Test Bank for Clinical Laboratory Hematology,

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Test Bank for Clinical Laboratory Hematology, 4th Edition,
Shirlyn McKenzie, Lynne Williams
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Clinical Laboratory Hematology, 4e (McKenzie)

Chapter 1 Introduction

Multiple-Choice Questions, Level I

1) Which two populations account for the greatest difference in reference intervals?
A) Adults and 12-year-olds
B) Newborns and 12-year-olds
C) Newborns and adults
D) Whites and blacks
Answer: C
Learning Objective: 1.1.3
Reference: Reference Intervals for Blood Cell Concentration

2) What component of plasma assists in the transport of bilirubin?

A) Enzymes
B) Hydrogen
C) Calcium
D) Albumin
Answer: D
Learning Objective: 1.1.2
Reference: Composition of Blood

3) When bilirubin is increased above the reference range, what disease process should be
suspected if liver disease is ruled out?
A) Increased osmotic pressure
B) Hormone imbalance
C) Decreased albumin
D) Increased metabolism of hemoglobin
Answer: D
Learning Objective: 1.1.2
Reference: Composition of Blood

4) Which of the following can explain a decrease in the number of circulating erythrocytes?
A) Blood loss
B) Infection
C) Dehydration
D) Neutropenia
Answer: A

1
Copyright © 2020 Pearson Education, Inc.
Learning Objective: 1.1.2
Reference: Composition of Blood

2
Copyright © 2020 Pearson Education, Inc.
5) Platelets and coagulation proteins are circulating components responsible for what process?
A) Hemolysis
B) Hemostasis
C) Normal cell production
D) Immune defense
Answer: B
Learning Objective: 1.1.1
Reference: Composition of Blood

6) The predominant blood leukocyte found in children is the:

A) Monocyte
B) Lymphocyte
C) Neutrophil
D) Eosinophil
Answer: B
Learning Objective: 1.1.3
Reference: Reference Intervals for Blood Cell Concentration

7) The cellular component of blood that is involved in hemostasis is:

A) Leukocyte
B) Erythrocyte
C) Thrombocyte
D) Hemoglobin
Answer: C
Learning Objective: 1.1.1
Reference: Composition of Blood

8) The protein found in erythrocytes that is responsible for oxygen transport is:
A) Albumin
B) Gamma globulin
C) Oxygen protein
D) Hemoglobin
Answer: D
Learning Objective: 1.1.1
Reference: Composition of Blood

9) Which of the following is not a cellular component of blood?

A) Leukocyte
B) Platelets
C) Erythrocyte
D) Albumin
Answer: D
Learning Objective: 1.1.2
Reference: Composition of Blood

3
Copyright © 2020 Pearson Education, Inc.
10) The liquid portion of blood is called ________ and makes up about ________ (percentage)
of the total blood volume:
A) Bilirubin; 4%
B) Plasma; 55%
C) Erythrocytes; 65%
D) Cellular elements; 45%
Answer: B
Learning Objective: 1.1.2
Reference: Composition of Blood

11) An abnormal test result is defined as:

A) The opposite of a normal test result
B) A value that is outside the reference interval for a particular analyte
C) Only those values that fall below the reference interval for multiple analytes
D) Only those values that are above the reference interval for a single analyte
Answer: B
Learning Objective: 1.1.5
Reference: Investigation of a Hematologic Problem

12) Which of the following is not a role of the clinical laboratory professional?
A) Correlate lab results with appropriate disease states
B) Correlate lab results with disease pathophysiology
C) Correlate lab results with treatment
D) Order reflex tests
Answer: D
Learning Objective: 1.1.5
Reference: Investigation of a Hematologic Problem

13) Which of the following is a hematology screening test?

A) Complete blood count (CBC)
B) Activated partial thromboplastin time (APTT)
C) Osmotic pressure
D) Chloride concentration
Answer: A
Learning Objective: 1.1.6
Reference: Investigation of a Hematologic Problem

14) Which of the following represents an event in the pre-examination phase of laboratory
testing?
A) Reporting of results
B) Interpretation of laboratory data
C) Performing a test procedure
D) Labeling a blood collection tube
Answer: D
Learning Objective: 1.1.7
Reference: Investigation of a Hematologic Problem

4
Copyright © 2020 Pearson Education, Inc.
15) Irradiated packed red blood cells are used to:
A) decrease bleeding when there is a deficiency or abnormal function of platelets
B) decrease the risk of febrile nonhemolytic transfusion reaction
C) reduce the risk of graft-versus-host disease
D) treat the neutropenic patient who is septic and unresponsive to antimicrobials and who has
chance of marrow recovery
Answer: C
Learning Objective: 1.1.2
Reference: Blood Component Therapy

16) The term for the process of blood cells passing through blood vessel walls into surrounding
tissues is:
A) Osmosis
B) Capillary action
C) Vasoconstriction
D) Diapedesis
Answer: D
Learning Objective: 1.1.1
Reference: Composition of Blood

17) Which of the following is an expected finding in a newborn?

A) WBC count = 2 × 109/L
B) PLT count = 100 × 109/L
C) Hemoglobin = 17.0 g/dL
D) RBC count = 3.50 × 109/L
Answer: C
Learning Objective: 1.1.3
Reference: Reference Intervals for Blood Cell Concentration

18) Which of the following blood cell components would be most influenced in a patient with an
infection of the tonsils (tonsillitis)?
A) Leukocyte
B) Erythrocyte
C) Thrombocyte
D) Hemoglobin
Answer: A
Learning Objective: 1.1.1
Reference: Composition of Blood

5
Copyright © 2020 Pearson Education, Inc.
19) When decreased in concentration, which of the following formed elements could result in
hypoxia?
A) Leukocytes
B) Erythrocytes
C) Platelets
D) None of the above
Answer: B
Learning Objective: 1.1.1
Reference: Composition of Blood

20) Which component of blood passes through blood vessel walls into surrounding tissues to
defend the body against invading foreign antigens?
A) Red blood cells
B) Platelets
C) Leukocytes
D) Gamma globulin
Answer: C
Learning Objective: 1.1.1
Reference: Composition of Blood

21) Which of the following blood constituents is associated with increased red blood cell
destruction?
A) Bilirubin
B) Albumin
C) Blood urea nitrogen
D) Immunoglobulin
Answer: A
Learning Objective: 1.1.1
Reference: Composition of Blood

22) All of the following must be considered when establishing a reference interval for a group of
individuals except:
A) The geographic area
B) Age of the population
C) Occupations of the population
D) Sex of the population
Answer: C
Learning Objective: 1.1.3
Reference: Reference Intervals for Blood Cell Concentration

6
Copyright © 2020 Pearson Education, Inc.
23) Which of the following tests could be reflexed as the result of an abnormal prothrombin
time?
A) Molecular analysis of clotting factors
B) Complete blood count
C) Measurement of albumin
D) Hemoglobin analysis
Answer: A
Learning Objective: 1.1.5
Reference: Investigation of a Hematologic Problem

24) Which of the following could be reflexed as the result of decreased RBC indices on a
screening CBC?
A) Serum iron studies to rule out Iron Deficiency Anemia
B) Platelet aggregation studies to rule out disorders of hemostasis
C) Urine Culture and Sensitivity to rule out infection
D) Thyroid function studies to rule out thyroid gland disorders
Answer: A
Learning Objective: 1.1.5
Reference: Investigation of a Hematologic Problem

25) Patients who are unable to dissolve a fibrin blood clot are likely to present with which of the
following pathologies?
A) Anemia
B) Bleeding
C) Thrombosis
D) Leukemia
Answer: C
Learning Objective: 1.1.4
Reference: Hemostasis

26) An unlabeled blood collection tube is delivered to the hematology laboratory. The laboratory
professional requests a redraw because an error in which phase of laboratory testing has
occurred?
A) Pre-examination
B) Examination
C) Post-examination
D) Analytical
Answer: A
Learning Objective: 1.1.7
Reference: Investigation of a Hematologic Problem

7
Copyright © 2020 Pearson Education, Inc.
Short-Answer Questions

1) Explain how a reference interval is determined.

Answer: A reference interval for a given geographical region is determined by calculating the
mean for a group of "normal healthy" individuals. Conditions that must be considered include
physiologic differences in a given population as well as the geographic area. Once the mean has
been determined, a calculation to determine the standard deviation must be performed. The range
is calculated by taking the mean and 2 standard deviations above and below the mean value.
Learning Objective: 1.1.3
Reference: Reference Intervals for Blood Cell Concentration

2) Compare expected hemoglobin values and WBC counts between infants and adults.
Answer: Hemoglobin values and WBC counts are higher in infants and children than in adults.
Learning Objective: 1.1.3
Reference: Reference Intervals for Blood Cell Concentration

3) Explain how the hemostatic pathway is activated in times of need.

Answer: Traumatic events to body tissue stimulate the activation of repair mechanisms. As a
result of both external and internal stimuli, the hemostatic pathway becomes activated in stages
called primary and secondary hemostasis and fibrinolysis.
Learning Objective: 1.1.4
Reference: Hemostasis

4) Give two reasons for transfusing leukoreduced, packed red blood cells.
Answer: Reasons for transfusing leukoreduced packed red blood cells are to decrease the risk of
febrile nonhemolytic transfusion reactions, to decrease the risk of HLA sensitization, and to
decrease the risk of CMV transmission.
Learning Objective: 1.1.2
Reference: Blood Component Therapy

5) Explain how screening tests and reflexing testing are related.

Answer: In an attempt to reach a cost-effective and efficient diagnosis, a physician's
investigation into a hematologic or hemostatic problem begins with screening tests. The results
of these tests provide the clues to the diagnosis. Depending on the results of screening tests, more
specific tests (reflex tests) can be ordered. The laboratory professional can aid the physician in
choosing the appropriate reflex tests that will narrow the scope for the patient diagnosis.
Learning Objective: 1.1.5, 1.1.6
Reference: Investigation of a Hematologic Problem

8
Copyright © 2020 Pearson Education, Inc.
6) Explain how algorithmic protocols are used for follow-up testing.
Answer: Reflex test protocols are often designed as testing algorithms. These algorithms are
follow-up tests that can include not only hematologic tests but also chemical, immunologic,
microbiologic, and/or molecular analysis. As scientists learn more about the pathophysiology
and treatment of hematologic disease and hemostasis, the number of tests designed to assist in
diagnosis expands and, without testing guidelines, the cost can increase due to inappropriate and
unnecessary test selection. Errors in selection of the most appropriate laboratory tests and
interpretation of results can result in misdiagnosis or treatment errors and is a major source of
poor patient outcomes. Algorithms are increasingly important to aid in diagnosis due to the vast
number and complexity of tests available to the physician.
Learning Objective: 1.1.8
Reference: The Value of Laboratory Testing

9
Copyright © 2020 Pearson Education, Inc.
Exploring the Variety of Random
Documents with Different Content
Othea, of prudence named godesse,
That setteth goode in worthynesse,
To the,[106] Hector, noble prince myghty,
That in armes is evere worthye,
The sone of Mars,[107] the god of bateyle,
In dedys of armes which wyll not fayle,
And of myghty Minerve, the godes, f. 5.
The whiche in armes is hy
maystres,
Sucessoure of the noble Troyens,
Heyre[108] of Troye and of the ceteseyns,
Salutacion afore sette plenere
I sende, wyth love feyned in no manere.
O good lorde, how am I desyryng
Thi grete avayle, which I goo sekeyng,
And that aumented and preseruyd
It may be, and euer obseruede
Thy worchipe and worthines in old age,
That thow hast gretly hadde in thi fryst age.
Now for to schewe the my pistile playnely,
I wyll the enorte and telle verily
Off thyngges that be ful necessarie
To hye worthynesse and the contrarie,
To the opposite off worthinesse,
So that all goode hertys may theym dres[109]
For to gete be goode besy lernynge
The hors that in the eyre is flyynge
(It is named the Pegasus truly),
That all louers loueth hyly.[110]
And because of thi condycion
I knowe be rygth inclynacion
Able to take knythly dedys on hand
More than is in othir .v. score thowsand
(For as a godes I haue knovynge,
Not by the assay but by kunnyng,
Of thynges the which be on to kome),
I owthe to thynkke on the, hole and some[111];
For I knowe thowe shalte be euer duryng,
Worthiest of all the worthy lyvyng,
And schall afore all othir namyd be,
So that I may be belouyd of the.
Belovyd, why schuld not I be soo?
I am that the which arayeth all thoo
That loueth me and holdyth me dere;
I rede theym lessons in chaiere,
y ,
Which maketh theym clyme heuen onto.
I pray the that thow be oon off tho
That will here inne beleve me wele.[112]
Now sete it well thane in thy mynd and fele
The wordes that I wyll to the endyte,
And yf thowe here me owght telle, sey or wryte
Any thyng that for to come may be
As that I seye, vmbethynke the
As that they were past, so do thow oughte
Knowe ryght wele that they be in my thought
In the spyrite off profecie.
Vndirstonde wele nowe and greve not the,
For I shall no thyng sey but that schalle falle.
Thynke wele the comyng is not yet at all.

Othea opon the Greke may be takyn for the wysedome off man
and woman[113], and as ancient pepyll of hold tyme, not havynge yit at
that tyme lyght of feythe, wirchippyd many goddys, vndyr the which
lawe be passed the hyest lordes that hathe ben in the world, as the
reaume off Assire, of Perse, the Grekys, the Troyens, Alexandre, the
Romaynes and many other, anamly the grettest philosophurs that[114]
euer was—so as yet at that tyme God hade not oppenyd the ȝate off
mercy, but we Crysten men and women now at this tyme by the grace
of God enlumynid wyth very feyth may bryng ayene to morall mynde
the oppinyons of ancient pepyll and thereopon many feyre allegories
may be made—and as they hade a costom to worchipe f. 6.
all thynge the which above the comon cours of thynges
hade prerogatyue of some grace, many wyse ladyes in there tyme
were called godesses. And trwe it ys, aftyr the storie, that in the tyme
that grete[115] Troye fflorishede in his grete name a ful wyse ladie
callede Othea, consyderyng the ffre thought[116] of Hector of Troye,
the which that tyme ffloryshed in vertues, and that it be a shewynge
of fortunes to be in hym in tyme commynge, sche sent hyme many
grete and notabil yiftys, and namly the fayre stede that men callyd
Galathee, the which had no felawe in all the worlde. And becavse that
all wordly grace[s] that a good man oughte for to have were in
Hector, morally we may sey that he toke theyme by the cownsel of
Othea, the which sent hyme this pystylle.
By Othea we schall vndirstond by the vertu of prudence and of
wysedome, wherewyth he was arayed; and because the Cardinal
Vertues ben necessarie to good pollicie, we schall speke of them,
sewynge ich after othyr. And to þe fryst we have youen a name and
takyn a maner of speche in some wyse poetykly, the bettyr to folewe
owre matere acordyng to the very storie, and to owre purpoyse we
schall take some auctoritees of ancient philosophres. Thus we schall
sey that by the seyde lady this present was yovyn or sente to goode
Hector, the which in lech wyse may be to all other desirynge bounte
and wysedome. And as the vertue of prudence ought gretely to be
recomendede, Aristotle, the prynce off philosophurs, seyth, “Becavse
that wysedome is þe most noble off all othir thynges, it schulde be
shevyd by the best resone and the most behouely maner that myghte
be.”
Fore to bryng ayen to allegorie the purpos of owre matyr to owre
wordes, we schall applique Holy Scrypture to edificacion of the soule,
beyng in wrecheed worlde. As by the grete wysedome and hye myȝte
of God all thynges that be resonabily made all scholde streche to the
ende of hyme, and becawse that owre speryt, mad off God to hys
lekenes, is made of thynges moste noble aftyr the aungelles, it is
behouely and necessarie that it be arayed wyth vertues, whereby it
may be conveyed to the ende for the which it was made. And becavse
it was lettyd by the assautes of the wacches[117] of the enemy of helle,
the which is his dedely enemye and aduersarie and oftyn distourbeth
it to come to hys beaute,[118] we may calle mankyndely lyfe very
cheualrie, as the Scripture seyth in many partes, and standyng[119] all
erthyly thynges[120] be desceyvable,[121] we schulde haue in contynuell
mynde the tyme for to come, which is wythowte ende. f. 7.
And because this is the grete wysedome of perfite
knygthhode and that all othir be of no comparison to regarde of the
victorius peple the which be corounede in blys, we schal take a maner
of speche of gostly knyhthode, that [is] to be done princypally to the
preysynge of God and to the profyth of thoo þat wylle delyte theyme
to here this present dittee.
Howe prudence and wysedome is modyr and conditoures of all
vertues, wythowte the which the tothire may not be well gouernede,
it is necessarie to gostly knyghthode to be arayed wyth prudence, as
Seynte Austyn seyth in the book of Singularite off Clerkes,[122] that in
what maner of place prudence be men may lyghtly cesse and
amende[123] all contrarius thynges, but there w[h]ere prudence is
despisyd all cont[r]arius thynges hath domynacyon. And to this
purpoose Salamon seyth in his Proverbis, “Si [intraverit sapientia cor
tuum et scientia animæ tuæ placuerit, consilium custodiet te et
prudentia servabit te.”][124]
II.

And to the entent that know may be

What thou schuldeste do, drawe vnto þe
The vertues that may the most restore,
The bettir to come to that seyde afore
Of the worshipful chevalroures.[125]
Allthoughe that it be aventerous,
Yet schall I sey whi that I sey thus.
A cosyn germayne[126] I haue, I wys.
Fullefyllyd sche is beaute wyth all;
But of all thynges in specyall
Sche ys ful softe and temperede full wele;
Of stroke of ire felyth sche no dele; f. 8.
Sche thynkkyth no thynge but of
rygth balance.
It is the godesse of Temperance.
I may not all only but by hyre face
Haue the name of that by myghty grace;
For yef the weghte ne were sche to the made,
The all were not worthe a leke blade.[127]
Therefor I wyll that with me sche love the.
Yf she wyll, lete hire note forgetyn be;
For she is ryght a wele lerned godesse,
Hyr witte I love and prays myche in distrese.

Othea seyth that Temperance is here cosyn germayne,[128] the

which he schuld loue; for the vertu of temperance may veryly be
seyde cosyn germayne and lykennd [to] prudence, for temperans is
schewer of prudence and of prudence folwyth temperance. Therefor
it is seide that he shulde hold hyr for his love; and euery good knygth
shulde do the same, that desiryth due prayse of goode peple. As the
philosophre Demetricus[129] seyth, “Temperance moderath vices and
perfyteth vertues.”
The good spiryte shuld haue the vertue of temperance, the
whiche [hath] the propirte to lemyte and to sede on syde
superfluytes.[130] For Seynt Austyn seyth in the book of the
condycions[131] ... of concupyscence, the whiche be contrary to vs and
lettyth vs from Godes lawe, and more also to dispite fleschely delytys
and worldly praysynge. Seynt Petir spekyth to that purpose in hys
fyrst Pystyl, [“Obsecro vos tanquam advenas et peregrinos abstinere
vos a carnalibus desideriis, quæ militant adversus animam”].[132]
III.
And wyth vs strey[n]gth be honesty þe yete.
If that be gretter vertues thou sete,
Thou moste the turne toward Hercules
And behold wele his grete worthines,
In whome there was full myche bounte.
And to thi lenage all thoughe that he
Was contrarie and a grete name hym gate, f. 9.
For all that haue thou neuer the more
hate
To his vertue, streyngth and nobylnese,
Which opynned the ȝates of worthinese.
Yet, though that thowe wylt folwe hys weye
And also hys worthines, I sey
It nedyth no thyng to the to make
Were[133] with theyme of hell ne no stryfe take,
Ne for to were wyth the god Pluto
For ony fauour Proserpyng onto,
The godes dowter called Ceres,
Whome he rauysched on the se of Gres.[134]
Ne onto the it is no mystyr[135]
That thow be Serebrus,[136] the portar
Of helle, besye the hys cheynes to breke,
Ne of theyme of helle to take any wreke,
The which to vntrewe wynnors be;[137]
Nor for his felaws as dede he,
Pirotheus and Theseus,[138] in fere,
The which that nere hand desceyuyd were
[To] auenture theyme in that valy soo,
W[h]ere many a sowle hath ful mych woo;
For werre inougth in herthe[139] þou schalt fynd felle,
Thougth thow goo not to sek yt in helle.
It is no thinge necessarie to the
So to purchase or do armes, parde,
To go and fyghte with serpentes stynggyng,
With boores wylde or beerys rampyng.[140]
Wheythir thou ymagen this I wote noghte,
Or ell of wyldenes it commyth in thy thougth
Of worthines for to have a name.
In dystres, yf it be not for the same,
As ffor thy body the ffor to defende,
Yf that sych bestis wylde the offende,
Than diffence, if asailled thou be,
Withowte dowte it is worchip to the;
Yf thow ouercome theym and the saue,
Bothe grete lavde and worchip thou shalt haue.
Bothe grete lavde and worchip thou shalt haue.

The vertu of strength is not only to vndyrstonde bodely strength,

but the stabilnes and stedefastenes that a goode knygth schulde haue
in all hys dedis by deliberaciou of good wytte and strength to resyst
ayens contrariousnes that may come onto hym, weythir it be
infortunes or tribulacions, where strengh and myghti corage may be
vaylable to the exaussyng of worthines. And alyche[141] Hercules for to
gif exampel of strengh, to the entent that it may be doble availe, that
is to seye, in as myche as tocheth to his vertue and anamly in dedes
of knygthhode, wherin he was ryghte excellent. And for the hynes of
Hector, it is a behouely thynge to gyfe hyme hy[142] example. Hercules
was a knyghte of Grece of meruelyous strengh and broute to ende
many knyghtly worthines. A grete iorneyer he was in the worlde, and,
for the grete and meruelyous viagis and thinges of grete strenghe that
he made and dede, the poietes, the wyche spak couertly and in maner
of fable, seyde that he wente into helle to fygth wyth the prynces off
helle and that [he] favth[143] wyth serpentes and fiers bestis, by the
wyche is to vndirstonden the grete and stronge entreprises.[144] * * *
IV.

Elles arte thou note worthy an helme to were, f. 10.

Ne for to gouerne a reaume nowhere.[145]

Prudence seith to the good knyghte that, yf he will be on of the

goode mennes rowe, he most haue the vertue of iustice, that is to
seye, ryghtwyse iustice. And Aristotle seith he that is a rytewyse
iusticer fryst shulde iustifie hym selph, ffor he that iustifies not hym
self is not worthi to iustifye anothir. This is to vndirstond that a man
shulde correcte his owne defavtes, so þat thei be holy fordone, and
than a man so correctid may wele, and schulde, be a corrector of
othir men. And to speke morally, ve shall tell a fable to this purpoise
vndir the couertvre of poyetis. Minos, as poyetis sey, is a iusticer off
helle or a prouoste or a cheife bayle, and afore hym is broughte alle
the sowles descendyng into that vaylie; and afftir that they haue
disseruede of penance as many degrees as he wille that thei be sette
deipe, as ofte he turnyth his tayle abwte hym. And becawse that he is
thee iustice ande the punyschment of God, lete vs take owre maner to
speke oure speche veryly to that purpose. O trouth there was a kyng
in Grece[146] called Mynos of mervelious fairnes,[147] and in hym was
grete rigoure of iustice; and therefor the poietis seyde that aftir his
deth he was commytted to be iusticer of helle. And Aristotile seyth,
“Justice is a mesure that God hath sette in erthe for to limitte thereby
thynges ryghtwysly.”
And even as God is hede of iustice and of all orderes, it is
necessarye to the cheualerous sperit that wille come to the victorius
blysse for to have this vertue. And Seynt Bernard seith in a
sermone[148] that iustice is not ellis but to giffe euery man that his is.
“Yife than,” seith he, “to .iii. maner of peple that the whiche is
theires, that is to say, to thi souereyne, to thi felawe and to thi soget:
to thi souereyne reuerence and obeissance of body; to thi falawe thou
schulde gyffe counsel and helpe, counsel in teschyng hym where he is
ignorant and helpe hym in comfortynge his owyn power[149]; to thi
soget, thow schuldest gyf hym chastissyng and kepyng hym frome
euyl dedes, in chastisyng[150] hym forgiffeyng hym that he hath doo
amysse.” And thus hereto seyth Salomon in his Proverbis,
“Ex[cogitat iustus de domo impii ut detrahat impios a malo....
Gaudium est iusto facere iusticiam”].[151]
V.
[152]
Also remenbre the of Percyvale, f. 11.
Whos name is knowen ouer alle
Throwghowte the worlde, both soft and hard,
The swyffte hors Pegasus afterward.
He roode hyme through the eyre flyyng,
And Andromeda in hys goyng
Fro the bellue[153] he hyr delyueryd
And wyth his streynght hir from hym revede,
As a ryght good errant myghtty knyghte
Brought hyr ageyne to hir kyne ful ryght.
Thys dede in yowre mynde loke that it holde,
For a good knyght shuld kepe that is bolde
Thys wey, if that he will haue exprese
Wyrchip, which is mych better than ryches.
Hys shynnynge shelde than loke thou opon,
The which haue euer ouercome many one.
Wythe his fauchon loke that thou arme the,
Both strong and stedefast than shalt thou be.

And because that it is acordyng thyng[154] for a good knyght to

haue wirchip and reuerence, we shalle make a fygure aftyr the maner
of poietis. Percevale was a ful worthi knyght and whan[155] many
reaumes, and the name off the grete lande of Perce come of hyme.
And poyetis seide that he roode the hors that flawe in the eyre, the
which was called Pegasus; and that is to vnderstonde a goode name,
the which flyeth through the eyre. He bare in his honde a fauchon or
a glayve; the whiche is seide for the grete multytude of peple that
were discomfyte by hym in maney batayles. He delyueryd
Andromeda from the bellue; this was a kynggys doghter, the which
he delyuered from a monstre of the see, the which by the sentence of
the godes shulde a[156] deuoured hire. This is to vndirstonde that alle
knyghtes shulde socovre women that hade nede of there socoure.
This Percivale and the hors the which fleeth[157] may[158] f. 12.
be notede for the good name that a goode knyghte
shulde haue and gete by hys good desertes; and there shuld he ryde,
that is to seye, that hys goode name shulde be borne in all contrees.
And Aristotile seyth that a good name of a man maketh a name
shynnyng to the worlde and agreable in presence of princes.
The cheualerours sperit shulde desyre a goode name among the
felachipe of the seyntis of heuen gotten by his goode desertes. The
good hors Pegasus that [beareth][159] hyme shall be his good angel,
the which shall make good reporte off hyme at the day of dome.
Andromeda that shal be delyuered, it is his sowle, the which he
delyueres fro the feend of hell by the ouercomyng off synne. And that
a man on the same maner wyse shuld wylne to haue a good name in
this worlde to the plesaunce of God and not for vayne glorie, Seynt
Austin seyth in the Booke of Correccion[160] that “ii. thyngges be
necessarie to beleve wele,[161] that is to sey, good conscience and good
name, conscience for feyth,[162] good name for his neyburwe; and
[w]ho so trostyth in conscience and dyspiteth a good name, he is
cruel”; for it is a synge of a nobyll corage to loue the wele of a good
name. And to this purpoise seyth the wyse man, “Curam habe [de
bono nomine, magis enim permanebit tibi quam mille thesauri
preciosi”].[163]
VI.
And wyth thyne inclynacions
Off Jouis[164] softe condiccions
Loke thou haue; the better thou shalt be,
Whene that thow kepes theme ryghtfulle.

As it is seyde, poyetis, the whiche worchipped many godes, they

helde the planetis of heuen ffor speciall godes, and of the .vii.
planetes they made the .vii. dayes of the weke. They worchypped and
helde Jouis or Jubiter for there grettest god, because that he is sette
in the hyest spere of the planetis vndyr Saturne. The day off
Thurseday is named of Jouis. And anamely the philosophres yaf and
compared the vertues of the .vii. metallis to the .vii. planetis and
named the teremys of there sciences by the same planetis, as a man
may se in Geber[165] and Nicholas[166] and in othir auctoris of that
science. To Jouys is youyne copyr or bras. Jouis or Jubiter is a
planete of softe condicion, amiable and ful gladde and fygure[167] to
sanguyne comp[l]eccion. Therefor Othea seyth, that is to sey,
Prudence, that a good knyght shuld haue the condicion of Jubiter,
and the same shulde euery nobyll man haue, pursewyng
knyghtthode. To this purpose seythe Pictogoras[168] that f. 13.
a kyng shuld be gracyously conuersaunt wyth his peple
and shew to them a glade visage; and on the same wyse it is to
vnderstond off all wordly peple tendyng to wirchippe.
Now lete vs brynge to owre purpoyse in allegorie the properteis
of the .vii. planetis. Jouis, the which is a softe and a mankyndly[169]
planete, of the whyche the good knyght schulde haue condicions,
may sygnifie to vs mercy and compassyon that the good knyght hade,
Jhesu Cryste that is, the which the sperit schulde haue in hym selfe.
For Seynte Gregorie seyth in the pistylle of Pontian,[170] “I remembre
not,” seith he, “that euer I herde or redde that he dyed of heuy dethe
that hathe wylle to fulfylle the dedes of mercy, ffor mercy hathe many
prayeres and it is inpossyble but that many prayeres most nedes be
exauced.” To this purpose oure Lord seythe in the Gospell, “Beati
[misericordes, quoniam ipsi misericordiam consequentur”].[171]
VII.

Off Venus in no wyse make thi godesse,

And for no thynge sette store by here promysse.
To folowe here it is rauenous,[172]
Both vnworchippefull and peryllous.

Venus is a planete of heuen, aftyr whome the Fryday is named;

and the metall that we call tynne or pewter is yovyn to the same.
Venus yiffeth influence of loue and of ydylnes, and she was a lady
called soo, the which was qwene of Cippre. And because that [she]
excedyd all women in excellent beaute and jolynesse, and was ryght
amerous and not stedefast in o loue, and becawse that she yevyth
influence of lecheri, Othea seyth to the good knyght that he make
here not his godes. This is to vndirstond, that in sech lyfe he shuld
not abaundon his body ne his entent. Armes[173] seyth that the vice of
lecherye steynyth all vertues.
Venus, of whom the good knyght shuld not make hys godes, it is
þat the good speryth in hym selphe shuld haue no vanyte. And
Cassidore seyth vpon the Sawtyr, “Vanite made avoyde degre[174] to
becum a fende and yafe dethe[175] to the fryste man and voyeddid
hyme frome the blyssidnesse that was grawntyd on to hyme.” Vanite
is modyr off all evelles, welle off all vices, and the weyne[176] of
wykydnesse, the which puttyth a man oute of the grace of God and
setti[t]h hym in his hate. To this purpose Dauid seyth in his Sauter,
spekyng to God, “Odisti [observantes vanitates supervacue”].[177]
VIII.

Yf thou asemble the in jugement, f. 14.

Be leke to Saturne in avisement;
Or that thou gyf thy sentence, veryly
Be ware that thou yif it not doutously.

Satyrday is named after Saturne, ande the metall lede is youen

therto, and it is a planete of slow condicion, hevy and wyse. And
there was a kyng in Grece hadde the same name, the [which] was full
wyse, off whom poyetis spake vnder conuerteure of fable, and they
seyde that his sone Jubiter kutte from hym his preuy menbres. The
which is to vnderstond that he toke ffrom hym his myghte and
dysheryted him and drwe[178] hym avay. And becawse that Saturne is
hevy and wyse, Othea seyth that a good knyght shuld peyse a thynge
grettely or[179] that he[180] shulde yefe his sentence, weythir that it be
in pris of armes or of ony othir dede. And euery iuge may not[181] the
same that hathe offices longgynge to iugement. And to thys purpoise
Hermes seith, “Thynkke wele on all thinges that thou hast for to do
and in especyall of iugement of othyr.”
As the good knyghte scholde be slowe in the iugement of othir,
that is to sey, to peise wele the sentence or þat he gyf it, on the same
wyse the goode spiryte shulde doo in that the which longyth to hyme;
for to Gode longeth the iugement, the which can discerne cawses
ryghtwysly. And Seynt Grigorye seyth in hys Moralles[182] that, whan
owre frelnes cannot comprehende the iugementes of God, we oughte
not to discute them in bolde wordes, but we ought to worchippe
thyme wyth ferefull scilens and, how mervelyous that euer we
thowght theyme, we shulde holde them iuste. And to this purpoose
spekyth Dauid in the Sawter-booke, “Timor [Domini sanctus,
permanet in seculum seculi. Judicia Domini vera iustificata in semet
ipsa”].[183]
IX.

Lete thi worde be clere and trwe in kynde.

Appollo shall gif it the in mynde,
For he by no mene may non ordure
Suffir no wyse vndere couerture.

Appollo or Phebus, that is the sone, to whom the Sonday is

yoven and allsoo the metall that is callyd golde. The sonne by hys
clerenes shewyth thynges that be hidde; and therefore trewth, the
whiche is clere and shewith secrete thynges, may be yofe to hyme.
The which vertue shulde be in the herte and in the mowthe of euery
good knyghte. And to this purpose seyth Hermes, “Love Godde,
trowthe euer, and gyffe good counsell.”
Apollo, the whiche is to sey the sonne, by whom we notyfye
trowthe, we may take that man shulde haue in hys mouth the trwthe
of the very knyght Jhesu Cryst and flee all falsenes. As Cassiodyr
seyth in the booke of Praysyng of Seynt Powle,[184] “The condicion of
falsenes ys swche that, where as it hath no geyneseyyng, yit it falleth
in hym selphe; butte the condycion of trowth is to the contrary, ffor it
is so sete that the more geyneseynges of aduersytes that it hath, the
more it encresyth and reysyth hym selphe.” To this purpose seith
Holy Scripture, “Super [omnia vincit veritas].”[185]
X.

Vnto Phebe resemble not. For why?

He[186] is to chaungable and enemye
To stedefastnes and to courage strong,
Malencolius is and full of wronge.

Phebe is called the mone, off whom the Moneday hath his name;
and to hyme is yoven the metall that we calle syluyr. The mone
resteth non oure in a ryghte poynte and yiffeth influens of
vnstefastenes and foly, and therefore it is seyde þat a goode knyght
shulde kepe hym from which vicys. And to this purpose Hermes
seith, “Vse wisedome and be stedefast.”
Phebe the moone, that we not for vnstedefastnes, the whiche a
goode knyght shulde not haue; on the same wyse the good sperit. As
Seynt Ambrose seith in the pistil of Simpliciain,[187] that a foole is
schawnegeable as the moone, but a wyse man is euer stedefast in o
state, where he neythir brekyth for fere ner schawngyth for no
myght; he reyseth hym notte in prosperite ner plangeth not in
heuynes.[188] “There where wysedome is, there is vertue, strengh and
stedefastnes. The wise man is euer of oon corage; it lessyth it notte,
ne encressyth not, for [he] schawngyth notte in no maner wyse for no
thyng; he flotereth not in dyuers opynions, but abydyth perfythe in
Jhesu Cryst, gon growndid in charite and roted in feyth.” And to this
purpose seythe Holy Scripture, “Homo sanctus [in sapientia manet
sicut sol, nam stultus sicut luna mutatur”].[189]
XI.

I dowte notte in no wyse Mars thi fadyr.

Thow shalt folowe hyme in heuery matyr;
For thy hy and nobil condycion
Draweth therto thyne inclynacion.

The Twysday is named after Mars; and that metalle that we

callen iren is youen to hym. Mars is a planete that yifeth f. 16.
influence of werris and batayles; therefore euery knyght
that loveth and schewyth armes and dedes of knyghthod and hathe a
grete name off worthines may be callyd the sone of Mars. And therfor
Othea named Hector so, notwythstondyng he was sone to Knyng
Pryant, and seyde he wolde well folowe hys fadir in as moche as a
goode knyght ought to doo. And a wyse man seith that by the dedes
of a man men may knowe his inclynacions.
Mars the god of bateyle may wele be called the Sone of God, the
whiche bateilled victoriously in this worlde, by example; [and the
good sperit shulde] folow[190] his Fadere Jhesu Cryst and fyght ayens
vicis. Seynte Ambrose seyth in the fryst booke off Offices that how so
will be Godes frend, he must be the fendes enemy, whoo so will haue
pees wyth Jhesu Cryst, he most haue werre withe vices. And even as
in veyne men maketh werre in the felde wyth foreyne enemys there
where the cete is full of homely spyes, on the same wyse non may
ouercome the eveles outewarde that wyll not were strongly wyth the
synnes of there sowlys; ffor it is the most gloryous victorie that may
be, for a man to ouercome hyme selphe. And tho this purpose seyth
Seynt Poule the postyle, [“Non est vobis colluctatio adversus carnem
et sanguinem sed adversus principes et potestates,” etc.].[191]
XII.
[192]
Of thi faucon be thou bolde and pleyne,
And of thi worde bothe clene and certeyne.
Mercurye schall teche the that, holde[193] and sounde,
The which of good spech knowyth wele the grounde.

The Wednysday is named after Mercurye, [the which] ys a

planete that yevyth influence off pontificall behavynge and of fayre
langage arayed wyth retorique. Therefor it is seide to the good knyte
that he shulde be arayed therewyth, for wirchipfull behavynge and
faire langage ys full behovely to all nobill pepyll desyryng the hy pris
of worchipe, so that they kepe them fro to myche langage; ffor
Dyogeneys seyth that off all vertues the more the bettir, saue of
speche.
Be Mercurie, the whiche is called god of langage, we may
vndirstonde that the knyghte of Jhesu Cryste shulde be f. 17.
armed wyth good prechynges and wordes of techynges,
and all so thei shulde loue and worchyppe the schewers thereof. And
Seynte Gregory seithe in his Omelyis þat men shulde haue the
prechores of Holy Scripture in grete reuerence, for they be the
masseyngeres that gone to[fore][194] owre Lord God and owre Lorde
followyth them. Holy prechyng maketh the way, and than owre Lord
commeth into the dwellyng place of owre hert; the wordes of
exortacion maketh the coorse, and so trwthe is reseyuyd intoo owre
vndirstondyng. And to this purpose owre Lorde seyth to his
aposteles, [“Qui vos audit me audit, et qui vos spernit me spernit”].
[195]
XIII.

Of all maner sortes of armure

For to arme the wyth, bothe wele and sure,
Be thi moder inough sygned shall be,[196]
Mynerve, the which is not bitter to the.

Mynerve was a lady of grete connyng and fonde the craft to

make armure; for afore the pe[p]yl armed theyme but wyth
cuirboyle.[197] And for the grete wysdom that was in this lady thei
called hyr a godes; and because that Hector cowde sette armure welle
on werke and that it was hys ryght craft, Othea called hym the sone
of Mynerve, notwythstondyng that he was sone to qwen Ecuba of
Troye. And in the same wyse all that loueth armes may be named.
And to this purpose an auctoure seith that knyghtes youen to armes
be soggettes to the same.
Where it is seide that good armurs and strong inewgh shall be
delyuered to the good knygh by his modir, wee may vndirstond the
vertu of feyth, the whiche is a devyne vertue and is modir to the good
spyrite. And that she delyuerith armoures inow, Cassiodir seythe in
the Exposicion of the Crede[198] that feyth is the lyth[199] of the sowle,
the yate off paradyse, the wynddowe of lyve, and the gronde of the
euerlastyng helthe, for wythowte feythe non may plese God. And to
this purpose seyth Seynt Poule in the pystyll, [“Sine fide impossibile
est placere Deo”].[200]
XIV.

Joyne thou to the Pallas the godesse,

And sette hir ryght wyth thi worthinesse.
Yf thow haue hir, good fortune thou shalt fele;
Pallas wyth Mynerve is fittyng[201] full wele.

All so where it is seyde that Pallas sholde be ioyned wyth

Mynerve, the which is wele fyttyng, men shall vndirstonde that Pallas
and Mynerve ys all o thyng, but the names be diueres and be takyn
to .ii. vndirstondynges. For the lady that is callyd f. 18.
Mynerve was so surnamed Pallas of an yle that is called
Pallance[202] of the whiche she was borne; and because that she
generally in all thynges was wyse and foonde many nwe craftes, fayre
and sotle, thei called hyr goodes of kunnyng. Mynerve is called thus
in that which longeth too knyghthode, and Pallas in all thynges that
longeth to wysdom; and therefore it is seyde that he sholde yeuen[203]
wysdom and knythhode, the which is ful wele acordvng therto, and
that armes shulde be keptte may be vndirstonde be feyth. To this
purpose seythe Hermes, “Joyne the loue of feithe wyth wisedom.”
And as that Pallas, the whiche is notyd for wysedom, shulde be
ioyned with knyghthode, the vertue[204] of hope shuld be ioyned with
good vertues of the knyghtly speryte, wyhtowte the which he may not
avayle. For Orygene seyth in the Omelies opon Exode that the hoope
of the goodes that be for to come is the solase of theyme that
trauellyth in this bodely lyffe, leche as to laboreres the hoope of there
payment softeth there laboures off there besynes, and as [to]
champyons that be in bateyle the hoope of the corowne of victorie
esyth the woo of there wondes. And to this purpose seyth Seynt Poule
the apostyll, [“Fortissimum solatium habemus, qui confugimus ad
tenendam propositam spem,” etc.].[205]
XV.
[206]
Pantassele haue thou fauour vnto,
That ffor thi deth shall haue moch woo;
Syth a woman shuld be loued and knowe,
Off whom so noble a voys is sowe.[207]

Pantasselle was a ful fayre mayden and qwen of Damazonie[208]

and off mervelyous worthines in armes and in hardines; and for the
grete goodnes that the hy name witnessed through the worlde of
Hector the worthy she loved hyme ryght hertyly, and fro the parties
of the est she come to Troye in the tyme of the grete segge for to se
Hector. But qwen she fond hym dede, she was owte off mesure hevy
and wyth a grete oste [of] ful cheualrous gentilwomen vigerously she
vengyd his dethe, where she dide mervelyous worthynesses. And
many grete greuaunces she dide to the Grekes. And because she was
vertuouse, it is seide to the good knyght that he shuld love hyr, and
that is to vndirstonde that euery good knyght shulde loue and prayse
euer[y] vertuous persone, anamely a woman in strong vertue of wytte
and off concyens. And this woman that is woofull for the dethe of
Hector is vndirstonde by worthines and valure, when it is dull and
deded in knyghthode. And a wyse man seyth, “Bounte shulde be
alowyd where that it is perceyued.”
Be Pantasselle, that was socourable, we may vndirstonde the
vertue off cherite, the whiche is the .iiie. devyne vertue f. 19.
that the good speryte shuld perfytely haue in hym self.
Cassyodir[209] seith that charyte is as the reyne, the which fallyth in
the prime temps, for it distillyth the dropes of vertues, vndir the
whiche greine [of] good wille groweth[210] and good hoope fructifyeth,
that is to be pacient in aduersite, tempered in prosperyte, pacient in
mekenesse, ioyeus in afflicciones, wellwyllyng to his enemyes and
frendes, anamely to his enemyes to be comuniall of his goodis.[211] To
this purpose seyth Poule the postel, [“Caritas patiens est, benigna
est, caritas non emulatur, non agit perperam,” etc.].[212]
XVI.
[213]
Narcisus looke ye resemble not,
Nor into mych pride knyt your knot;
For to ouerwenyng hawteyn knyght
Off many a grace is voide full ryght.

Narcisus [was] a yonge bachelere that ffor his grete beaute

seysyd hym in so grete pride[214] that he hadde all other in disprayes.
And because that he praysed noon but hym selphe, it is seyde that he
was so amerous and assottede of hym selfe that he dyede after that
he hade beholden hym selfe in the welle. This is to vndirstonde by
the ouerwenyng or ouctrecuidez man of hym selfe, wherein he
beholdyth hym.[215] Therefor it is diffendyth the good knyght to
beholde hym selfe in hys good dedes, where throwe he myght be
ouerwenyng. And to this purpose seith Socrates, “Sone, be ware thou
be not disseyvyd in thi beaute of thi youthe, ffor that is no durable
thyng.”
Now lete vs sette an allegorie applyyng to owre purpose to
the .vii. dedely synnys. Be Narcisus we shall vndirstond the synne of
pride, fro the wyche the goode speryte shulde kepe hym. And
Orygene seyth in the Omelees, “Whereof it is that erth and asshes
prydeth hyme, or how derre a man rayse hym in arogance, when he
thynketh whereof he is comyn and what he shall become, and in how
frele a vessel his[216] lyff is all naked and in what harlotrees he is
plongeden and what onclene maters he sesseth neuer to cast from
hys flesch be all the condittes off hys body?” And to this purpose
seith Holy Scripture, [“Si ascenderit ad cœlum superbia ejus et caput
ejus nubes tetigerit, quasi sterquilinium in fine perdetur”].[217]
XVII.
Athamas full of ryght grete madnes, f. 20.
The goodes verily of woodnes,
She feirsly strangled hir childern tweyne.[218]
Therefor ire I thefende the pleyne.

Athamas was a kyng maried to qwene Yno, the which made

sothyn[219] corne to be sowne for to disheryte hyr[220] stepe childire,
for she[221] with mony coromped the prestes of the lawe, the which
reported the answeres of the godes, thus seyyng to the kyng or to
theyme of the cuntre that the corne that the men hadden sowene
profyted not, where it plesyd the godes that .ii.o fayre and ientyl
childir the whiche the kyng hade were dreven away and exiled. And
becawse that the kyng consentyd [to] the exillyng of the .ii.o
childyrne, all though that he dyde [it] ayens hys wylle and wyth grete
sorowe, the fabyl seyth that the godes Iuno[222] wolde take vengance
therefor and went into helle to compleyne to the godesse of woodnes
that sche myght come to the kyng Athamas. Than the orrible and the
fereful goodes come with all hir serpently herres and sette hyr on the
fumerelle[223] of the palais and streged hir armes to bothe sydys of the
yate, and than there began sych stryfe betwene the kyng and the
qwene that werrant[224] yche of them hade slayne othir. And whan
they wend a hade rune oute of the palais, than þe woode goodes drwe
out of hyr ryght foule herres .iio. horrible serpentis and kest in there
lappes; and qwen that the goodes saw theyme so ferefull,[225] than
they wexe both madde. Athamas slewe the qwene for woodnes and
than his .ii.o childerne, and hym selfe leep into the see of frome a
h[i]ght roche. The exposycion of this fable may wele be that a qwen
myght be so dyuers to stepe chyldirne that for some malice she
myght disheryte hem, for the which after pes myght notte be hadde
betwene the fadir and the steppe modir. And it myght be soo that at
the last he slewe theyme. And because that ire is a dedly vice and soo
evyle that he that is sore teynt therewyth hath no knowyng of reson,
it is seide to the goode knyght that he shuld kepe hym from ire, for it
is too grete defaute in a goode knyght to be angry. And there[fore]
Arystotile seithe “Kepe the from ire, for it trobelyth the
vndyrstondyng and destroubeth reson.”
Be Athamas, the which was soo full of ire, we shall propirly
vnderstond the synne of ire, the whiche the goode spyryte shuld
woyde from hyme. And Seynte Austyn seith in a pistyll, “Lech as
venegre, where it is poote, corrompeth the vessell that it is in, yf it
abyde longe therinne, so ire corrumpyth the hert wherein it is sette,
yf that it abyde long thereinne, that is to seye fro day to day.”[226]
Therfor seyth Seynt Poule the postell, [“Sol non occidat f. 21.
super iracundiam vestram”].[227]
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