Who decides cultural norm the media or the mass?

By Gman4326

Greatest success and failure of the project

By Gman4326

The greatest success was that i glued on the items. This was meant to allow me create
a consistent flow to the drawing. However like sci-fi01 i got lazy and so this project receive a 1/10.

Serpent Typology

By Gman4326

Taken from Biblical view of Entertainment!

Use of the word Serpent to mean wicked and rebellious:
Genesis 3:1
Now the serpent was more cunning than any beast of the field which the Lord God had made....
Psalm 58:4
Their poison is like the poison of a serpent;
They are like the deaf cobra that stops its ear,
John the Baptist use of brood of vipers
Matthew 12:34
Brood of vipers! How can you, being evil, speak good things....
Lord Jesus use of brood of vipers
Matthew 23:33 (the question here is rhetorical)
Serpents, brood of vipers! How can you escape the condemnation of hell?
Romans 3:13 poison of asps (Daily Walk)
The poison of asps is under their lips

Cute as a button inquisitive back story

By Gman4326

Age 5
4ft 2 inches tall
weighs 25 pounds
Bedroom
Bed is opposite of where desk is
Closet near door
Stuff toys on bed
pink walls
There is a scent of freshly laundered bed sheets and pillowcases.
In her mind it reads like this:
Win ôl g lders of Ezrael ad kom to David at Ebbon, he ade a kove with em at
ebbon fore g ord, and zey anointed David zor Ezrael, as g ord ad proised
through Zamuel.
It is written like this:
1 Chronicles 11:3
When all the elders of Israel had come to King David at Hebron, he made a covenant
with them at Hebron before the Lord, and they anointed David king over Israel,
as the Lord had promised through Samuel.

Air have i seen eis before. So she left the bedroom.
The Largest room in the house has cream colored walls, brown carpet a living room
set one end of it and a modern 30 inch LCD flat screen on the other.
She comes running up to him and begins to say this.
Daddy...
Her Father
Age 28
6ft tall
weighs 160 pounds
is air simie to this here in g bible?
Is their any similarities between this and something else in the bible?
Yup!
Her father quotes this in return
2 Samuel 5:1
All the tribes of Israel came to David at Hebron and said,
“We are your own flesh and blood.
So who iz zis David, asks Cute as a button?
Even though there is a copy of biblical biographies of Old Testament figures in the house.
Cute as a button father want to nurture this inquisitive side coming from her.
My little girl, let's go for a drive.
Air to, she asks?
To pickup something special, he answers.
I'm wondering it ill be a ittle woof woof, thinking to herself.
He owns an old blue four door 70's police car.
As they are going down a major street. Cute as a button notices a sign that reads pet shop.
Daddy i thought we were going to get a ittle woof woof.
Haha!
I'm going to get you something special. I did not exactly say where this place is located.
Waah!
Before we head home, my little girl. I'll pick you up a scoop of Ice cream.
Sniffle!
Kay!   

A few minutes later!
The car begins to slow down.
There is a single business shop along with its parking lot on the right hand side of the road.
Click!
Shut!
Ring!
Welcome, how can i help the two of you?
Woman Bookstore Clerk
Age 20
5 feet 8 inch's tall
weighs 160 pounds
Voice range lower soprano
Do you still have copies of Biblical biographies of Old Testament figures?
Few of them can be found in the non-fiction section of the store.
That will be $23.99 plus 10 percent tax. For the total of $26.38
He hands her a twenty and a ten dollar bill. She give him three ones, two quaters, a dime and one penny.
Thank you for shopping at our bookstore.
Ring!
Close!
This is how Cute as a button becomes smart.

World of the female warrior

By Gman4326

The female warrior was born into a class based hierarchical society. The nobility ruled because their ancestors did so before them. Individuals who were paid to do dangerous jobs are called adventurers. How people in the guild earned their
pay is based on a ranking system. Monsters killed are based on the level of danger they opposed. In order to receive payment a guild member must bring evidence to the hall. This is called a trophy. Annual physicals are given no matter the gender
by the guildmaster. Info is then provided after the checkup is done. Failure to do so one can be ask to leave.

First person info gathering

By Gman4326


Sheesh!
Pat!
I know as a warrior.
The head of the guild needs to give me a physical.

But why does he need to touch my entire body, thinking to herself.

Touch!
Slip!
Crunch!
Here is the info found in the pouch.
Name: Female Warrior
Height 5 foot 5 inches
Weight 100 pounds
Bust size 32 B 
Waist size 30
Hip size 33
Panty size 5
Wow!
Shivers!
If he wasn't the guild master. I would report him to the guard.

Donkey-Head Crushing Typology

By Gman4326

Donkey riding typology
Genesis 49:11; 2 Samuel 18:8; Numbers 22:21-39; 1 King 1:33; 1 Samuel 25:20;
Judges 10:4; Judges 12:14;
Donkey riding prophecy, fulfillment
Zechariah 9:9; Mark 11:1-11; John 12:14-15

Egypt Exodus
Genesis 12:20; Exodus 2:11-25; Exodus 12:31-33; 1 kings 12:19-20; Matthew 2:20,21
Entering Egypt
Genesis 12:10; Genesis 46:3; Genesis 37:28; Exodus 3:10; 1 Kings 11:40;
Hosea 11:1; Matthew 2:13–23
Head Crushing
Genesis 3:15; Judges 5:24-26; Judges 9:53; 1 Samuel 17:49; Romans 16:17-20
Fulfillment on Calvary (Golgotha)
Psalm 22; Matthew 27:33; Mark 15:22; Luke 23:33; John 19:17

America: The Untold Story Christopher Columbus

By Gman4326
I purchased this earlier in the day from American Vision
Order number 27696
America: The Untold Story
MP4 + MP3 Video and Audio Download   × 1  $11.00

Watch his story for yourselves:

The full video is 34 minutes
This video is 4 plus minutes long

Man in his natural state wishes to serve Satan

By Gman4326

Man in his natural state wishes to serve Satan
Psalm 58:4; Deut 32:33; Psalm 140:3; Ecclesiastes 10:11; Jeremiah 8:17;
Romans 3:13; Matthew 12:34; John 8:44; Matthew 23:33
Man's creaturely will (Volition)
John 8:34; Isaiah 10:5-10; Psalm 58:1-3; 52:3,5; 14;

Birth announced Typology

By Gman4326

Bible Hub and Bible Gateway
NIV, KJV, BSB

Birth announced Typology
Genesis 18
10 Then the LORD said, “I will surely return to you at this time next year,
and your wife Sarah will have a son!”
Now Sarah was behind him, listening at the entrance to the tent.
Judges 13
6 Then the woman went to her husband and told him,
“A man of God came to me. He looked like an angel of God,
very awesome. I didn’t ask him where he came from, and he didn’t
tell me his name. 7 But he said to me,
‘You will become pregnant and have a son.
Now then, drink no wine or other fermented drink
and do not eat anything unclean, because the boy will be a Nazirite of God
from the womb until the day of his death.’”
Isaiah 9 Jesus birth prophesied
6 For unto us a child is born, unto us a son is given,
and the government will be upon His shoulders.
And He will be called Wonderful Counselor, Mighty God,
Everlasting Father, Prince of Peace.

Micah 5 Bethelhem prophesied
2 But you, Bethlehem Ephrathah, who are small among the clans of Judah,
out of you will come forth for Me One to be ruler over Israel,
whose origins are of old, from the days of eternity.

Fulfilled
Matthew 2
After Jesus was born in Bethlehem in Judea, during the time of King Herod,
 Magi from the east came to Jerusalem 2 and asked,
“Where is the one who has been born king of the Jews?
We saw his star when it rose and have come to worship him.”
Luke 2
1 In those days a decree went out from Caesar Augustus that all the world
should be registered. 2 This was the first registration when Quirinius
was governor of Syria. 3 And all went to be registered,
each to his own town. 4 And Joseph also went up from Galilee,
from the town of Nazareth, to Judea, to the city of David,
which is called Bethlehem, because he was of the house
and lineage of David, 5 to be registered with Mary,
his betrothed, who was with child.
6 And while they were there, the time came for her to give birth.
7 And she gave birth to her firstborn son and wrapped him in
swaddling cloths and laid him in a manger,
because there was no place for them in the inn.

Betrayal and Arrested Typology

By Gman4326
biblehub and biblegateway
NIV, ISV, BSB
John 5
39 You pore over the Scriptures because you presume that by them you possess eternal life.
These are the very words that testify about Me [Jesus] ,

Ever person in the old testament was falsely accused or betrayed and then arrested.

Betrayal and Arrested Typology
Genesis 39 Joseph falsely accused
20 So Joseph’s master took him and had him thrown into the prison where the king’s prisoners were confined.
While Joseph was there in the prison

Judges 15 Samson Betrayed and Arrested
12 But they said to him, “We have come down to arrest you and hand you over to the Philistines.” Samson replied, “Swear to me you that you will not kill me yourselves.”
Jeremiah is Arrested and Imprisoned
38 Mattan’s son Shephatiah, Pashhur’s son Gedaliah,
Shelemiah’s son Jucal, and Malchijah’s son Pashhur heard the words that
Jeremiah was speaking to all the people:
2 “This is what the Lord says: ‘Whoever stays in this city will die by the
sword, by famine, and by the plague, but the one who goes over to the
Chaldeans will live. His life will be spared, and he will live.’
3 This is what the Lord says: ‘This city will surely be given to the army
of the king of Babylon, and he will capture it.’”
4 Then the officials told the king,
“Let this man be put to death because he’s undermining the efforts
of the soldiers who remain in this city and that of all the people by
speaking words like these to them. Indeed, this man is not seeking the
well-being of this people, but rather their harm.”
5 King Zedekiah said, “Look, he’s in your hands,
and the king can do nothing to you.”
6 So they threw Jeremiah into a cistern that belonged to the king’s
son Malchijah and was located in the courtyard of the guard.
When they let Jeremiah down with ropes, because there was no water
in the cistern—only mud—Jeremiah sank into the mud.
Daniel 6
16 So the king gave the order, and they brought Daniel
and threw him into the den of lions. The king said to Daniel,
“May your God, whom you serve continually , deliver you!”

Amount prophesied
Zechariah 11
12 Then I told them, “If it seems right to you, give me my wages;
but if not, keep them.” So they weighed out my wages, thirty pieces of
silver.
13 And the LORD said to me, “Throw it to the potter,” this magnificent
price at which they valued me. So I took the thirty pieces of silver
and threw them to the potter in the house of the LORD.

Fulfillment
Betrayal and Arrest in Gethsemane
Matthew
47 And while He was still speaking, behold, Judas, one of the twelve,
with a great multitude with swords and clubs, came from the chief priests
and elders of the people.
48 Now His betrayer had given them a sign, saying,
“Whomever I kiss, He is the One; seize Him.”
49 Immediately he went up to Jesus and said, “Greetings, Rabbi!” and kissed
Him.
50 But Jesus said to him, “Friend, why have you come?”
Then they came and laid hands on Jesus and took Him.
51 And suddenly, one of those who were with Jesus stretched out his hand and drew his sword, struck the servant of the high priest, and cut off his ear.
52 But Jesus said to him, “Put your sword in its place, for all who take the
sword will perish by the sword. 53 Or do you think that I cannot now pray to
My Father, and He will provide Me with more than twelve legions of angels?
54 How then could the Scriptures be fulfilled, that it must happen thus?”
55 In that hour Jesus said to the multitudes, “Have you come out, as against
a robber, with swords and clubs to take Me? I sat daily with you, teaching
in the temple, and you did not seize Me.
56 But all this was done that the Scriptures of the prophets might be
fulfilled.”
Then all the disciples forsook Him and fled.
Mark 14
43 And immediately, while He was still speaking, Judas, one of the twelve,
with a great multitude with swords and clubs, came from the chief priests
and the scribes and the elders. 44 Now His betrayer had given them a signal,
saying, “Whomever I kiss, He is the One; seize Him
and lead Him away safely.”
45 As soon as he had come, immediately he went up to Him and said to Him,
“Rabbi, Rabbi!” and kissed Him.
46 Then they laid their hands on Him and took Him. 47 And one of those who
stood by drew his sword and struck the servant of the high priest,
and cut off his ear.
48 Then Jesus answered and said to them, “Have you come out,
as against a robber,
with swords and clubs to take Me? 49 I was daily with you in the
temple teaching, and you did not seize Me.
But the Scriptures must be fulfilled.”
50 Then they all forsook Him and fled.
Luke 22
47 While he was still speaking a crowd came up, and the man who was
called Judas, one of the Twelve, was leading them.
He approached Jesus to kiss him, 48 but Jesus asked him,
“Judas, are you betraying the Son of Man with a kiss?”
49 When Jesus’ followers saw what was going to happen, they said, “Lord,
should we strike with our swords?”
50 And one of them struck the servant of the high priest,
cutting off his right ear.
51 But Jesus answered, “No more of this!” And he touched the man’s ear
and healed him.
52 Then Jesus said to the chief priests, the officers of the temple guard,
and the elders, who had come for him, “Am I leading a rebellion, that you have come with swords and clubs? 53 Every day I was with you in the temple courts,
and you did not lay a hand on me. But this is your hour—when darkness reigns.”
John 18
12 Then the band of soldiers, with its commander
and the officers of the Jews, arrested Jesus and bound Him.

Gman4326 Biblical History of Christianity

By Gman4326

Every Chapter is available on this blogsite

Table of Contents
Chapter 1 The Greek Scriptures 3 century BC
Chapter 2 Latin Vulgate 382-407 AD
Chapter 3 The First English Bible 1390's
Chapter 4 First Printed Hebrew Grammar Book 1506
Chapter 5 Greek New Testament Dictionary 1516
Chapter 6 William Tyndale Translation 1534
Chapter 7 Geneva Bible 1560

Biblical History Chapter 5 Greek New Testament Dictionary 1516

By Gman4326
With the development of the moveable printer stamp and ink that doesn't freeze. The conquest of both Greece and what was left of the Eastern Roman Empire. Time had come for the printing of a New Testament Dictionary and Bible. However Erasmus considered it as a secondary objective. While in Basil Switzerland he stumbled upon a copy written by Lorenzo Valla. In it Father Vala did his research and found out that Constantine did not give Rome to the Papacy as they claimed. So he set out to write his own version of the Latin Vulgate. Freubin who was Erasmus publisher. Had learned that Cardinal Jimenez was seeking papal approval to publish his own Bible. He has once said that the first edition in 1516 was more preceptated rather than edited. So Erasmus had to focus on publishing the dictionary rather than a new version of the latin text. In time up to 5 edition were published before he passed away on 7-12-1536.

Biblical History Chapter 4 First Printed Hebrew Grammar Book 1506

By Gman4326

This Chapter is about a man who wanted to Study Kabbalah. Johann Reuchlin was a humanist. Humanist back then believed in the Supernatural. Born in Pforzheim Germany in 1455. He wanted to study Jewish Mysticism. This meant studying Hebrew. While working at the Germany embassy. He met a Physician name Jakob ben Jehiel Loans who was being employed by Emperor Frederick at Linz. After many years of studying Hebrew. In 1506 he wrote a grammar book entitled De Rudimentis Hebraicis. It origin was based on a different book called Hebarae Veritas written by a rabbi by the name of David Kimhi. Passes away in 1522. This was next step for the opening of the scriptures to read by the common man.

Biblical History Chapter 2 Latin Vulgate 382-407 AD

By Gman4326

Pope Damasus I called for a council to discuss on what an offical cannon list would be. Later on he sent a notice to Jerome on a need to revise then New Testament. He was born at Sidon, Italy on 3-27-347AD. The then official cannon was named Vetus Latina. Before Damasus I passes Jerome wrote this; "Therefore, this present little preface promises only the four Gospels, the order of which is Matthew, Mark, Luke, John, revised in comparison with only old Greek books. They do not disagree with many familiar Latin readings, as we have kept our pen in control, but only those in which the sense will have been seen to have changed (from the Greek) are corrected; the rest remain as they have been". After he finished writing the new translation, Jerome fled from Rome in 385. He began to live in a monastery at Bethlehem, Palestina Prima. Where he began to learn how to read and write in Hebrew. After writing a Greek Translation of the Psalms out of Hebrew. Jerome continued to translated the entire Old Testament out of the ancient language. When it was said an done both the Old and New Testament were translated into the most common people language the Latin Vulgate. He passed away in 9-30-420 AD at the age of 73.

World History 2091BC-24AD

Updated 8/2/2018
 By Gman4326 
Chapter 1 Chaldean Patriarchal Period 2091BC-1859BC
During a number of centuries these men were to become the
fathers of the Judeo-Christian world. Each of them lived in
time and space.
Abraham was born into a family of idol worshippers.
Terah a descendent of Shem and Abraham father lived in Ur.
Taking Abraham, Lot, Sarah and rest of the family with him.
Terah moved to Haran. After living in Haran for number of
years. God called Abraham to leave his father household.
He along with Sarah and Lot.
Based on various age and group size. A person would walk an average of five to seven miles per day. Unless a person was on a specific mission. Would rest every other day to prevent disease or fatigue from setting in. Same goes for groups.  Abraham grew into becoming an experienced group leader who learned to memorize weather patterns and routes to wells, rivers or oasis. If mapmaking did exist it would be drawn on animal skin with some sort rain resistant oil or coal. Bet [bite] masculine noun: House; El [l] masculine noun: God, Lord. Altar was setup called the house of the Lord and, he would offer animal sacrifices.
During this period the word Bethel or house of God was
being used. Animal Sacrifices were the norm. Many nomads
would go to a temple town to both purchase and then offer the
animals, to the local idol of good fortune. Since leaving
Terah, W. Mesopotamia. Abraham would either buy dry timber or
find it in the northern forest region.
Historically ever Promise God gave to Eve, Noah, Abraham and David was fulfilled.
Eve was told by God that a descendant of her. Would crush the head of the serpent. Mary daughter of Eve wife Joseph is to become the Thetokos.
After the flood God told Noah that he would never judge man by the use of water by creating the rainbow.
To Abraham by becoming Jesus ancestors and giving the land to Israel.
To David by Jesus being born into his houseOther events took place while he was alive.
The destruction of Sodom and Gomorrah at the hand of God.
Abraham with 200 plus souls fled into Egypt after a famine began to take place west of the Padan-Aram and east of the Great Sea region. God decided to test Abraham by sending
him and Isaac to a place chosen for them.
Having faith that God would provide an animal sacrifice.
Arrived at that place Abraham with the help of Isaac built
the altar. Afterword's Isaac was place on it. But before
Abraham could kill his son. A ram appeared caught in a thicket.
Isaac came down off the altar and Abraham killed it instead.
Isaac married his cousin Rebecca. She gave birth to twins
one was named Esau and the other Jacob. Shortly after Abraham passed away.
God blessed Isaac as he did Abraham. Before moving to Gerar
a famine swept through the region. Ahimelech a name gene-
rally found in the old testament meaning either prince or
lord. Was looking for a new woman for his harem.
Rebecca was fair looking woman. Ahimelech asked Isaac if
she was his wife. Isaac in order to protect the family lied
to him by saying she was his sister. Read Genesis 26:1-9
Esau was a great hunter and his arms were thick of hair.
Jacob was clean shaven and never left his father encampment.
While Isaac was still Patriarch, two events occurred to
change Jacob forever. One was when Esau was hungry and
needed to eat. Jacob would give something to eat if he would
give up his birthright. Esau agreed and Jacob gave him a
bowl of food. Isaac was ready to bless Esau after he ate his
favorite bowl of food.
Rebecca overhearing the conversation made a bowl of Isaac
favorite food. Jacob gives this bowl of food to your father,
she tells him. But Jacob told his mom he couldn't because
how he looked. Rebecca wrapped wool over his arms and sent
him in the tent with the food. Sounding like Esau, he gave
the bowl of food, to Isaac. Making certain Jacob was Esau
he touched one of the arms. Afterward Isaac blessed Jacob.
Later on Esau came into the tent and Isaac knew he was
tricked. Esau left the tent angry. Jacob where the hell are
you, he demands. Jacob flees the encampment until Esau stopped being so angry with him. Esau broke with tradition and
married a Canaanite woman. Isaac blessed his youngest child
as the next Patriarch and sent him off to the region of
Padan-Aram. Go to Haran and see your Uncle Laban and marry
his daughter or member of his household girl, Isaac telling
him solemnly. Read Genesis 28:1-5
Even though it was allowed, God forbade the marriage of more
than woman as early as the garden. When man was looking for
a helpmate. The writer of the origin of man pronounced as
ga*hen*e. In Koine Greek which means tribe, people or nation.
During his lifetime meant the twelve tribes of Israel.
Under covenantal theology this term means Genesis which is
inspired by the GOD. Jacob may have wanted to marry
only Rachel. But Laban brother of Rebecca daughter of Nahor,
seventh or eighth generation grandson of Shem, Son of Noah.
Was not chosen by God to be saved therefore Laban continued
to worship the way of Nahor and Terah.
Nevertheless his nephew who was blessed by the one who 
created both the light and the darkness.
Laban used the contractual promise between the two of them
to enrich himself.
From Leah and Rachel point of view they were used by a
father who hated the Living Creator and them as well.

For further details read Genesis 29 and 30
After another seven years Jacob debt to his father in law
was over with. Leah and Rachel were without children of
their own. Both of them separately ask their maids to sleep
with their husband. Eleven boys were born between his four
wives. While they were living in Haran. God blessed Jacob
with animals and wealth as well. However it was making
everyone living in jealous. God then opened the door for
his entire family to leave the Padan-Aram region.
Rachel the night before stole her father idols.
After a day on the trail back to where Jacob was raised.
A party with Laban at the lead caught up too them.
Read Genesis 31
With the birth of Benjamin and the death of Rachel.
Jacob spent many years living a nomad life. His name was
changed to Israel after a tussle with God. A multi-year
famine occurred during last years of his life.
Jacob saw the birth and growth of a new generation.
Before blessing each of his sons. He past away in Goshen
Egypt.
Please, read Genesis 49
Chapter 2 Land of Bondage
1539BC Killing of the Innocent
This Patriarch is most well known out of them all. Born in
Goshen out the tribe of Levi. The commonwealth at the time
were slaves. Moses had to be let go by his mom in order to
save his life. The order was given by the Pharaoh to kill
all the boys two years and younger. It was put into effect
because the Egyptian population was growing older. However,
God blessed the commonwealth with kids. The princess of
Egypt drew him out of the River Nile. Read Exodus 1
1499BC
Many years later Moses kills an overseer for brutally
harming a slave. Fearing the slave would talk fled Egypt.
Days later he entered Midian Territory.
Haha!!
Hey, girls wait your turn, says one of the bullies.
But we got here before you, answers one of the girls.
Listen you little brat, it is not our fault. You're to weak
to lift up the stone. Now scram, let men do the work here.
Sniffle!! Hmmm!!
Our animals need water too you meanies, says another girl.
Already thirsty, Moses helps the girls out.
Later the oldest of Jethro girls marries Moses.
1446BC
At eighty Moses is with the goats pasturing near Mt Moab.
Meh!!
One of the goat's left the tribe. I've not got all day,
get back here. Moses chase after it.
But when he captures the goat. Something strange happens.
This bush is on fire, Moses says with amazement in his voice.
Moses take your shoes off, says the voice coming out of the
bush that is on fire. Who are you, Moses asks the voice.
I AM the God of Abraham, of Isaac and of Jacob, answered
the voice.
Moses takes his shoes off!!
Bowing before the bush Moses ask another question.
My people are crying out too me. You will go back to
Egypt and free my people, God answers. After some doubt
and wishing not to go. God tell Moses he would be with him.
Accepting of that answer, Moses leaves for Egypt.
When he and Aaron arrive many in the different tribes
did not believe that God had heard their call to leave
Egypt.
God chose to punish the Egyptians by attacking their
idols. Read Exodus 7:14-12:36
*Ancient Egypt worshipped:
1. The Nile (Water turned to blood)
2. The goddess Hekt who had the face of a frog (frogs)
3. The earth god Seb (lice)
4. the fly god Uatchit (flies)
5. The bull god Apis (disease on cattle)
6. The epidemics god Sekhmet and
   god of healing Imhotep (boils)
7. The weather god Shu (hail)
8. The locusts god Serapia (locusts)
9. The moon god Thoth (darkness)
10. the god of the afterlife Osiris (death of the
                                     firstborn)
BibleCharts.org/oldtestament/thetenplagues.pdf
Exodus Patriarchs 1446BC-1406BC
God promised Moses and the people to send His angel before
them. Read Exodus 23:20-21
Chapter 3 Leaving Egypt, disobedience and entering the
         Promise Land
Angel of the Lord was sent by GOD to lead the tribes of Jacob
into the promise land. And, also to drive their enemies out
before them. (Exodus 23:20-22; 33:2)
Acts of disobedience
While Moses was spending 40 days before the LORD receiving
the Moral Code. The people below needed something to worship.
They asked some would say demanded Aaron help make a golden
calf. (Exodus 32:1-4) As punishment 2000 men died at the hands
of the Levite tribe and were to drink the gold slurry.
After becoming the first High Priest. Two of the Aaron sons
experimented with strange fire and were killed by GOD.
(Leviticus 10:1-3)
God told Moses to send spies into the promise land one from
each tribe. After they returned ten of the spies reported
that their enemies were tall and too numerous to be defeated.
Joshua and Gideon reported the opposite of the majority view.
After that, God told them that the tribes could not enter the 
land for the next 40 years. (Numbers 13:27,28; 30)
The people spoke out against GOD and Moses. HE sent them fiery
serpents and they begged for healing. GOD told Moses to have a
bronze serpent made. If anyone looked at it, they would be
healed. (Numbers 21:4-9)
In each of these cases God chose to punish either individuals
or groups for their sins. Before dying God showed Moses the
promise land and Joshua became the last of the Patriarch.

Chapter 4 Judges 1374BC-1043BC
The right of local rule, safe towns established. A new group
of leaders were chosen by God, the king of Israel. Like
every man ever born Israelite men did not want
to obey God. The nations they were told to destroy weren't.
As punishment for disobedience. The Tribes either feared
or fought them. So the Judges were either or both generals
and keepers of the law.

Chapter 5 Kings 1043BC-586BC
Saul became king because Israel wanted one. Having a king
was punishment for their disobedience. Having self-rule
meant people needed to memorize and practice the moral,
legal and ceremonial laws. But because of their hatred for God.
Even though these men were chosen by God. They still became
Tyrants.(1 Samuel 8:6-18)
List of a few Kings:
Saul 1043 - 1003BC
Ishbosheth 1003 - 1001BC
David 1003 - 963BC
Solomon 963 - 923BC
Rehoboam 923- 906BC
Asa 906 - 903BC
Chapter 6 Prophets 1043BC-430BC
Post Intertestimal period 20AD-24AD
The first official prophet was Samuel after God chose Saul to
become king over the united kingdom of Israel in 1043BC and
John the Baptist was the last Old Testament prophet.
Jesus Christ currently holds the office as fulfillment of
a promise made by God to them
that their would always be a prophet.
Read Deuteronomy 18:18; Matthew 21:11

Festival's and Exchange's

By Gman4325


Notes: Town from the East means a bad place.
Once a year a festival is held in honor of the mother earth goddess.
A parade kick off the holiday.
This event includes food, different types of wares, and games of chance stalls.
Haggling with small talk
I'm always looking to buy an unblemished animal for 100 pounds worth of grain.
What kind of grain for a blemished animal?
One with millets in it answer the merchant.
Baah!!
Where does this grain come from, ask a servant of the Chaldean Patriarch? A town from the East that held a festival. The grain that has millets in it comes from this place. No, the grain without the millets came from there. Please, with a pleasant attitude attached to the word. Tell me more about this place?
Mall fall we sin all, spoken in the distance. That is not what you're suppose to memorize. It's Adam fall we sin all retorts a second person.
Mmm, as the first person stick out their tongue!!
Well, as of late the farmers talk about how fertile the soil is. Because, the goddess of nature has given it to them. Rainy spring with mild weather during the summer. Did they mention the average temperature, the servant being inquisitive? Normally according to the merchant almanac. What is the harvest festival like, in a polite tone? The temperature during the summer is about 90 degrees around three o'clock in the afternoon. However, according to the farmer's with the cooler climate. They did not need to worry about the crop failing. Ah, yes the procession starts off with four men carrying a statue that is four feet tall, wood inner frame and an outer frame with sheets of gold. The mother earth idol was made to look like a woman.. Next is the High Priest. Musicians playing folk music. Women from the Temple in a single row waving their left hand in a quarter turn. Next is the Virgin Girl. What age is the girl asks the servant? I believe she was 15 years old. The merchant continues what he has to say. Finally a scene from the mother goddess earth myth. Will a 5 year old female goat for the grain bargains the servant? A goat of that age can't reproduce. I need a 6 month old male and female, responds the merchant. Are you starting a farm? You know there are other nomadic tribes, retorts the merchant. Instead, i can offer you a 1 year old milking cow for 100 pounds worth of grain.
Hmmm!
1 year old milking cow for 100 pounds worth of grain. You have a have a deal. Pleasure doing business with you.
Anything new to report ask the Chaldean Patriarch? I sold an extra milking cow to the merchant answered the servant. For what? 100 pounds of grain from a town East of here.
Really!!
It must be that time of the year mentioned the Chaldean Patriarch.
The strange thing is the virgin girl was among the procession continued the servant. The people coming from there continue to believe that human sacrifice will bring them prosperity. But, instead wrath and judgment from God.
It is sad!
It is sad in deed!
The End!!

Chaldean Patriarchal Period Trade

By Gman4326

[General Speculation on part of the writer]

Method of trade

A. Barter

B. Precious metals turned into Coins

Goods and Animals For Sale Were:

1. Goats (Unblemished) 

2. Sheep (Unblemished)

3. Cattle (Fat and Healthy)

4. Figs in season

5. Wine 

6. Barley Wheat

7. Camels

8. Oil 

9. Jewelry

Whether it be Barter or Coins. All negotiations were up front and honest. 
Water rights went to the people who dug the well or who owned the land where the oasis stands on. 

Rebekah Bio

By Gman4326

Born in 2048BC
Die in 1948BC
Town: Nahor
Buried: Cave of the Patriarch
Martial Status: Yes
Husband: Isaac 2030BC
Children: Two
Esau (Eldest)
Jacob (Youngest)

Sarah Bio

Updated Friday 7/27/2018
By Gman4326

Born in 2157 BC
Dies in 2037 BC
Marital Status: Yes
Husband Name: Abraham
Number of Children: 1
Name of Child: Isaac son of Abraham

Wives of the Chaldean Patriarch's

By Gman4326

1. Sarah

2. Rebekah

3. Leah

Jesus Christ Ancestors

By Gman4326

Brief Genealogy list Luke 3:23-38

1. GOD
2. Adam
3. Abraham
4. Isaac
5. Jacob
6. David
7. Mary wife of Joseph

What is genuine history?

By Gman4326

One worldview is promoted by the use of standard timetables and facts. Is what is called Genuine History. 

What is Fiat history?

By Gman4326

When a standard template view of timetables and facts are taught. It is called Fiat History. 

Post modern Conservatism

By Gman4326

Post Modern Conservatives believe in:

1. Man is Sovereign

2. Man must have a single representative or spokesman

3. Free will must reign supreme in each and every individual

4. Status Quo

5. Man must have Fiat History and having Children to continue being sovereign. 

The post modernist Conservative is no different than the Progressive Liberal they despise and hate.  

Gman4326 Podcast 6-23-2018

By Gman4326

From out of nowhere

By Gman4326

An unknown species has popped out of thin air. Who or What are they? Can they be stopped? Find out when you read Volume 1 entitled John Strasse: "From out of nowhere" by Gman4326

Silent Cartoon Short

By Gman4326

Creation of a new written Character form

By Gman4326
Using Subject, Object and Verb as the basis the sentence at the bottom has only two written characters. It means: "A love for animals".

Gman4326 on the Earliest form of theology based allegory

By Gman4326
John Bunyan lived from 1628-1688 

Before 1688 many Christian writers would either borrow from the bible or use old wives tales. This man did want two titles of his work published at all. His world was still supernatural and like many preachers in the Presbyterian camp. Both supported and wrote sermons with a God centered mindset. He entered the military at the age of 16 during the first English Civil War. 

Yet those two titles could be considered an early form of theological centered allegory.

The Pilgrim’s Progress
“The Author Apology for his book  
FROM THIS WORLD TO That which is to come: Delivered under the Similitude of a DREAM Wherein is Discovered, The manner of his setting out, His Dangerous Journey; And safe Arrival at the Desired Country.
I have used allegories and symbolism. (Hosea 12:10) used in later editions.

His first edition contained the Golden Chain of Redemption diagram.

[My ideas]

Journey of the Chosen (Path of the Gospel)

1. Life of Sinful Man

2. Evangelist proclaims the gospel

3.Christian accepts the gospel

4. Interpreter begin to teach Christian

5. Other worldviews tempts Christian

Holy war:  Allegory
“In the city there were three esteemed men, who, by admitting Diabolus to the city, lost their previous authority. The eyes of "Understanding", the mayor, are hidden from the light. "Conscience", the recorder, has become a madman, at times sinning, and at other times condemning the sin of the city. But worst of all is Lord Willbewill, whose desire has been completely changed from serving his true Lord, to serving Diabolus. With the fall of these three, for Mansoul to turn back to Shaddai of their own will, is impossible. Salvation can come only by the victory of Emmanuel.
https://en.wikipedia.org/wiki/John_Bunyan 

Gman4326 on Medieval Christian Plays

By Gman4326
These vernacular drama's began to pop up in the 1200's. The 3 types of cycle plays are Moral, Mystery and Miracle. Creation drama is a form of mystery cycle play.  From catholic culture website.  MYSTERY [miss-ter-ri] noun: A divinely revealed truth whose very possibility cannot be rationally conceived before it is revealed and, after revelation, whose inner essence cannot be fully understood by the finite mind. The incomprehensibility of revealed mysteries derives from the fact that they are manifestations of God, who is infinite and therefore beyond the complete grasp of a created intellect. Nevertheless, though incomprehensible, mysteries are intelligible. One of the primary duties of a believer is, through prayer, study, and experience, to grow in faith, i.e., to develop an understanding of what God has revealed. '(Etym. Greek mysterion, something closed, a secret.)' 

Mystery is a revealed truth given by God. However we don't know the full process in which God and the three had done it. During a time in which the bible was considered a form of allegory.

Medieval English town cycle pageant plays
N-town cycle
Play one creation of heaven; fall of Lucifer
DEUS Ego sum alpha et oo, principium et finis.
 My name is knowyn, God and kynge.
 My werk for to make, now wyl I wende.
 In myself restyth my reynenge:
 It hath no gynnying ne non ende.
 And all that evyr shal have beynge,
 It is closyd in my mende.
 Whan it is made at my lykynge,
 I may it save; I may it shende
 After my plesawns.
 So gret of myth is my pousté,
 All thyng shal be wrowth be me.
 I am oo God, in personys thre
 Knyt in oo substawns.
 I am the trewe Trenyté
 Here walkying in this wone.
 Thre Personys, myself I se
 Lokyn in me, God alone.
 I am the Fadyr of Powsté;
 My Sone with me gynnyth gon;
My Gost is grace in magesté.
 Weldyth welthe up in Hevyn tron
 O God in thre I calle:
 I am Fadyr of Myth;
 My Sone kepyth ryth;
 My Gost hath lyth
 And grace withalle.
 Myself begynnyng nevyr dyd take,
 And endeles I am thorw myn owyn myth.
 Now wole I begynne my werke to make:
 Fyrst, I make hevyn with sterrys of lyth.
 In myrth and joy evermore to wake.
 In hevyn I bylde angell ful bryth,
 My servauntys to be, and for my sake
 With merth and melody worchepe my myth.
 I belde them in my blysse,
 Aungell in hevyn evyrmore shal be.
 In lyth ful clere, bryth as ble,
 With myrth and song to worchip me,
 Of joye thei may not mys.
[Hic cantent angeli in celo: “Tibi omnes angeli tibi celi et universe potestates. Tibi cherubyn et seraphyn incessabili voce proclamant: ‘Sanctus, sanctus, sanctus, Dominus Deus Sabaoth.’]
 LUCIFERE To whos wurchipe synge ye this songe?
 To wurchip God or reverens me?
 But ye me wurchipe ye do me wronge,
 For I am the wurthyest that evyr may be!
ANGELI BONI We wurchipe God of myth most stronge
 Whiche hath formyd bothe us and thee!
 We may nevyr wurchyp hym to longe,
 For he is most worthy of magesté!
 On knes to God we falle,
 Oure Lorde God wurchyp we,
 And in no wyse honowre we thee!
 A gretter lord may nevyr non be
 Than he that made us alle!
LUCIFERE A wurthyer lorde forsothe am I
 And worthyer than he evyr wyl I be!
 In evydens that I am more worthy,
 I wyl go syttyn in Goddys se
 Above sunne and mone and sterrys on sky.
 I am now set as ye may se!
 Now wurchyp me for most mythty,
 And for youre lord honowre now me,
 Syttyng in my sete.
ANGELI MALI Goddys myth we forsake,
 And for more wurthy we thee take.
 Thee to wurchep honowre we make
 And falle down at thi fete.
DEUS Thu, Lucyfere, for thi mekyl pryde —
I bydde thee falle from hefne to helle.
 And all tho that holdyn on thi side,
 In my blysse nevyrmore to dwelle.
 At my comawndement anoon down thu slyde
 With merth and joye nevyrmore to melle!
 In myschyf and manas evyr shalt thu abyde
 In byttyr brennyng and fyer so felle,
 In peyn evyr to be pyht.
LUCIFERE At thy byddyng, thy wyl I werke
 And pas fro joy to peyne smerte.
 Now I am a devyl ful derke
 That was an aungell bryht.
 Now to helle the way I take,
 In endeles peyn ther to be pyht.
 For fere of fyre a fart I crake
 In helle donjoon, myn dene is dyth!
Play two
DEUS Now hevyn is made for aungell sake.
 The fyrst day and the fyrst nyth;
 The secunde day watyr I make,
 The walkyn also ful fayr and bryth;
 The thryd day, I parte watyr from erthe,
 Tre and every growyng thing,
 Bothe erbe and floure of suete smellyng;
 The thryd day is made be my werkyng.
 Now make I the day that shal be the ferthe.
 Sunne and mone and sterrys also,
 The forthe day I make in-same.
 The fifte day: werme and fysch that swymme and go,
 Byrdys and bestys, bothe wylde and tame.
 The sexte day, my werk I do
 And make the man, Adam be name.
 In erthelech paradys withowtyn wo
 I graunt thee bydyng lasse thu do blame.
 Flesch of thi flesch, and bon of thi bon:
 Adam, here is thi wyf and make.
 Both fysche and foulys that swymmyn and gon
 To everych of hem a name thu take.
 Bothe tre and frute and bestys echon,
 Red and qwtye, bothe blew and blake —
Thu geve hem name be thiself alon,
Erbys and gresse both beetys and brake.
 Thi wyff thu geve name also.
 Loke that ye not ses
 Yowre frute to encres —
That ther may be pres
 Me worchipe for to do.
 Now come forth, Adam, to paradys!
 Ther shalt thu have all maner thynge:
 Bothe flesch and fysch and frute of prys,
 All shal be buxum at thi byddyng.
 Here is pepyr, pyan, and swete lycorys —
Take hem all at thi lykyng —
Both appel and pere and gentyl rys.
 But towche nowth this tre that is of cunnyng.
 Allthynge, saff this, for thee is wrought.
Here is allthinge that thee shulde plese.
 All redy made onto thin ese.
 Ete not this frute ne me dysplese,
 For than thu deyst thu skapyst nowth.
 Now have I made allthynge of nowth,
 Hevyn and erth, foull and best.
 To allthynge that myn hand hath wrowth,
 I graunt myn blyssyng that evyr shal lest.
 My wey to hefne is redy sowth:
 Of werkyng I wole the sefnt day rest.
 And all my creaturys that be abowth,
 My blyssyng ye have both est and west,
 Of werkyng the sefnt day, ye sees.
 And all tho that sees of laboryng here
 The sefnt day, withoutyn dwere,
 And wurchyp me in good manere —
Thei shal in hefne have endles pes.
 Adam, go forth and be prynce in place,
 For to hefne I sped my way.
 Thi wyttys wel loke thu chase,
 And gostly governe thee as I say.
ADAM Holy Fadyr, blyssyd thu be,
 For I may walke in welthe anow.
 I fynde datys gret plenté,
 And many fele frutys ful every bow.
 All this wele is govyn to me
 And to my wyf that on me lowh.
 I have no nede to towche yon tre
 Agens my Lordys wyl to werke now —
I am a good gardenere.
 Every frute of ryche name
 I may gaderyn with gle and game.
 To breke that bond I were to blame
 That my Lord bad me kepyn here.
EVA We may both be blythe and glad,
 Oure Lordys comaundement to fulfyll
 With fele frutys be we fayr fad,
 Woundyr dowcet and nevyr on ill.
 Every tre with frute is sprad
 Of them to take as plesyth us tyll.
 Oure witte were rakyl and ovyrdon bad
 To forfete ageyns oure Lordys wyll
 In ony wyse.
 In this gardeyn I wyl go se
 All the flourys of fayr bewté
 And tastyn the frutys of gret plenté
 That be in paradyse.
SERPENS Heyl, fayr wyff and comely dame!
 This frute to ete I thee cownselle.
 Take this appyl and ete this same!
 This frute is best as I thee telle.
EVA That appyl to ete I were to blame,
 From joy oure Lorde wold us expelle!
 We shuld dye and be put out with schame
 In joye of paradyse nevyrmore to duelle
 God hymself thys sayde!
 What day of that frute we ete.
 With these wurdys, God dyd us threte
 That we shuld dye, our lyff to lete.
 Therffore, I am affrayde.
SERPENS Of this appyl — yf ye wyl byte —
Evyn as God is, so shal ye be!
 Wys of connyng — as I yow plyte —
Lyke onto God in al degré!
 Sunne and mone and sterrys bryth,
 Fysch and foule, bothe sond and se,
 At your byddyng bothe day and nyth:
 Allthynge shal be in yowre powsté.
 Ye shal be Goddys pere!
 Take this appyl in thin hond,
 And to byte therof, thu fond.
 Take another to thin husbond;
 Therof have thu no dwere.
EVA So wys as God is in his gret mayn
 And felaw in kunnyng fayn wold I be.
SERPENS Ete this appyl, and in certeyn,
 That I am trewe sone shalt thu se!
EVA To myn husbond with herte ful fayn,
 This appyl I bere as thu byddyst me.
 This frute to ete, I shal asayn.
 So wys as God is — yf we may be —
And Goddys pere of myth.
 To myn husbond I walke my way
 And of this appyl I shal asay
 To make hym to ete — yf that I may —
And of this frewte to byth.
My semely spowse and good husbond,
 Lysteneth to me, sere, I yow pray:
 Take this fayr appyl all in your hond,
 Therof a mursel byte and asay.
 To ete this appyl, loke that ye fonde:
 Goddys felaw to be alway.
 All his wysdam to undyrstonde,
 And Goddys pere to be for ay,
 Allthyng for to make,
 Both fysch and foule, se and sond,
 Byrd and best, watyr and lond.
 This appyl thu take out of myn hond —
A bete therof thu take.
ADAM I dare not towch thin hand for dred
 Of oure Lord God omnypotent!
 If I shuld werke after thi reed,
 Of God, oure Makere, I shuld be shent!
 If that we do this synful dede,
 We shal be ded by Goddys jugement!
 Out of thin hand, with hasty spede,
 Cast out that appyl anon present
 For fer of Goddys threte!
EVA Of this appyl, yf thu wylt byte,
 Goddys pere thu shalt be pyht.
 So wys of kunnyng — I thee plyht —
This frute yf thu wylt ete.
ADAM If we it ete, oureself we kylle!
 As God us told, we shuld be ded
 To ete that frute and my lyf to spylle.
 I dar not do aftyr thi reed!
EVA A fayr aungell thus seyd me tylle:
“To ete that appyl, take nevyr no dred.
 So kunnyng as God in hevyn hille,
 Thu shalt sone be withinne a sted;
 Therfore, this frute thu ete.”
ADAM Of Goddys wysdam for to lere,
 And in kunnyng to be his pere,
 Of thyn hand I take it here
 And shal sone tast this mete.
 Alas! Alas, for this fals dede!
 My flesly frend, my fo I fynde.
 Schameful synne doth us unhede:
 I se us nakyd before and behynde —
Oure Lordys wurd wold we not drede.
 Therfore, we be now caytyvys unkynde!
 Oure pore prevytes for to hede —
Summe fygge levys fayn wolde I fynde,

For to hyde oure schame.
 Womman, ley this leff on thi pryvyté!
 And with this leff I shal hyde me.
 Gret schame it is, us nakyd to se
 Oure Lord God thus to grame!
EVA Alas, that evyr that speche was spokyn
 That the fals aungel seyd onto me.
 Alas, oure Makers byddyng is brokyn,
 For I have towchyd his owyn dere tre.
 Oure flescly eyn byn al unlokyn,
 Nakyd for synne, ouresylf we se.
 That sory appyl that we han sokyn
 To deth hath brouth my spouse and me.
 Ryth grevous is oure synne
 Of mekyl shame now do we knowe!
 Alas, that evyr this appyl was growe
 To dredful deth, now be we throwe
 In peyne us evyr to pynne.
DEUS Adam, that with myn handys I made,
 Where art thu now? What hast thu wrought?
ADAM A, Lord, for synne oure flourys do fade!
 I here thi voys, but I se thee nought.
DEUS Adam, why hast thu synnyd so sone,
 Thus hastyly to breke my bone?
 And I made thee mayster undyr mone,
 Trewly of every tre.
 O tre, I kept for my owe:
 Lyff and deth therin I knowe.
 Thi synne fro lyf now thee hath throwe,
 From deth thu mayst not fle.
ADAM Lord, I have wrought agens thi wyll!
 I sparyd nat mysylf to spylle.
 The woman that thu toke me tylle —
Sche brougth me therto.
 It was her counsell and her reed:
 Sche bad me do the same deed.
 I walke as werm withoutyn wede,
 Awey is schrowde and sho.
DEUS Womman, that arte this mannys wyffe,
 Why hast thu steryd youre bothers stryffe?
 Now ye be from youre fayr lyffe
 And are demyd for to deye.
 Unwys womman, sey me why
 That thu hast don this fowle foly?
 And I made thee a gret lady
 In paradys for to pleye.
EVA Lord, whan thu wentyst from this place,
 A werm with an aungelys face —
He hyth us to be ful of grace,
 The frute yf that we ete.
 I dyd his byddyng, alas, alas!
 Now be we bowndyn in dethis las.
 I suppose it was Sathanas
 To peyne he gan us pete.
DEUS Thou werm — with thi wylys wyk —
Thi fals fables, thei be ful thyk.
 Why hast thu put dethis pryk
 In Adam and his wyff?
 Thow thei bothyn my byddyng have brokyn,
 Out of whoo yet art not wrokyn.
 In helle logge thu shalt be lokyn
 And nevyr mo lacche lyff.
DIABOLUS I shal thee sey wherefore and why
 I dede hem all this velony,
 For I am ful of gret envy
 Of wreth and wyckyd hate
 That man shulde leve above the sky,
 Whereas sumtyme dwellyd I.
 And now I am cast to helle sty
 Streyte out at hevyn gate.
DEUS Adam, for thu that appyl boot
 Agens my byddyng well I woot,
 Go teyl thi mete: with swynk and swoot
 Into thi lyvys ende;
 Goo nakyd, ungry, and barefoot;
 Ete both erbys, gres, and root.
 Thy bale hath non other boot,
 As wrecch in werlde thu wende.
 Womman, thu sowtyst this synnyng
 And bad hym breke myn byddyng.
 Therfore, thu shalt ben undyrlyng
 To mannys byddyng bend.
 What he byddyth thee, do thu that thynge,
 And bere thi chyldere with gret gronynge,
 In daungere and in deth dredynge
 Into thi lyvys ende.
 Thou wyckyd worm, ful of pryde,
 Fowle envye syt be thi side.
 Upon thi gutt thu shalt glyde,
 As werm wyckyd in kende.
 Tyl a maydon in medyl-erth be born —
Thu fende, I warn thee beforn —
Thorwe her thi hed shal be totorn.
 On wombe awey thu wende.
DIABOLUS At thi byddyng, fowle I falle.
 I krepe hom to my stynkyng stalle.
 Helle pyt and hevyn halle
 Shul do thi byddyng bone.
 I falle down here a fowle freke.
 For this falle I gynne to qweke —
With a fart my brech I breke —
My sorwe comyth ful sone.
DEUS For youre synne that ye have do,
 Out of this blysse sone shal ye go.
 In erthly labour to levyn in wo
 And sorwe thee shal atast.
 For youre synne and mysdoyng,
 An angell, with a swerd brennyng,
 Out of this joye he shal yow dyng.
 Youre welth awey is past.
SERAPHIM Ye wrecchis unkend and ryht unwyse:
 Out of this joye hygh yow in hast,
 With flammyng swerd from paradyse
 To peyn I bete yow, of care to tast.
 Youre myrth is turnyd to carfull syse;
 Youre welth with synne awey is wast.
 For youre false dede of synful gyse,
 This blysse I spere from yow ryth fast.
 Herein come ye no more
 Tyl a chylde of a mayd be born
 And upon the rode rent and torn
 To save all that ye have forlorn,
 Youre welth for to restore.
EVA Alas, alas, and wele away,
 That evyr towchyd I the tre!
 I wende as wrecch in welsom way
 In blake busshys my boure shal be.
 In paradys is plenté of pleye:
 Fayr frutys ryth gret plenté —
The gatys be schet with Godys keye.
 My husbond is lost because of me.
 Leve spowse, now thu fonde.

Now stomble we on stalk and ston,
 My wyt awey is fro me gon!
 Wrythe onto my necke bon
 With hardnesse of thin honde!
ADAM Wyff, thi wytt is not wurth a rosch!
 Leve woman, turne thi thought.
 I wyl not sle flescly of my flesch.
 For of my flesch, thi flesch was wrought.
 Oure hap was hard; oure wytt was nesch
 To paradys whan we were brought.
 My wepyng shal be longe fresch:
 Schort lykyng shal be longe bought.
 No more telle thu that tale:
 For yf I shulde sle my wyff,
 I sclow myself withowtyn knyff
 In helle logge to lede my lyff
 With woo in wepyng dale.
 But lete us walke forth into the londe:
 With ryth gret labour oure fode to fynde,
 With delvyng and dyggyng with myn hond;
 Oure blysse to bale and care to pynde.
 And wyff, to spynne now must thu fonde,
 Oure nakyd bodyes in cloth to wynde
Tyll sum comforth of Godys sonde
 With grace releve oure careful mynde.
 Now come, go we hens, wyff.
EVA Alas, that ever we wrought this synne
 Oure bodely sustenauns for to wynne.
 Ye must delve, and I shal spynne
 In care to ledyn oure lyff.
Play 3 Cain and Able
ABEL I wolde fayn knowe how I shuld do
 To serve my Lord God to his plesyng.
 Therfore Caym, brother, lete us now go
 Unto oure fadyr withowte lettyng,
 Suenge hym in vertu and in norture
 To com to the hyghe joy celestyall,
 Remembryng to be clene and pure.
 For in mysrewle, we myth lythly fall
 Agens Hevyn Kynge.
 Lete us now don oure dyligens
 To come to oure faderys presens.
 Good brother, passe we hens
 To knowe for oure levynge.
CAYM As to my fadyr, lete us now tee
 To knowe what shal be his talkyng,
 And yet I holde it but vanyté
 To go to hym for any spekyng —
To lere of his lawe.
 For if I have good anow plenté,
 I kan be mery, so mot y the.
 Thow my fadyr I nevyr se,
 I gyf not therof an hawe!
ABEL Ryth sovereyn fadyr, semely, sad, and sure:
 Ever we thank yow in hert, body, and thowth
 And alwey shull whyll oure lyf may indure,
 As inwardly in hert it kan be sought,
 Bothe my brother and I.
 Fadyr, I falle onto youre kne
 To knowe how we shul rewlyd be,
 For godys that fallyth bothe hym and me
 I wolde fayn wete trewly.
ADAM Sonys, ye arn — to spekyn naturaly —
The fyrst frute of kendely engendrure,
 Befforn whom — saff youre modyr and I —
Were nevyr non of mannys nature.
 And yit were we al of another portature
 As ye have me oftyn herd seyd sothly.
 Wherfore, sonys, yf ye wyl lyff sad and sure:
 Fyrst, I yow counseyll most syngulerly,
 God for to love and drede.
 And suche good as God hath yow sent,
 The fyrst frute offyr to hym in sacryfice brent,
 Hym evyr besechyng with meke entent
 In all youre werkys to save and spede.
ABEL Gramercy, fadyr, for youre good doctrine.
 For as ye us techyn, so shal we do.
 And as for me, thorwe Goddys grace dyvyne,
 I wyl forthwith applye me therto.
CAYM And thow me be loth, I wyl now also
 Onto youre counsell, fadyr, me inclyne.
 And yitt I say now to yow both too,
 I had levyr gon hom well for to dyne!
ADAM Now, God graunt good sacryfice to yow both too.
 He vowchesaff to acceptyn yow and all myne
 And geve yow now grace to plesyn hym soo
 That ye may come to that blysse that hymself is inne
 With gostly grace:
 That all youre here levyng
 May be to his plesyng,
 And at youre hens partyng
 To com to good place.
ABEL Almyhtty God and God ful of myth,
 Be whom allthing is made of nowth,
 To thee myn hert is redy dyht;
 For upon thee is all my thought.
 O, Sovereyn Lord, reygnyng in eternyté:
 With all the mekenesse that I kan or may,
 This lombe shal I offre it up to thee.
Accept it, blyssyd Lord, I thee pray.
 My gyft is but sympyl — this is no nay —
But my wyl is good and evyr shal be
 Thee to servyn and worchepyn both nyht and day.
 And ther to thi grace grawnt thu me
 Throwh thi gret mercy
 Which in a lombys lyknes
 Thu shalt for mannys wyckydnes
 Onys ben offeryd in peynfulnes
 And deyn ful dolfoly.
 For trewly, Lord, thu art most worthy
 The best to have in eche degré —
Both best and werst ful certeynly —
All is had thorwe grace of thee.
 The best schep full hertyly —
Amongys my flok that I kan se —
I tythe it to God of gret mercy.
 And bettyr wold if bettyr myht be,
 Evyn here is myn offryng.
 I tythe to thee with ryht good wylle
 Of the best thu sentyst me tylle.
 Now, gracyous God on hevyn hille,
 Accept now my tythyng.
CAYM Amongys all folys that gon on grownd
 I holde that thu be on of the most:
 To tythe the best — that is not sownd —
And kepe the werst — that is nere lost!
 But I more wysly shal werke this stownde:
 To tythe the werst and make no bost.
 Of all my cornys that may be fownde
 In all my feldys — both crofte and cost —
I shal lokyn on every syde.
 Here I tythe this unthende sheff.
 Lete God take it or ellys lef.
 Thow it be to me gret repreff
 I geve no fors this tyde.
ABEL Now Caym, brother, thu dost ful ill,
 For God thee sent both best and werst;
 Therfore, thu shewe to hym good wyll
 And tythe to God evyr of the best!
CAYM In feyth thu shewyst now a febyll skyll.
 It wolde me hyndyr and do me greff
 What were God the bettyr thu sey me tyll?
 To gevyn hym awey my best sheff
 And kepe myself the wers?
 He wyll neyther ete nor drynke,
 For he doth neyther swete nor swynke.
 Thu shewest a febyl reson, methynke.
 What, thu fonnyst as a best, I gesse!
ABEL Yit me thynkyth my wyt is good:
 To God evermore sum love to shewe,
 Of whom we have oure dayly food,
 And ellys we had but lytyl drewe.
CAYM Yitt methynkeht thi wytt is wood,
 For of thi lore I fynde but fewe.
 I wyll neverthemore chawnge my mood,
 For no wordys that thu dost shewe —
I sey I wyll tythe the werst!
ABEL Now, God that syt in hefne above,
 On whom is sett all myn hool love
 This wyckyd wyll from thee he showe
 As it plesyth hym best.
CAYM Herke, Abel, brother, what aray is this?
 Thy tythyng brennyth as fyre ful bryght!
 It is to me gret wondyr, iwys!
 I trow this is now a straunge syght.
ABEL Goddys wyll, forsothe, it is
 That my tythyng with fyre is lyth.
 For of the best were my tythis
 And of the werst thu dedyst hym dyght.
 Bad thyng thu hym bede!
 Of the best was my tythyng,
 And of the werst was thin offryng.
 Therfor, God Almyghty, Hevyn Kyng
 Alowyht ryht nowth thi dede.
CAYM What, thu stynkyng losel, and is it so?
 Doth God thee love and hatyht me?
 Thu shalt be ded! I shal thee slo!
 Thi Lord, thi God, thu shalt nevyr se!
 Tythyng more shalt thu nevyr do.
 With this chavyl bon I shal sle thee!
 Thi deth is dyht — thi days be go.
 Out of myn handys, shalt thu not fle!
 With this strok, I thee kylle!
 Now, this boy is slayn and dede.
 Of hym I shal nevyr more han drede.
 He shal hereafter nevyr ete brede.
 With this gresse I shal hym hylle.
DEUS Caym! Come forth and answere me!
 Asoyle my qwestyon anon ryght.
 Thy brother, Abel, wher is now he?
 Ha don, and answere me as tyght!
CAYM My brothers kepere ho made me?
 Syn whan was I his kepyng knyght?
 I kannot telle where that he be.
 To kepe hym was I nevyr dyght.
 I know not wher he is.
DEUS A! Cursyd Caym, thu art untrewe,
 And for thi dede, thu shalt sore rewe.
 Thi brothers blood that thu slewe
 Askyht vengeauns of thi mys.
 Thu shalt be cursyd on the grounde,
 Unprophitable whereso thu wende,
 Both veyn and nowthty and nothyng sounde.
 With what thing thu medele, thu shalt it shende.
CAYM Alas, in whoo now am I wounde,
 Acursyd of God as man unkende!
 Of any man yf I be founde,
 He shal me slo — I have no frende!
 Alas, and weleaway!
DEUS Of what man that thu be sclayn,
 He shal have sefne-folde more payn.
 Hym were bettyr nevyr to be sayn
 On lyve be nyth, ne day.
CAYM Alas, alas, whedyr may I go?
 I dare nevyr se man in the vesage.
 I am woundyn as a wrecch in wo
 And cursyd of God for my falsage.
 Unprofytabyl and vayn also
 In felde and town, in strete and stage —
I may nevyr make merthis mo.
 I wot nevyr whedyr to take passage.
 I dare not here abyde.
 Now wyl I go, wende my way —
With sore syeng and welaway —
To loke where that I best may
 From mannys syht me hyde.
http://d.lib.rochester.edu/teams/text/sugano-n-town-plays-play-1
https://chestermysteryplays.com/history/
https://en.wikipedia.org/wiki/Mystery_play
Chester cycle
Play two The Creation, Adam, Eve, Cain, and Able
God: Ego to alpha kai omega, ho, protos ho eschatos.
I, God, Sovereign one, in whom beginning none may bee; unless also, moste of postee, I am and have ever been.
Now heaven and earth is made through me.
The earth is void only I seen; therfore light for more lee through my might I will liever.
At my byddynge made be light.
Light is good, I see in sight.
Twynned shalbe through my might the light from the stearnes.
Light 'day' I wilbe called aye, and thestearnes 'night', as I say.
 This morning and evening, the first day, is made full and expresse.
Now will I make the firmament in myddeste the water to bee lent, for to bee a divident to twynne the waters aye; above the welkyn, beneath alsoe, and 'heaven' hit shalbe called thoo.
This commen is morne and even also of the seoconde daye.
Now will I waters everychone that under heaven bine great one, that the gather into one, and drynesse sone them shewe.
 029 That dryenesse 'yearth' men shall call.
 030 The gatheringe of the waters all,
 031 'seeyes' to [name] have the shall;
 032 therby men shall them knowe.
033 I will one yearth yerbes springe,
 034 ichon in kinde seede-gevinge;
 035 trees diverse fruite forth bringe
 036 after ther kynde eachone;
 037 the seede of which aye shalbe
 038 within the fruite of each tree.
 039 This morne and even of dayes three
 040 is both commen and gonne.
041 Now will I make through my might
 042 lightninges in the welkyn bright,
 043 to twyne the daye from the night
 044 and lighten the earth with lee.
 045 Great lightes I will too--
 046 the sonne and eke the moone also--
 047 the sonne for day to serve for oo,
 048 the moone for night to bee.
049 Stares also through myne entente
 050 I will make one the firmamente,
 051 the yearth to lighten there the be lent;
 052 and knowne may be therby
 053 courses of planets, nothinge amisse.
 054 Now see I this worke good iwisse.
 055 This morninge and evon both made is,
 056 the fourthe day fullye.
057 Now will I in waters fishe forth bringe,
 058 fowles in the firmament flyinge,
 059 great whalles in the sea swiminge;
 060 all make I with a thoughte--
 061 beastes, fowles, fruit, stone, and tree.
 062 These workes are good, well I see.
 063 Therfore to blesse all well liketh me,
 064 this worke that I have wrought.
065 All beastes, I byd you multyplye
 066 in yearth and water by and by,
 067 and fowles in the ayre to flye,
 068 the yearth to fulfill.
 069 This morne and evon through my might
 070 of the fiveth day and the night
 071 is made and ended well aright,
 072 all at my owne will.
073 Now will I one earth bringe forth anon
 074 all helpely beastes, everychone
 075 that crepon, flyen, or gone,
 076 eachon in his kynde.
 077 Now is this donne at my byddinge :
 078 beastes goinge, flyinge, and crepinge;
 079 and all my worke at my likinge
 080 fully now I fynde.
Then goinge from the place where he was,
 commeth to the place where he createth Adam.
081 Now heaven and earth is made expresse,
 082 make wee man to our likenesse.
 083 Fishe, fowle, beast--more and lesse--
 084 to mayster he shall have might.
 085 To our shape now make I thee;
 086 man and woman I will there bee.
 087 Growe and multyplye shall yee,
 088 and fulfill the earth on hight.
089 To helpe thee thou shalt have here
 090 herbes, trees, fruit, seede in fere.
 091 All shalbe put in thy power,
 092 and beastes eke alsoe;
 093 all that in yearth bine livinge,
 094 fowles in the ayre flyinge,
 095 and all that gost hath and likinge,
 096 to sustayne you from woe.
097 Now this is donne, I see aright,
 098 and all thinge made through my might.
 099 The sixt day heare in my sight
 100 ys made all of the best.
 101 Heaven and earth ys wrought all within
 102 and all that needes to be them.
 103 Tomorrowe, the seaventh day, I will blinne
 104 and of workes take my rest.
105 But this man that I have made,
 106 with goste of lief I will him gladde.
Adam rysinge.
107 DEUS. Rise up, Adam, rise up, ryse,
 108 a man full of sowle and liefe,
 109 and come with mee to paradice,
 110 a place of deyntee and delite.
 111 But it is good that thou be wise;
 112 bringe not thyselfe in striefe.
Then the creatour bringeth Adam into paradice,
 before the tree of knowledge, and saith (minstrelles playe):
113 DEUS. Here, Adam, I give thee this place,
 114 thee to comforte and solace,
115 to keepe it well while thou hit hasse,
 116 and donne as I thee bydd.
 117 Of all trees that bine herein
 118 thou shalt eate and nothinge sinne;
 119 but of this tree, for weale nor wynne,
 120 thou eate by noe way.
121 What tyme thou eates of this tree,
 122 death thee behoves, leave thow mee.
 123 Therfore this fruit I will thee flee,
 124 and be thou not too bould.
 125 Beastes and fowles that thou may see
 126 to thee obedyent shall they bee.
 127 What name they bee given by thee,
 128 that name they shall hould.
Then God taketh Adam by the hande and causeth him to lye downe,
 and taketh a ribbe out of his syde and saith:
129 DEUS. Hit is not good man only to bee;
 130 helpe to him now make wee.
 131 But excice sleepe behoves mee
 132 anon in this man heare.
 133 One sleepe thou arte, well I see.
 134 Heare a bone I take of thee,
 135 and fleshe alsoe with harte free
 136 to make thee a feere.
Then God doth make the woman of the ribbe of Adam, wakinge and sayth to God:
137 ADAM. A, lorde, where have I longe bine?
 138 For sythence I slepte much have I seene--
 139 wonder that withouten weene
 140 hereafter shalbe wiste.
141 DEUS. Ryse, Adam, and awake.
 142 Heare have I formed the a make;
 143 him to thee thou shalt take,
 144 and name him as thee liste.
Adam, rysinge up, saith:
145 ADAM. I see well, lord, through thy grace
 146 bonne of my bones thou him mase;
 147 and fleshe of my fleshe shee base,
 148 and my shape through thy sawe.
 149 Therfore shee shalbe called, iwisse,
 150 'viragoo', nothinge amisse;
 151 for out of man taken shee is,
 152 and to man shee shall drawe.
153 Of earth thou madest first mee,
 154 both bone and fleshe; now I see
 155 thou hast her given through thy postee
 156 of that I in me had.
 157 Therfore man kyndely shall forsake
 158 father and mother, and to wife take;
 159 too in one fleshe, as thou can make,
 160 eyther other for to glad.
Then Adam and Eve shall stand naked and shall not bee ashamed.
 Then the serpente shall come up out of a hole, and the dyvell walkinge shall say:
161 DEMON. Owt, owt, what sorrowe is this,
 162 that I have loste soe much blysse?
 163 For onste I thought to doe amysse,
 164 out of heaven I fell.
 165 The bryghtest angell I was or this,
 166 that ever was or yet is;
 167 but pryde cast me downe,
 168 iwisse, from heaven right into hell.
169 Gostlye paradice I was in,
 170 but thence I fell through sinne.
 171 Of yeartly pamadice now, as I weene,
 172 a man is given masterye.
 173 By Belsabubb, I will never blynne
 174 till I may make him by some gynne
 175 from that place for to twyne
 176 and trespasse as did I.
177 Should such a caytiffe made of claye
 178 have such blisse? Nay, by my laye!
 179 For I shall teach his wife a playe
 180 and I may have a whyle.
 181 For hem to disceave I hoppe I may,
 182 and through her brynge them both awaye;
 183 for shee will doe as I her saye,
 184 hir hoppe I will begyle.
185 That woman is forbydden to doe
 186 for anythinge the will therto.
 187 Therfore that tree shee shall come to
 188 and assaye which it is.
 189 Dight me I will anone tyte
 190 and profer her of that ylke fruite;
 191 soe shall they both for her delyte
 192 bee banyshed from that blysse.
193 A maner of an edder is in this place
 194 that wynges like a bryde shee hase--
 195 feete as an edder, a maydens face--
 196 hir kynde I will take.
 197 And of the tree of paradice
 198 shee shall eate through my contyse;
 199 for wemen they be full licourouse,
 200 that will shee not forsake.
201 And eate shee of hyt, full witterlye
 202 they shall fare both as dyd I:
 203 be banyshed both of that valley
 204 and him osprynge for aye.
 205 Therfore, as brooke I my panne,
 206 the edders coate I will take one;
 207 and into paradice I will gonne
 208 as faste as ever I maye.
Supremus volucris, penna serpens, pede forma, forma puella.
209 SERPENS. Woman, why was God soe nyce
 210 to byd you leave for your deice
211 and of each tree in paradice
 212 to forsake the meate?
213 EVA. Nay, of the fruite of yche tree
 214 for to eate good leave have wee,
 215 save the fruite of one wee muste flee;
 216 of hyt wee may not eate.
217 This tree heare that in the middest is,
 218 eate wee of hit wee doe amysse.
 219 God sayde we should dye iwys
 220 and if we touch that tree.
221 SERPENS. Woman, I saye leave not this;
 222 for hyt shall yee not loose the blysse
 223 nor noe joy that is his,
 224 but be as wyse as hee.
225 God is subtyle and wisse of witte
 226 and wotteth well when ye eate it
 227 that your eyne shalbe unknyt.
 228 Like godes yee shalbe
 229 and knowe both good and evill alsoe.
 230 Therfore bee warned you therfroe.
 231 Yee may well wotte bee was your foe;
 232 therfore doe after mee.
233 Take of this fruite and assaye;
 234 yt is good meate, I dare laye.
 235 And but thou finde yt to thy paye,
 236 say that I am false.
 237 And yee shall knowe bothe welle and woe
 238 and bee like godes both too,
 239 thou and thy husband alsoe.
 240 Take thou one apple and noe moo.
241 EVA. A, lord, this tree is fayre and bryght,
 242 greene and seemely to my sight,
 243 the fmuite sweete and much of myght,
 244 that godes it may us make.
 245 One apple of yt I will eate
 246 to assaye which is the meate;
 247 and my husbande I will gett
 248 one morsell for to take.
Then Eve shall take of the fruite of the serpente,
 and shall eate therof and say to Adam:
249 EVA. Adam, husbande life and deare,
 250 eate some of this apple here.
 251 Yt is fayre, my leeffe feare;
 252 hit may thou not forsake.
253 ADAM. That is soothe, Eve, withouten were;
 254 the fruit is sweete and passinge feare.
 255 Therfore I will doe thy prayer--
 256 one morsell I will take.
Then Adam shall take the fruite and eate therof,
 and in weepinge manner shall saye:
257 ADAM. Out, alas, what ayleth mee?
 258 I am naked, well I see.
 259 Woman, cursed mote thou bee,
 260 for wee bothe nowe shente.
 261 I wotte not for shame whyther to flee,
 262 for this fruite was forbydden mee.
 263 Now have I brooken, through meade of thee,
 264 my lordes commandemente.
265 EVA. Alas, this edder hathe done mee nye!
 266 Alas, hir reade why did I?
 267 Naked wee bine bothe forthy,
 268 and of our shappe ashamed.
269 ADAM. Yea, sooth sayde I in prophecye
 270 when thou was taken of my bodye--
 271 mans woe thou would bee witterlye;
 272 therfore thou was soe named.
273 EVA. Adam, husbande, I reade we take
 274 this figge-leaves for shames sake,
 275 and to our members an hillinge make
 276 of them for thee and mee.
277 ADAM. And therwith my members I will hide,
 278 and under this tree I will abyde;
 279 for surely come God us besyde,
 280 owt of this place shall wee.
Then Adam and Eve shall cover them members with leaves,
 hydinge themselves under the trees. Then God shall speake (minstrelles playe).
281 DEUS. Adam, Adam, where arte thou?
282 [ADAM]. A, lorde, I harde thy voyce nowe.
 283 For I naked am, I make avowe,
 284 therfore now I hyd mee.
285 DEUS. Whoe tould thee, Adam, thou naked was
 286 save only thy trespasse,
 287 that of the tree thou eaten hasse
 288 that I fombydd thee?
289 ADAM. Lord, this woman that is here--
 290 that thou gave to my feare--
 291 gave mee parte at him prayer,
 292 and of hyt I did eate.
293 DEUS. - Woman, why hast thou donne soo?
294 EVA. This edder, lorde, shee was my foe
 295 and sothly mee disceaved alsoe,
 296 and made mee to eate that meate.
297 DEUS. Edder, for that thou haste donne this anye,
 298 amongste all beasts on earth thee by
 299 cursed thou shalt bee forthy,
 300 for this womans sake.
 301 Upon thy brest thou shalt goo,
 302 and eate the yeamth to and froo;
 303 and emnytie betweene you too
 304 I insure thee I shall make.
305 Betweene thy seede and hirs alsoe
 306 I shall excyte thy sorrowe and woe;
 307 to breake thy head and be thy foe,
 308 shee shall have masterye aye.
 309 Noe beast one earth, I thee behett,
 310 that man soe little shall of seett;
 311 and troden bee full under foote
 312 for thy mysdeede todaye.
313 DEUS (ad Evam). And, woman, I warne thee witterlye,
 314 thy much payne I shall multyplye--
 315 with paynes, sorrowe, and great anye
 316 thy children thou shall beare.
 317 And for that thou haste done soe todaye,
 318 man shall master thee alwaye;
 319 and under his power thou shalte bee aye,
 320 thee for to dryve and deare.
321 DEUS (ad Adam). And, man, alsoe I saye to thee--
 322 for thou haste not donne after mee,
 323 thy wyves counsell for to flee,
 324 but donne soe him byddinge
 325 to eate the fruite of thys tree,
 326 in thy worke warryed the earthe shalbe;
 327 and with greate travell behoves [thee]
 328 one earth to gett thy livinge.
329 When thou one earth traveled hasse,
 330 fruite shall not growe in that place;
 331 but thornes, brears for thy trespasse
 332 to thee one earth shall springe.
 333 Herbes, rootes thou shalte eate
 334 and for thy sustenance sore sweate
 335 with great mischeyfe to wynne thy meate,
 336 nothinge to thy likinge.
337 Thus shall thou live, soothe to sayen,
 338 for thou haste byne to mee unbayen,
 339 ever tyll the tyme thou turne agayne
 340 to yeamth there thou came from.
 341 For earth thou arte, as well is seene;
 342 and after this worke, woe and teene,
 343 to earth there thou shalt, withouten weene,
 344 and all thy kynde alsoe.
Adam shall speake mourninglye.
345 ADAM. Alas, now in longer I am ilente!
 346 Alas, nowe shamely am I shente!
 347 For I was unobedyente,
 348 of weale now am I wayved.
349 Nowe all my kynde by mee ys kente
 350 to flee womens intycemente.
 351 Whoe tmusteth them in any intente,
 352 truely bee is disceaved.
353 My licourouse wyfe hath bynne my foe;
 354 the devylls envye shente mee alsoe.
 355 These too together well may goe,
 356 the suster and the brother.
 357 His wrathe hathe donne me muche woe;
 358 him glotonye greved mee alsoe.
 359 God left never man trust you too,
 360 the one more then the other.
361 DEUS. Nowe wee shall parte from this lee.
 362 Hilled behoveth you to to bee.
 363 Dead beaste skynes, as thinketh mee,
 364 ys best you one you beare.
 365 For deadly nowe both bine yee
 366 and death noe way may you flee.
 367 Such clothes are best for your degree
 368 and such shall yee weare.
Then God, puttynge garmentes of skynnes upon them:
369 DEUS. Adam, nowe hast thou thy wyllynge,
 370 for thou desyred above all thinge
 371 of good and evell to have knowinge;
 372 nowe wrought is all thy will.
 373 Thou wouldeste knowe both weelle and woe;
 374 nowe is it fallen to thee soc.
 375 Themfore hence thou muste goo,
 376 and thy desyme fullfilled.
377 Now lest thou [covett]este more
 378 and doe as thou haste donne before--
 379 eate of this fruite--to live evermore
 380 heare may thou not bee.
 381 To yearth thyder thou muste gonne;
 382 with travell leade thy liefe therone.
 383 For syccere there is noe other worme.
 384 Goe forthe; take Eve with thee.
Then God shall dryve Adam and Eve out of paradice,
 and sayth to the Angell (minstrelles playe):
385 DEUS. Nowe will I that there lenge within
 386 the angelles order Cherubynn,
 387 to keepe this place of weale and wynne
 388 that Adam lost thus hathe,
 389 with sharpe swordes one everye syde
 390 and flame of fyer here to abyde,
 391 that never a yearthly man in glyde;
 392 forgiven the bynne that grace.
393 PRIMUS ANGELUS. Lorde, that order that is righte
 394 is readye seett heare in thy syghte,
 395 with flame of fyer readye to fyghte
 396 agaynst mankynde, thy foe,
397 to whom noe grace is claymed by righte.
 398 Shall none of them byde in thy sighte
 399 tyll Wysdome, Right, Mercye, and Mighte
 400 shall buy them and other moe.
401 SECUNDUS ANGELUS. I, Cherubyn, muste here bee chyce
 402 to keepe this place of great pryce.
 403 Sythenn man was soe unwyse,
 404 this wyninge I muste weare--
 405 that bee by crafte or countyce
 406 shall not come in that was hise,
 407 but deprived bee of paradyce,
 408 noe more for to come there.
409 TERCIUS ANGELUS. And in this herytage I wilbe,
 410 still for to ever see
 411 that noe man come in this cyttye
 412 as God hath me beheight.
 413 Swordes of fyer have all wee
 414 to make mann from this place to flee,
 415 from this dwellinge of greate dayntee
 416 that to him first was dighte.
417 QUARTUS ANGELUS. And of this order I am made one,
 418 from mankynde to weare this wone
 419 that through his gilte hath forgone
 420 this wonninge full of grace.
 421 Therfore departe the must eycheone.
 422 Our swordes of fyer shall bee there bonne
 423 and myselfe there verye fonne,
 424 to flame them in the face.
Minstrelles playe.
425 ADAM. Hight God and highest kynge,
 426 that of nought made all thinge--
 427 beast, fowle, and grasse growinge--
 428 and me of yearth made,
 429 thou gave me grace to doe thy wyllinge.
 430 For after great sorrowe and sikinge
 431 thou hast mee lent greate likinge,
 432 too sonnes my hearte to glade:
433 Cayne and Abell, my childrenn deare,
 434 whome I gate within xxx yeare
 435 after the tyme wee depryved weare
 436 of paradyce for our pryde.
 437 Therfore nowe them will I lere,
 438 to make them knowe in good manere
 439 what I sawe when Eve, my feere,
 440 was taken of my syde.
441 Whyle that I slepte in that place
 442 my gost to heaven banished was;
 443 for to see I them had grace
 444 thinges that shall befall.
 445 To make you ware of comberouse case
 446 and lett your doinge from trespasse,
 447 sonne, I will tell before your face--
 448 but I will not tell all.
449 I wott by things that I there see
 450 that God will come from heaven on hie,
 451 to overcome the devill soe slee
 452 and light into my kynde;
 453 and my blood that bee will wyne
 454 that I soe lost for my synne;
 455 a new lawe ther shall begine
 456 and soe men shall them sure.
457 Water or fyer also witterlye
 458 all this world shall distroye,
 459 for men shall synne soe horryblye
 460 and doe full much amysse.
 461 Therfore that yee may escape that nye,
 462 doe well and be ware me bye.
 463 I tell you heare in prophecye
 464 that this will fall ywisse.
465 Alsoe I see, as I shall saye,
 466 that God will come the laste daye
 467 to deeme mankynde in fleshe verey,
 468 and flame of fyer burninge,
 469 the good to heaven, the evell to hell.
 470 Your childrenn this tale yee may tell.
 471 This sight saw I in paradyce or I fell,
 472 as laye there sleepinge.
473 Nowe will I tell howe yee shall doe
 474 Godes love to underfoo.
 475 Cayne, husbandes crafte thou must goe
 476 to; and Abell, a shepharde bee.
 477 Therfore of comes fayre and cleane
 478 that growes one ridges out of reane,
 479 Cayne, thou shalt offer, as I meane,
 480 to God in majestee.
 481 And Abel, while thy lief shall laste
 482 thou shalt offer--and doe my heste--
 483 to God the first-borne beaste;
 484 therto thou make thee bowne.
 485 Thus shall yee please God almight
 486 if yee doe this well and righte,
 487 with good harte in his sight
 488 and full devotyon.
489 Nowe for to gett you sustenance
 490 I will you teach withou distance.
 491 For sythen I feele that myschaunce
 492 of that fruite for to eate,
 493 my leefe children fayre and free,
 494 with this spade that yee may see
 495 I have dolven. Learne yee this at mee,
 496 howe yee shall wynne your meate.
497 EVA. My sweete children, darlinges deare,
 498 yee shall see how I live heare
 499 because enbuxone so wee weare
 500 and did as God would not wee shoulde.
 501 This payne, theras had bine no neede,
 502 I suffer on yearth for my misdeede;
 503 and of this wooli I will spyn threede by threede,
 504 to hill mee from the could.
505 Another sorrowe I suffer alsoe:
 506 my childrenn must I beare with woo,
 507 as I have donne both you too;
 508 and soe shall wemen all.
509 This was the divell, our bytter foe,
 510 that made us out of joy to goe.
 511 To please, therfome, sonnes bee throwe,
 512 in sinne that yee ne fall.
513 CAYNE. Mother, for sooth I tell yt thee,
 514 a tyllman I am and soe wilbe.
 515 As my father hath taught yt me,
 516 I will fulfill his lore.
Hear he bringe in the plough.
517 CAYNE. Of come I have great plentee;
 518 sacrifice to God sonne shall yee see.
 519 I will make too looke if bee
 520 will sende mee any more.
521 ABELL. And I will with devotyon
 522 to my sacrafice make mee bowne.
 523 The comelyest beaste, by my crowne,
 524 to the lorde I will choyse
 525 and offer yt before thee here,
 526 meeklye in good manere.
 527 Noe beast to thee may bee deare
 528 that may I not leese.
Heare Adam and Eve goe out tyll Cayne have slayne Abell.
529 CAYNE. I am the elder of us too;
 530 therfore firste I will goe.
 531 Such as the fruite is fallen froo
 532 is good inough for him.
 533 This come standinge, as mote I thee,
 534 was eaten with beastes, men may see.
 535 God, thou gettest noe other of mee,
 536 be thou never soe gryme.
537 Hit weare pittye, by my panne,
 538 those fayre cares for to brenne.
 539 Therefore the devill honge mee then
 540 and thou of hit gett ought.
 541 This caries come grewe nexte the waye;
 542 of these offer I will todaye.
 543 For cleane come, by my faye,
 544 of mee gettest thou nought.
545 Loe, lord, here may thou see
 546 such come as grew to mee.
 547 Parte of hit I bringe to thee,
 548 anone withouten lett.
 549 I hope thou wilte white mee this
 550 and sende mee more of worldly blisse;
 551 ells forsooth thou doest amisse
 552 and thou bee in my debt.
553 ABELL. Now my brother, as I see,
 554 hathe done sacrafice to thee.
 555 Offer I will, as falleth for mee,
 556 suche as thou haste mee sente.
557 The beste beaste, as mote I thee,
 558 of all my flocke with harte free
 559 to thee offered it shalbe.
 560 Receave, lorde, my presente.
Then a flame of fyer shall descende upon thee sacrafice of Abell.
561 ABELL. Ah, high God and kinge of blisse,
 562 nowe sothly knowe I well by this
 563 my sacrafice accepted is
 564 before the lorde todaye.
 565 A flame of fyer thou sende hase
 566 from heaven one high into this place.
 567 I thanke thee, lorde, of thy grace
 568 and soe I shall doe aye.
569 CAYNE. Owt, owt! How have I spend my good?
 570 To see this sight I am neare wood.
 571 A flame of fyer from heaven stood
 572 one my brothers offeringe.
 573 His sacrafice I see God takes,
 574 and my refuses and forsakes.
 575 My semblant for shame shakes
 576 for envy of this thinge.
577 DEUS (ad Cayne). Cayne, why arte thou wroth? Why?
 578 Thy semblant changes wonderously.
 579 If thou doe well and truely,
 580 thou may have meede of mee.
 581 Wottys thou not well that for thy deede
 582 yf thou doe well thou may have meede;
 583 if thou doe fowle, fowle for to speede
 584 and syccere therafter to bee?
585 But, Cayne, thou shalt have all thy will,
 586 thy talent yf thou wilt fulfill.
 587 Synne of hit will thee spill
 588 and make thee evell to speede.
 589 Thy brother buxone aye shalbe
 590 and fully under thy postee;
 591 the luste therof pertaynes to thee.
 592 Advyse thee of thy deede.
593 CAYNE. A, well, well, ys yt soe?
 594 Come forth with mee. Thow must goe
 595 into the fyeld a little froo;
 596 I have and errande to saye.
597 ABELL. Brother, to the I am ready
 598 to goe with thee full meekly.
 599 For thou arte elder then am I,
 600 thy will I will doe aye.
601 CAYNE. Say, thou caytiffe, thou congeon,
 602 weneste thou to passe mee of renowne?
 603 Thou shalt fayle, by my crowne,
 604 of masterye yf I may.
 605 God hath challenged mee nowe heare
 606 for thee, and that in fowle manere;
 607 and that shalt thou abye full deare
 608 or that thou wende away.
609 Thy offeringe God accept hase,
 610 I see by fyer that one yt was.
 611 Shalt thou never efte have such grace,
 612 for dye thou shalt this night.
 613 Though God stoode in this place
 614 for to helpe thee in this case,
 615 thou should dye before his face.
 616 Have this, and gett thee right!
Then Cayne kylleth his brother Abell,
 and God comminge sayth (minstrelles playe):
617 DEUS. Cayne, where is thy brother Abel?
618 CAYNE. I wote nere; I cannot tell
 619 of my brother. Wottys thou not well
 620 that I of him bad noe keep inge?
621 DEUS. What hast thou done, thou wicked man?
 622 Thy brothers blood askes thee upon
 623 vengeance as fast as it can,
 624 from ycarth to me cmyinge.
625 Cayne, cursed one earth thou shalt bee aye.
 626 For thy deede thou haste donne todaye,
 627 yearth warryed shalbe in thy worke aye
 628 that wickedly haste wrought.
 629 And for that thow haste donne this mischeyfe,
 630 to all men thou shalt bye unleeffe,
 631 idell and wandminge as an theyfe
 632 and overall sett at nought.
Cayne speaketh mornefullye.
633 CAYNE. Out, alas! Where may I bee?
 634 Sorrowe one cache syde I see.
 635 For yf I out of the lande flee
 636 from mens companye,
 637 beastes I wott will werrye mee.
 638 And yf I lenge, by my lewtye,
 639 I muste bee bonde and nothinge free--
 640 and all for my follye.
641 For my shine soe horryble is
 642 and I have donne soe muche amysse,
 643 that unworthy I am iwysse
 644 forgevenes to attayne.
 645 Well I wott where-ever I goe
 646 whoesoe meetes me will mee slowe,
 647 and yche man wilbe my foe.
 648 Noe grace to mee may gayne.
649 DEUS. Naye, Cayne, thou shalte not dye soone,
 650 horrybly if thou have aye donne.
 651 That is not thy brothers boone,
 652 thy blood for to sheede.
 653 But, forsoth, whosoever slayeth thee
 654 sevenfolde punished bee shalbee.
 655 And great payne maye thou not flee
 656 for thy wicked deede.
657 But for thou to thys deede was bowne,
 658 thou and thy children trust mon--
659 into the seaventh generation--
 660 punishment for the whole.
 661 For thou todaye hase donne soe,
 662 thy seede for thee shall suffer woe;
 663 and whyle thou one yearth may goe,
 664 of vengeance have the dole.
665 CAYNE. Owt, owt, alas, alas!
 666 I am dampned without grace.
 667 Therfore I will from place to place
 668 and looke where is the best.
 669 Well I wott and witterly,
 670 into what place that come I,
 671 iche man will loath my companye;
 672 soe shall I never have rest.
673 Fowle hape is mee befall:
 674 whether I bee in house or hall,
 675 'cursed Cayne' menn will me call.
 676 Of sorrowes may non nowe cease.
 677 But yett will I, or I goe,
 678 speake with my dam and syre alsoe.
 679 And there maleson both too
 680 I wott well I must have.
681 Dam and syre, rest you well,
 682 for one fowle tale I can you tell.
 683 I have slayne my brother Abell
 684 as we fell in a stryffe.
685 ADAM. Alas, alas, is Abel! deade?
 686 Alas, rufull is my reade!
 687 Noe more joye to me is leade,
 688 save only Eve my wyfe.
689 EVA. Alas, nowe is my sonne slayne!
 690 Alas, marred is all my mayne!
 691 Alas, musts I never be fayne,
 692 but in woe and morninge?
 693 Well I wott and knowe iwysse
 694 that verye vengeance it is.
 695 For I to God soe did amysse,
 696 mone I never have lykinge.
697 CAYNE. Yea, dam and syre, farewell yee;
 698 for owt of land I will flee.
 699 A losell aye I muste bee,
 700 for scapit I am of thryfte.
 701 For soe God hath toulde mee,
 702 that I shall never thryve flee [thee].
 703 And now I flee, all yee may see.
 704 I grant you all the same gifte.
705 Finis