Here begynneth the prolog in the book of Ysaye, the prophete [From A. Prologus CH. Prolog to Isaye and othere prophete. K. No initial rubric in EG.] .
No man, whan the profetes he shal seen with versis [vers C.] to ben discriued, in metre eyme he [Om. C.] hem anent [anentis ceteri passim.] the Ebrues to ben bounden, and any thing [Om. A.] lic to han of Salmes, or of the werkus of Salomon; but that in Demostene and Tullio it is wont to ben do, that bi dyuyseouns, and vnder distincciouns thei ben [bi C.] writen, the whiche forsothe in prose, and not in vers [metre C pr. v.] wryten. Wee forsothe, to the profit of rederes purueyende, the newe re|menyng with a newe maner of writing han `distinctly write [deuydid E pr. m.] . And first, of Isaie it is to wite [write A.] , that in his sermoun he is wys; forsothe as [that E pr. m.] a noble man, and of curteis fair speche, ne any thing is mengd of cherlhed in his faire speche. Wherfore it falleth, that the translacioun shal not moun kepe the flour of his sermoun, biforn othere. Theraftir also this is to be leid to, that not more [as more E pr. m. sed exp.] he is to be seyd a profete, than euaungelist. So forsothe alle the mysteries of Crist [Cristis E pr. m.] `and the [Om. E pr. m.] chirche [Crist C pr. m.] to cleer, `or cleerli [Om. CE pr. m.] , he pur|suede, that not hym thou weene of thyng to come to profecien, but of the [Om. CH.] thingis [thing C.] passid [of passid A.] storie [the storie GH.] to weue. Wherfore I eyme the Seuenty Remenoures that tyme not to han [ha C.] wold the sacramens of ther beleeue to shewe ful clerly to the hethene, lest hoeli [hooli thingis AK sec. m.] to dogges, and margarites to swyn thei ȝeeue. The whiche whan this making ȝee shul rede, of hem [tho thingus C pr. m. thoo thingis E pr. m.] ȝee shul taken heed [Om. E pr. m.] , `or perceyue [Om. C et E pr. m.] , hid [to ben hid CE pr. m.] thing [Om. C et E pr. m.] . Ne I vnknowe of hou myche trauaile it be the profetes to vnderstonden, ne liȝtly any man to moun demen of the remenyng, but if he schal [Om. C et E pr. m.] vnderstonden [vnderstoden C.] byfore he schal reden; wee also to ben opene to the bitingus of manye men, the whiche bi enuye styrende, that that thei moun not han, thei dispisen [dispiseden A.] . Thanne I witende and sleeȝ, in to the flaume putte the hond; and nerthelatere [neuer the latere ceteri passim.] this of noȝesum rederes I preȝe, that as Grekes after the Seuenty translatoures, Aquylam, and Symachum, and Theodocian thei reden, or for studie of ther doctrine, or that the Seuenty more they vnderstonde of the togidere leiynge [lyuynge A. leiyngus C.] of hem, so and these namely oon [o C.] remenour aftir the rathere vouche thei saf to han. Rede thei rathere, and aftirward dispise they; lest thei ben seen not of dom, but of presumpcioun of hate vnknowen thyngus to dampnen. Forsothe Isaie profeciede in Jerusalem and in Jewerie, not ȝit the ten lynages led in to caitifte; and off euer either rewme, now togidere, now [now to E pr. m. sed exp.] seuerendely, he ordeynede the profecie. And thoȝ [thof EK.] other while he bihold to the present storie, and aftir the caitifte of Babiloyne he betocne [betokneth AK sec. m.] the aȝeencomyng of the puple in to Jewerie, nerthelatere al his bisynesse is of the cleping
