• A Complaynte of a Lovers Lyfe

lovers (lines 2601 ff.). See Romaunt, lines 2760 ff. with Seint John to borowe. The MED entry for borgh n., 2b (d) cites this line and translates: "St. John be your sponsor or protector; - usually as a farewell," but

• Dame Sirith

5-23. Heuser, W. "Das Interludium de Clerico et Puella und das Fabliau von Dame Siriz." Anglia 30 (1907), 306-19. Hines, John. The Fabliau in English. London: Longman, 1993. Lewis, Robert E. "The English Fabliau Tradition and Chaucer's 'Miller's Tale.'" Modern

• The York Corpus Christi Plays: Play 45, The Assumption of the Virgin (Thomas Apostolus)

Sex, pp. 121–33), but in fact seems more immediately to have derived from the Golden Legend (Jacobus de Voragine, 2:95–97). John Stevens has noted that the scribe who inserted the music into the text was “perhaps one of the cantors

• Mankind

Chapelet of Laurell,” line 1416. S cited documents for Hunt­ingdons of Sawston in 1428, a John Thyrlowe of “Hawkeston” (also spelled “Haus­ton”) in 1450, John and William Pychard of Trumpington (1450–89), William Baker of East Walton (d. 1491), Alexander Wood

• William Dunbar, The Tretis of the Twa Mariit Wemen and the Wedo

rest of his clumsy (rusty) ride, though he were furiously angry (stark-raving mad): / For all the bribes of Stupid John, when he above climbs, / I think the delay dearly bought, so bungled are his deeds 26 A canker

• Gower, Confessio Amantis: Book 1

he wol socoure The poeple, there he woll devoure; For now aday is manyon Which spekth of Peter and of John And thenketh Judas in his herte. Ther schal no worldes good asterte His hond, and yit he gifth almesse

• The Four Leaves of the Truelove

Moder, was mournande that tyde: 'Leve thi wepynge, woman, and mourne noghte for me; Take John to thi son, that standes be thi syde. John, take Mary to thi moder, for to myrth the, To kepe and to comforth, your

• Richard the Redeless

the word "And"; for example, "And by a chapell as Y Came / Mett Y whyte Iesu" (IMEV 298) or John Audelay's "And loue þi god ouer al þyng / þi ne3bore as þi self I say" (IMEV 304). The

• Pety Job

devotion to both Mary and John the Evangelist, derived from John 19.26-27. Compare The Four Leaves of the Truelove, lines 225-26, and the meditation addressed to St. John the Evangelist by the fourteenth-century monk John Whiterig (ed. Hugh Farmer, The

• Ancrene Wisse, Part Three

Baptiste . . . bathe siker ant biheve, St. John the Baptist - about whom our Lord said, "Among the sons of women no greater one has risen up than John the Baptist" (Matthew 11:11), that "among the sons of

• Stanzaic Life of Margaret

to the Roman soldier who pierced Christ's side while He hung on the cross in order to confirm His death (John 19:34). In some legends he was a blind man, led by others to this act, whose sight was mercifully

• The Northern Homily Collection: Introduction

the fifty-two Sundays of the year, the collection also included the feasts of the Purification, the Annunciation, and the Ascension. John Small printed the fragment extant in the earliest manuscript, Edinburgh, Royal College of Physicians MS, in his English Metrical

• The N-Town Plays: Play 11, Parliament of Heaven; Salutation and Conception

(MP, p. 115n1352–55). 292 lanterne of lyght. The phrase configures a host of biblical metaphors brought into focus here. See John 9:5 on Christ as the light of the world. But Mary is the lan­tern, the container of that light,

• The N-Town Plays: Play 27, Last Supper; Conspiracy with Judas

upon to give public display of faith" (S 2:496), which perhaps has bearing on the passage as well. 91–92 Compare John 11:49–50, 18:14. In these passages, Cayphas may also be refer­ring to Isaias 53:8. 101, s.n. GAMALYEL. Meredith and Spector

• Anticlerical Documents: The Lanterne of Light

John 2:18, the locus classicus for medieval discussions of sin, Antichrist, and contemporary conditions. The passage was useful to those who would denounce rival Christian organizations, such as friars, or sects, such as the Lollards. The antichrists of 1

• Anticlerical Poems and Documents: The Wycliffite Bible: From the Prologue

and forbeedith wickidnesse. TC And if it forbyd wickidnes. 57-58 If ye eten not . . . lijf in you. John 6:54. 62-63 If thin enemy . . . to hym. Proverbs 25:21; Rom. 12:20. 63-64 Thou schalt gadere .

• The York Corpus Christi Plays: Play 33, The Second Trial before Pilate

his right hand (Matthew 27:29). Mark, however, says the reed was used to strike him on the head (15:19), while John merely reports that the soldiers "gave him blows" (19:3). 408–16 Mock reverence for the King as rex judeorum. The

• The Book of Margery Kempe, Book I, Part I

went thei forth to Elysabeth, Seynt John Baptystys modir, and, whan thei mettyn togyder, eythyr of hem worshepyd other, and so thei wonyd togedyr wyth gret grace and gladnesse twelve wokys. And than Seynt John was bor, and owyr Lady

• How the Goode Man Taght Hys Sone

season and thus held to be miraculous to the king as a gift. Reference to the occasion appears twice in John Gower's Confessio Amantis (ed. G. C. Macaulay, EETS e.s. 81-82 [London: K. Paul, Trench, Trübner And so comth hope

• Codex Ashmole 61: Item 4, How the Good Wife Taught Her Daughter

3. 22 With sybbe ne fremde make no jangelyng. Complaints about layfolk talking in church were common in clerical writings. John Mirk instructs priests to command their parishioners to be quiet once the service begins: “Thenne bydde hem leve here