7. #lefunge o swefne · o nore#: this order is peculiar to A. For the Dream Books of mediaeval England see Förster in Archiv cxxi. 33, cxxv. 39, cxxvii. 31. #o nore#: so BCT; N has on ore ⁊ of swefnes; PV have nothing corresponding; M is vague, ‘ad h{oc} p{er}tine{n}t sortilegia · ⁊ quecu{n}q{ue} infidelitas · credere sompniis · ⁊ h{u}i{us modi}’: in F the place is at the damaged top of the folio; it has, apparently, ‘credence en estrenies en songes ⁊ toutes manieres de sorceries.’ #ore# cannot represent OE. #ār#, which has no meaning like luck, nor can it be connected with L. #augurium#, the contemporary French form of which is #eür#. I think it is F. oré, favourable weather, favourable occasion, as in ‘Nos n’avrons ja tens ne oré | Desci que li vienge a plaisir,’ Roman de Troye 5952, 3: the particular form of ‘unsteadfast belief’ meant being the trusting to the system of favourable and unfavourable days for different kinds of work &c., embodied in such books as the Calendar printed in M. L. Review, ii. 212-22, where it is stated that the first day of the month is good for beginning a piece of work, the second for marrying, the third is a bad day for taking up one’s abode in a town, and so on (for the literature see Archiv cx. 352). The collection in Caspari’s note on § 12 of the Homilia already cited shows that the superstition was often attacked in sermons as pagan; he quotes ‘Nullus Christianus observet, qua die de domo exeat, vel qua die revertatur, quia omnes dies Deus fecit; nullus ad inchoandum opus diem . . . attendat,’ Pseudoaug. Sermo cclxxviii. Comp. ‘time,’ OEH ii. 11/13 and VV 27/22-29. 8. #heaued sunne#: Orm’s ‘hæfedd sunne,’ 98/2728; peccatum capitale: ‘cum mortali peccato,’ M. Comp. ‘Nu syndon eahta heafod leahtras,’ Ælf. Lives, i. 354/267. 9. ‘þe ueorðe [hweolp of þe Liun of Prude] is Presumptio,’ AR 198/14. 10. #ȝemeles#: so BPV, negligent, _adj._ for _noun_, negligence, carelessness: N has the noun ȝemeleste; C scheomeles. #under#, classified under the head of: ‘þe seoueðe [hweolp of þe Bore of heui Slouhðe] is Gemeleaschipe,’ AR 202/13. 11. For #uuel# C has lure: NT have incorrectly lure for biȝete; so in M, ‘Qui non p{re}munit aliu{m} de dampno u{e}l inco{m}m{od}o.’ Not to warn a man against something hurtful is slothful negligence; not to apprise him of something to his advantage is venomous envy. The sins are different and come under different heads. The first half of the sentence is in effect hypothetical, and equivalent to, if a man does not warn &c.; so 54/21; 66/120, and F, ‘Ki ne garnist altre de son mal ou de son gaig[ne][;] nest ceo perescouse negligence ou venimouse envie.’