; engendering; (t-note) accustomed to feed who loved and feared God solitary learn news sadness Distressed; overcome Reigning decline nor fail also each have pity; nobility Israel given How; against; (t-note) take from me; (t-note) gone any message Whether Where; seek delay seek; alive tomb adorn; careful attention affectionately joined undone marriage; no one more sighing arbor; went indeed fervently; again by chance laurel tree young birds; saw moss; clay (t-note) every fowl; large and small by natural procreation resemblance offspring, each; its nature gift; generosity; (t-note) lot if it had pleased You; favor sorrowful (mourning) before she knew brighter than the sun gracious revealed; message afraid; though unexpectedly; (t-note) inflame mind families; world's; (t-note) message (embassy) stunned; forlorn; (t-note) did not know kindness when tear-stained in this way Since lying; kindness From any creature; do your duty; (t-note) [even] once; visit; (t-note) human even from Who ought [so] that; (t-note) exclusively grudgingly Although shut sorrow suddenly bright youth hills used these words affectionately sown lack; qualifications counted offspring; have field cultivate (till); vain sows; annually one after another nothing; behaves like the man beats plows; where nothing shall disgrace high priest; to hasten; (t-note) Bade of grief weighed; others in addition considered; happens intention belongs to them intention youth; gently (t-note) [who was] constantly weeping (t-note) have been heard by God seen hateful reproach want you to know; certainty avenger Shuts; opens Sara; princess; ancestors; (see note) Until the age of 80 (t-note) (t-note) (see note) savior; (t-note) princes (leaders); (see note); (t-note) judges; holier indeed stands in the same position; (t-note) (t-note) birth; (t-note) by the vow of you both filled; (t-note) mother's frightened; (t-note) Bowed down to Sir tent; road To him in response graciously said Fellow-servant one mortal life Wherefore; tent urge would have given burnt ran sheepfold; (t-note) burn shining Before smoke Prostrate midday (the sixth hour) earth; (t-note) herdsmen decided to carry him; (t-note) returned [to his senses]; (t-note) recovered; fainting everything that had happened advised delay sorrow; doze; (t-note) when he was awake; (t-note) message; tell [the] order guardian have been heard before born delay at an easy pace along the way Three times (thrice) great city see (see note) (t-note) way; (t-note) Toward golden (gilded); (t-note) run (t-note) true It seemed to her embrace thinking; lack Welcome; thanks to God; (t-note) widow blameworthy conceive shown Glorified carried trumpet news relatives (affinity) awaiting; patiently ninth Virgo; course; (see note) world (see note) are sick; (t-note) seek unique the Messiah reasonable; (t-note) surpasses acknowledge; clumsiness praises; (t-note) (see note) (see note) " . . . songs," finely wrought in verse; (see note) two; sufficiently (see note) resting-place; (t-note) remain; moves three times in due order lodging resolved continuously pleased feast day entrance steps ascent lowest climbed (passed) except (save) mounted; step to step backwards; face (visage) [even] once leaning over; (t-note) (t-note) lifting cast [she] said power who remembers visited blamed (t-note) individually; (t-note) mercifully thank the Lord together whole heart kindly/graciously done (t-note) lived in a holy manner (see note) well each [was] called specify end turn humble (t-note) out source departure fated path; [place of] change son before they pass away; (t-note) called in honor

Footnotes

OSBERN BOKENHAM, LIFE OF ST. ANNE: FOOTNOTES

1 Lines 12-13: as my inevitable fate decrees

2 Lines 87-88: Who intend to say something about your family, through your favor

3 Lines 123-24: But for our purposes [what matters is that] the third [son] was called / Solomon and the fourth Nathan in truth

4 Lines 127-28: The custom of Scripture does not ordinarily / Record the genealogy of women

5 [Now that you] understand these things, listen [as I continue]

6 An old container preserves the scent of what it held when it was new

7 To purify them with smoke from burning incense

8 Do you think I could repair these misfortunes?

9 Who drinks salt water to quench his thirst

10 And at once, in a way that Joachim did not understand

11 And from Anne's womb sprang the vessel that held the Savior (the oil of salvation)

OSBERN BOKENHAM, LIFE OF ST. ANNE: EXPLANATORY NOTES

1-96 Although Bokenham begins this poem with professions of poetic incompetence, he obviously does not expect the reader to believe him. The Prologue in particular is full of classical allusions, echoes of earlier English poets, and other literary conventions (including the pretense of incompetence itself), and it is written in a conspicuously elaborate and demanding stanza form that rhymes sixteen lines on just three sounds (ababbcbccbcbbaba).

3 rethoryens. A term used in the fifteenth century for excellent or eloquent writers, not just masters of rhetoric in the modern sense. The modifier fyrsh is probably a form of "fresh" (meaning something like "new," "vigorous," or "fertile"), but it could conceivably be "first," referring either to the preeminence of the poets named in line 4 or to their reputation as the originators of courtly poetry in English.

4 Gowere, Chauncere, and now Lytgate. The three most famous English poets of the late fourteenth and early fifteenth centuries. John Gower and Geoffrey Chaucer had both died several decades before Bokenham began to write, but John Lydgate (author of the elaborate verse Life of Margaret in the present collection) was still alive; hence the now in line 4.

9 fer in age. Bokenham mentions elsewhere in this collection that he was 50 when he began it in 1443. Despite his repeated suggestions of poor health and decrepitude, he evidently lived another two decades.

25 leysere and space. A pair of near synonyms meaning "time and opportunity." Bokenham evidently liked this phrase, since he uses it again at line 73.

36 claryfye. A word meaning not only "reveal, set forth, declare," but also "illuminate, brighten" and "glorify, exalt."

41 For treuly I make a protestacyon. An unmistakable echo of Chaucer, who used slight variants of this line on three occasions: "But first I make a protestacioun" (CT I[A]3137), "Therfore I make protestacioun" (CT X[I]59), and "And here I make a protestacioun" (TC 2.484).

49-64 More echoes from Chaucer, most obviously the modesty formulas used by the Franklin (CT V[F]717-22), who also claimed to know nothing about rhetoric because he had never slept on Mt. Parnassus or learned any Cicero.

66 Denston Kateryne. On Katherine Denston, see above in the final paragraph of the Introduction to this legend. The reversal of her two names here is presumably done for the sake of the rhyme.

77-78 One expects a reference to the thread of life, the length of which was determined in classical mythology by the three Fates who spun it, measured it, and finally cut it off; but the fatal web (line 78) here seems to be a flimsy woven fabric that Death will unravel.

85 of thy womanhede. A common late-medieval definition of ideal womanhede, or "womanliness," made it almost synonymous with mercy and tender-heartedness. One of the clearest examples is the passage in The Knight's Tale that relates the noble ladies' reaction when Theseus angrily sentences Palamon and Arcite to death: "The queene anon, for verray wommanhede, / Gan for to wepe, and so did Emelye, / And alle the ladyes in the compaignye. / Greet pitee was it, as it thoughte hem alle . . ." (CT I[A]1748-51).

92-94 A reference to the tradition that Mary was consecrated to God in the temple at the age of three and remained there for the rest of her childhood. Mirk alludes to it in his sermon for the Conception of the Virgin, lines 41-42, and Bokenham himself gives a fuller account below at lines 615-74.

103 Lady. I.e., female ruler.

Empresse of Helle. Delany explains this title, which is also used by Lydgate, as a reference to a tradition in the Eastern church in which the Virgin Mary herself "descends into the underworld to witness the punishment of sinners [and then] intercedes with Jesus to gain a period of respite for the damned" (Bokenham, A Legend of Holy Women, p. 201).

118-59 Although the immediate source for this discussion of Anne's noble ancestors is the Legenda aurea of Jacobus de Voragine, it draws on a long tradition of efforts by Christian commentators to deal with two problems in the Gospels: their failure to give any genealogy whatever for the Virgin Mary, and the fact that they give two conflicting genealogies for her husband, Joseph. The list of Joseph's ancestors in Matthew 1:1-17 agrees with the longer list in Luke 3:23-38 on most of the sequence from Abraham to David, but after David they diverge radically. Matthew traces a line of descent through Solomon to Joseph's father, whom he calls Jacob, son of Mathan; Luke, a line through Nathan, another son of David, to Joseph's father Heli (or Eli), son of Mathat, grandson of Levi, and great-grandson of Melchi.

121-22 Bersabee . . . Urye. A very cautious reference to the greatest sins in David's life, as related in 2 Samuel [2 Kings in Vulgate and Douay] 11-12: an adulterous affair with Bathsheba, whose husband Uriah was serving loyally in David's army, and David's concealment of the adultery by contriving the death of Uriah. 1 Chronicles 3:5 names the four sons born to Bathsheba and David after he married her. But 2 Samuel 12:13-28 mentions an additional son: a nameless infant whose life was taken by God to punish David's crimes against Uriah.
     The form of Bathsheba's name here is not unusual in medieval sources. Manuscripts of the Vulgate used many different spellings, and two of the most common were Bethsabee and Bersabee.

126 Jerom and Damascen. That is, St. Jerome (c. 347-420?), who translated much of the Bible from Hebrew and Greek into Latin and wrote important commentaries on a number of books as well, and St. John of Damascus (c. 675-750), a Greek theologian, polemicist, and commentator.

131 they two. I.e., Jerome and John of Damascus.

134-36 for nothynge . . . kynredes. Probably a reference to Numbers 36:1-10, which directed the children of Israel to marry within their own tribes so that family property would not be scattered. Modern translators tend to interpret this rule as applying only to women who would actually inherit property, but the wording in the Vulgate could be taken as applying to everyone.

138 streyned. According to the Protevangelium of James, which shaped the view of Joseph until the end of the Middle Ages, Joseph was divinely chosen to be the husband of the Virgin Mary, although he protested that he was too old and would become a laughing-stock if he took such a young wife.

150 Melchy. Mentioned above in line 142.

156-57 The rule about marrying a childless brother's widow and designating her first son to perpetuate the dead brother's name is found in Deuteronomy 25:5-10.

158 And gat Joseph. The Legenda aurea adds another sentence at this point to underline the conclusion reached by John of Damascus: "Joseph therefore was by birth the son of Jacob of the line of Solomon, and by law the son of Heli of the line of Nathan: in other words, the son born according to nature was the son of the father who begot him, but, according to the law, the son of the deceased" (Jacobus de Voragine, trans. Ryan, 2.149-50).

188 Jacob supplanted hys brother Esau. The story is told in Genesis 27.

213 my wyt is schort, as ye may se. Echoes the naively apologetic stance of Chaucer's narrator in The General Prologue to The Canterbury Tales: "My wit is short, ye may wel understonde" (I[A]746).

223-26 Delany resolves the apparent confusion in these lines with this translation: "And when she had arrived at the age of discretion - I don't know what age that was, according to their laws, but probably not too young . . ." (p. 33).

238 Jhesus Syrach. Ecclesiasticus, also known as "Wisdom of Jesus Ben Sirach," is one of some fifteen books in the Septuagint, the ancient Greek version of the Hebrew Bible, that are generally either omitted from Protestant translations of the Bible or relegated to a section called "Apocrypha" because they were not included in the final canon of Jewish scriptures. The Roman Catholic Church has always accepted these books as canonical, and some of them (including Ecclesiasticus) were important sources of texts for liturgical use and preaching during the Middle Ages. For the "like to like" passage cited by Bokenham, see Ecclesiasticus 13:19-20 (Douay) or 13:15-16 (more recent translations).

249-50 The quotation comes from Horace, Epistles I.2.69-70: "Quo semel est imbuta recens servabit odorem, testa diu" (Loeb Library translation by H. R. Fairclough, quoted by Delany: "The jar will long keep the fragrance of what it was once steeped in when new," p. 202n332.)

289-92 As Delany notes, p. 202n34, the Old Testament contains no such explicit, general curse on childless persons as these lines suggest; but a number of passages can be taken as implying that fertility is a sign of God's favor and barrenness a sign of His disapproval. See for example Deuteronomy 7:14, Isaiah 54:1, and Leviticus 20:20-21.

475-78 The story of Sara's long barrenness begins in Genesis 15:1-5, with Abraham's lament and God's promise that he will have countless descendants, and does not conclude until Genesis 21:1-8, when the promise is finally fulfilled with the birth of Isaac.

479-81 The story of Rachel's barrenness until the birth of Joseph is given in Genesis 29:28-30:24. For Joseph's later role in saving his people from starvation, see Genesis 39-47.

482-86 For the story of Samson's birth to Manoah and his barren wife, see Judges 13; for Samuel's birth to Hannah, the barren wife of Elkanah, see 1 Samuel 1:1-2:21. Both stories are worth comparing in detail with the legend of Joachim and Anne, for which they obviously served as models.

557 gate whiche hath name of golde.The Golden Gate, on the eastern wall of the ancient city, was believed in the Middle Ages to be the same gate through which Jesus entered Jerusalem on Palm Sunday. For further information, see Richard M. Mackowski, Jerusalem, City of Jesus: An Exploration of the Traditions, Writings, and Remains of the Holy City from the Time of Christ (Grand Rapids: Wm. B. Eerdmans Pub. Co., 1980), p. 135.

588 Whan Phebus . . . ny runne. That is, the sun had nearly finished its annual passage through Virgo, the sixth sign of the zodiac (which ran from August 12 to September 11 in Bokenham's time). Chaucer frequently uses similar astronomical references to specify dates and times, as did Boccaccio and Dante (among others) before him.

591 the oyle-tunne. Although this looks from a modern perspective like a very odd metaphor for Mary, it would presumably have made much more sense in an era when oil was most closely associated with healing, comfort, light, and (because of its use in the sacraments) salvation.

607 John Lydgate's Life of Our Lady is available in a critical edition by Joseph A. Lauritis et al. (Pittsburgh: Duquesne University, 1961).

610-12 No one has yet identified a work conforming to Bokenham's description (a 10-book collection of Latin "wedding songs" in praise of the Virgin Mary).

612 dytees. Although this word would become "ditty," in Bokenham's time it had not yet taken on its modern English connotations of brevity and simplicity. It comes from the Old French dité or ditié, and could apply to a literary composition of any length, either in verse or prose, whether intended to be read, recited, sung, or even performed as a drama.

615-20 For the astronomical reference, see explanatory note to line 588 above.

675-82 Bokenham's reluctance to say anything more definite here about Anne's later life might suggest that he himself was uncomfortable with the tradition of her three marriages, but it might just mean that he thought it tactless to bring up the possibility of widowhood and remarriage in a poem addressed to a married couple like the Denstons. Curious readers might well wish to consult the Latin poem in balaade-ryme (line 682) in which he claims already to have expressed what best plesyth [him] (line 680) on the subject of Anne's other husbands and daughters, but unfortunately that work seems to have been lost.

OSBERN BOKENHAM, LIFE OF ST. ANNE: TEXTUAL NOTES

Abbreviations: A = British Library MS Arundel 327, fols. 27r-39r [base text]; H = Carl Horstmann; S = Mary Serjeantson.

3 hadde. A's reading; S: dede.

11 faste. A's reading; S: fast.

60-61 the cruel wreche / Orpheus. My emendation. A reads cruel wreche / Of Orpheus, but the of looks like a scribal error, probably induced by the ambiguity in ME of the form wreche, which could mean "punishment" (from OE wræc) as well as "miserable person, outcast, villain" (from OE wrecca).

66 youre. A's reading; S omits the final -e.

76 begunne. Corrected in A from begynne.

91 floure. Corrected in A, which originally omitted the o.

96 ff. There is no subtitle in the manuscript at this point, but the beginning of the Life itself is marked by a blank line and a large initial A in line 97. The stanza form also changes at this point, with the 16-line stanzas of the Prologue giving way to the more familiar 7-line stanzas called "rhyme royal."

101-2 The order of these two lines is reversed in A.

119 not. Corrected in A from no.

134 ye. Inserted in margin of A to replace the, which has been cancelled.

135 Olde. Corrected in A from wolde.

wold. Corrected in A from wol.

141 Damescen. Corrected in A from Danescen.

145 of. Inserted above the line in A.

161 the1. A has þe, with the thorn only partly closed at the top. Here and throughout, I have silently converted this ambiguous form to the except when it obviously means "ye."

168 Austeyn. A's reading; S: Austyn.

178 Line inserted in margin of A.

187 is. S's emendation; A: it.

197-99 Lines inserted in margins of A.

199 is. My emendation, supplying a grammatically necessary word that A omits.

217 As. A's reading; S: Als. seyde. S's emendation; A: syde.

225 aftyr. My emendation; A: astyr.

227 in. Emendation as in S and H; A: and.

231 Of. A: Off. Scribes often doubled f, writing off for of or ffrom for from, for example. Since such spellings do not affect the pronunciation, and often cause confusion, they have not been reproduced in this edition.

238 In. Emendation as in S and H; A: And.

248 vertus. My emendation; A: vertush.

259 wynter. Corrected in A from wyntout.

264 Line inserted in margin of A.

273 Clepyd. Corrected in A from Clepud.

283 hym. S's emendation; A: hem.

293 charge. Corrected in A, which originally omitted the r.

299 thy. My emendation; A: they.

305 Line inserted in margin of A.

310 thoo. Emendation as in S and H; A: too.

311 genderure. The reading of A, with the final -e added above the line; S: genderin[g]e.

330 Thy. Corrected in A from hym.

331 This line follows lines 332 and 333 in A, with letters added in the margin to show the correct order.

363 which. A's reading; S adds a final -e.

372 Fro. S's emendation; A: For.

384 unwarly. Corrected in A from unwardly.

390 Thorgh. Corrected in A from Thogh.

393 astoyned. Corrected in A from astouned.

403 quyte. Emendation as in S and H; A: guyte.

404 onys. Corrected in A from wonys.

409 only. Corrected in A from ondly.

451 byschop. The end of this word is unclear in A.

464 Whiche. A's reading; S omits the final -e.

466 Line inserted in margin of A.

477 in. S's emendation; A: and.

478 blessynge. A's reading; S omits the final -e.

481 the. Word inserted above the line in A.

482 Who. Emendation as in S and H; A: Tho.

486 Were. Emendation suggested by H, supplying a necessary verb which A omits.

487 shal have. Emendation suggested by H; A: hath.

489 She. Initial letter erased in A.

491-93 Lines inserted in margin of A.

496 thes. Corrected in A from the.

511 shepys. A's reading; S: schepys.

520 as. A's reading; S adds a final -e.

521 bere. S's emendation; A: bore.

524 com was. S's emendation; A: was com, ruining the rhyme.

533 him. H's emendation; A, S: hem.

535 him. H's emendation; A, S: hem.

558 housholde. Emendation as in S and H; A: husbonde.

560 blessyde. Corrected in A from blessude.

563 goldede. A's reading; H emends to goldene.

566 She. Corrected in A from The, but the initial T left uncanceled.

572 Welkecome. H emends to Wellecome.

592 alle. A's reading; S omits the final -e.

601 to. Inserted above the line in A.

606 Englysshe. A's reading; S omits the final -e.

616 Chaungith. S's emendation; A: Chaumgith.

643 Ryht up. A: Ryht up on, with on canceled.

644 went. Emendation as in S and H; A: wet.

656 worshype. Corrected in A from worshupe.

658 singulerly. Emendation as in S and H; A: singulery.

673 dwelled. Emendation as in S and H; A: dwelle.

685 gracyous. A's reading; S: grasyous.

695 This line follows line 696 in A, with letters added in the margin to show the correct order.