other dayes The xiiij synne is yre The xv synne is leuyng of good dedes whyche they myght doo whyle that they playen In players men fynde twelue folyes and abusyons The fyrst is a right grete and foule seruytude whan they submytte them self for to doo that the dyse commaunden The second folye is that they ben redy er for to doo the commaundemente of the dyse than the commauÌ„dement of god They doo not lyke saynt martyn whiche gaue the halfe of hys mantell gowne sherte and breche and after came after his mayster bycause that oftymes they lene to al bothe mantellys and gownes shyrtes and breches And after goon alle naked after they re master the deuyll of helle whiche gouerneth them The thyrd is that after that they knowe the falsehede of the dyse they oughte rather forsake them thenne to forsake theyr maker the whiche doeth neuer to them but alle good The fourthe folye is bycause that they put and submytte them to the Iurisdyccion or Iugemente of hym whiche doth neuer good ne Iuste Iugemente For he gyueth to them that whiche longeth not to them The fyfthe is bycause that they take gretter dylectacion and plesure to the dyse than to the holy and deuyne thynges The syxthe is to the ende that they be not ydelful they do ydel thynges Therfore saâ—â—th saynt bernard that it is gretter folye for to doo an ydle thynge for to eschewe ydelnesse The seuenth folye is bycause that they suffre that theyr enemye stele from them one of the moste precyous thynges that they haue that is to wete the tyme whyche they lese in playeng The viij is bycause that with theyr owne handes they lese bothe hem self and theyr goodes whome our lord Ihesu cryste wyth his owne handes boughte ageyn on the tree of the crosse The ix is bycause that whyle that they playe they ben condempned to dethe at the courte of the souerayn Iuge The tenthe is bycause that whyle they playe they myght do soÌ„me thynge that shold be to them prouffytable and good and plesaunt to god theyr creatour or maker and to theyr frendes and they doo the contrarye The xj is bycause that they doo chyldren werkys For they playe wyth bones and with stones as done the chyldren The twelfthe is that they suppose not to haue plesure in that they do wythout that they haue and take of hit somme prouffyte It is redde of a knyghte whiche in his playeng swore by yre angre by the eyen of our lorde god to whom Incontynente before all theym that were present his one eye fyl from his heed vpon the table on the whyche he played Item it is redde of an archer whyche for grete wrathe shotte an arowe ageynst the heuen in despyte of our Lord god Bycause that he had loste hys syluer by shotyng the whiche arowe came not doun ageyn vnto the nexte morowe after and at suche houre as it had ben drawen hit fyl ageyn al blody from heuen It is redde of saynt bernard that ones as he was on an hors backe a player demaunded of hym yf he wold playe his hors ageynst his sowle to whome saynt bernard answerd that he was contente the whiche player Incontynent toke thre dyse and caste xviij poyntes and thenne he toke the hors by the brydel and sayd that hit was his that he had wonne hit Frende abyde a lytel sayd saynt bernard for there ben in these dyse somme poyntes which thou seest not therfore lete me caste Saynt bernard thenne took the dyse and caste them and as he caste them one of them brake in two partes and at the one parte of the dyse broken were foure poyntes and on the other parte were thre and on the other two dyse were xij poyntes and thus saynt bernard dyd caste xix poyntes Thenne whan the player sawe the myracle he gaue to saynt bernard his sowle and to hym he made alle obeyssaunce and after he became a monke of saynt bernardes and endyd his lyf right holyly Cum bonis ambula tThou oughtest to walke and goo wyth good folke and flee the euyl That is to say that thou must put thy self in the feleshyp of the good and vertuous men and eschewe and flee from the euyl ful of vyces synnes Item it is founde thre maners of conuersacions the fyrst is the good men wyth the good men the second is the good men wyth the euyl and vycious men the thyrd is the euyl men wyth the euyl men and the euyl men wyth the good men The poete sayth that the man may not forbere hym self wythout other felawshyp For euery frende hath nede of hys frende Antequam voceris ad consilium ne accesseris tHou oughtest not to goo to no counceyl before that thou be called therto For it is gretter presumpcion folye for to goo to the counceyl of somme other before that men be called to hit bycause that of aduenture men wyl not that thou knowe hit Seneque sayth that hit is grete presumpsion for to entremeâ—â—te hym ne to enquere of the counceyl of other whan he wyl not that thou knowe hit For he kepeth hit secretely for cause of the Mundus esto tHou oughtest to be pure and clene bothe of body and of sowle That is to saye that thou oughtest to kepe thy self from vyces and fro synne as of lecherye auaryce and of alle other synnes whyche ben contrarye to the body and to the sowle Verecundiam serua tHou oughtest to haue shame and vergoyne to do euyl but not for to do good For none oughte not to haue shame for to doo wel Men fynden thre manere of folke byfore the whiche men haue vergoyne and shame for to doo euyl Fyrst before them whiche ben wyse bycause that men byleuen them lightlye of that that they saye be hit good or euyl Secondly before them whiche ben deuoute and holy and before them emonge the whiche we conuerse and goo dayly bycause that men beleuen them of our fayte or dede soner thenne the other whiche we knowe not Thyrdly before them that can kepe no thynge secretely as Iogelers mynstrellys foles drâ—â—nke folke and yonge chyldren Fourthly before them the whiche sawe vs neuer do none euyl bycause that we shold not lese the good fame or renommee that we had before of them For they supposen that we had ben good Fifthely before them of the whiche we wyl be loued Syxthely before them whche ben coÌ„trarye to the fayte or dede whiche we doo bycause that they myght suppose that the euyl were gretter thenne hit is Rem tuam custodi tHou oughtest to kepe thy thynge This commaundemente may be expressed in thre maners Fyrst kepe thy thynge that is to say kepe thy body and thy persone the whyche is made and fourmed to the semblaunce of god thy creatour or maker Secondly kepe thy thynge that is to saye thy sowle from synne Thyrdly kepe thy thynge that is to say thy
oughtest not to dyspeyre the for the thynges contrarye and aduerse that comen and may come to the for thou oughtest for to haue and to reteyne in thy selfe good and stedfast hope vnto the tyme of thy deth For euery man ought to haue good hope whan he is in the article of deth for to lyue eternally in the glorye of paradyse dyspeyre or wanhope is propyce and good to the enemye of helle and contrarye to al reason for the man that deyeth in dyspeyre shal neuer haue pardon nor remyssyon of hys synnes And thus though that thy werkys or dedes goo not after thy wylle and that fortune be contrarye to the thou oughtest not therfore to dyspeyre the but to haue good hope that god shal gyue to the ynough of goodes in tyme to come for tho that haue no fortune nor none aduersytees in thys worlde ben not belouyd of god Saynt ambrose on a tyme as he wente toward Rome he lodged hym wyth an hoost whyche was moche ryche to whome he demaunded of hys estate Whiche answerd that he was moche ryche and wel fortuned and that neuer he had had nonevnfortune nor dysplesure in thys world but euer had be in good prosperyte of body and of goodes and that he had lyued Worshypfully and that his goodes dyd encrece and multeplye dayly thynges come to hym at hys plesure and thenne whan saynt ambrose vnderstood thys he was moche abasshed and in grete doubte wherfore he anone sayd to hys seruauntes lete vs lyghtelye departe fro hens for god is not here and by aduenture ye myght be taken wyth hym in hys rychessys and synnes Thenne as they wente and were not yet ferre from the how 's of the sayd man the erthe claue in two and swalowed in the sayd ryche man his goodes his wyf and al hys meyne Thenne saynt ambrose torned hym and sayd loke my brethern how god pardonneth medefully to them to whom he sendeth and gyueth aduersite in thys world how he punyssheth cruelly them to whome he gyueth none aduersyte but al prosperyte and it is sayd that there is as yet in the same place a pytte in mynde and remembraunce of the sayd myracle and ensaumple Rem tibi quam noscis aptam dimittere noli Fronte capillata post hec occasio calua est tHou oughtest not to leue the thynge whyche thou knowest of presente and for tyme to come prouffytable and necessarye specyally whan fortune is vnto the fauourable and good and whan thou arte in good prosperyte for after thys good fortune whyche thou sholdest leue and forsake myghte come vnto the another euyl fortune aduerse contrarye to the by thencheson of whyche thou myght be despoyled of al thy goodes wherfore thou sholdest neuer recouer that that thou leftest and forsook For the comyn prouerbe sayth that men oughte neuer to put at theyr feet that whyche they holde wyth theyr handes Lucan sayth that alle delayeng and neclygence oughte to be sette a parte For neglygence letteth euer al thynges whyche one may haue forthwyth yf he leue hem not by neglygence and sayth yet that al that thou mayst do this day thou oughtest not to abyde vnto the nexte morne for to do hit for whan the man is in his good fortune and prosperyte he acquyreth many frendes Therfore sayth the wyse man whan thou shalte be ryche and wel fortuned thou shalte haue many frendes but whan fortune shal be contrarye to the thou shalt be lefte allone Quod sequitur specta quod que innuet ante videto Illum imitare deum qui ê‘tem spectat vtramque tHou oughtest to thynke and to take hede to the thynges presente passed and to come for thou oughtest for to folowe hym that beholdeth bothe one other partye that is to wete the thynges presente passed and yet to come Saynt austyn sayth as in the persone of god o thou man yf thou dysplesest knowest thy self thou sholdest plese me but by cause that now thou wylte not loke ne knowe thy self thou pleasest the dyspleasest me for the tyme shall come in whyche thou shalte dysplease thy self and me also that is to wete whan thou shalte be Iuged of me of thy self also for thy synnes whan thou shalte brenne in the fyre of helle Seneques sayth that the wyse man and prudente ought to dyspose and to ordeyne of thre tymes for he oughte to ordeyne of the tyme presente and to take hede on the tyme whyche is to come to haue in his mynde the tyme passed for ellys he shold not goo wel Forcius vt valeas interdum parcior esto Pauca voluptati debentur plura saluti tHou oughtest to be temperate and mesured in alle thynges to the ende that thou be more stronge bothe of body of sowle for to resiste the vyces synnes for a lytel thynge thou oughtest to do for thy delyte and plesure that is to wete lytel drynke and lytel mete and to be selde lecherous and auaricious by cause that alle excesse ben contrarye to the saluacion of thy sowle but thou oughtest to do many thynges for thou oughtest to be ware and to tempere thy self of ouermoche mete drynke and to flee al worldly desyres and to do al thynges agreable and plesaunte to god Seneque sayth that by voluptees and excesse comyn foure euylles Fyrst by cause that excessys ben cause of many sekenessys bothe of body and of sowle and at the ende foloweth dethe The second is by cause that they lette and empesshen the man for to do his saluacyon The thyrd is by cause that by excesse men forgeten alle benefaytes or good dedes The iiij is for they leden the man in to the pytte of helle and to peyne eternal or wythoute ende Iudicium populi nuÌ„quaÌ„ contempseris vnus Nam nulli placeas duÌ„ vis contempnere multos tHou oughtest not to dyspreyse the Iugemente and sentence of many other whan they ben wyse prudente for thou mayst not ne oughtest not to plese to somme yf thou wylte dyspreyse gaynsaye and dysplease many other for yf thou gaynsayest dispreysest euery body thou sholdest be holden for a fole for he is wel presumtuous and cursyd of alle the world and reputed the moost fole of alle fooles that dyspreyseth alle men and that wyl not haue frendeshyp nor please no body but he hym self allone wyl by hys ouerwenyng retourne and dyspreyse the sentence of many wyse and prudente men Sic tibi precipue qd primum est cura salutis Tempora ne culpes cum sint tibi causa dolor tHou oughtest fyrst and pryncypally to thynke vpon the cure of the saluacion of bothe thy sowle and body for thou arte cause of thy sekenesse and not the tyme Therfore tho ben fooles that blamen and reprouen the tyme sayeng that the tyme is cause of theyr sekenesse of their fortune of theyr synne Item somme sayen the tyme is now euyl and peryllous certeynly they wote
hym self and was al abasshed whan he founde hym self in a monkes habyte ne who had put hyt on hym ne made hym soo grete a crowne Thenne hys wyf sayd to hym alas my right dere husbonde wherof 〈◊〉 basshed are you not remembryd how yesternyght ye were made a monke whan ye were in your grete fransye ye knowe wel that it is longe a goo sythe ye made your auowe vnto God to become a monke Therfore I haue sente for the monkes whyche haue ordeyned you vnto a monke and to th ende that I ne lette nor empesshe your vowe your sauemente I haue promysed and vowed to god chastyte in suche manere that I must be al allone poure and as loste in thys worlde Of these wordes was sore abasshed the poure husbonde and sayd to hir that he knewe no thynge of that she sayd ne that he had noo wylle for to be a monke and wolde haue taken aweye thabbyte fro hym alas sayd his wyf how are ye so hardy and so bolde to put your habyte aweye fro you to kreke your vowe ye wyl dampne bothe me and you also For I wyl wel that ye knowe that neuer ye ne shal haue felawshyp wyth me for ye are a veray monke and god forbede that I lye wyth ony monke and also ye knowe wel that yf ye leue your habyte al the world shal mocque and wonder vpon you and euery one shold say that ye were a postate and al the world shold flee and voyde your felawshyp by cause that ye were cursyd So moche and so longe she prechyd hym that by hyr wytte and fayre wordes he entred in to the ordre and relygyon and gafe in hyr alle hys goodes Ptete quesitis opibus sed ne videaris abuti Qui sua consumunt cum deest aliena sequntur THou oughtest to dyspende thy goodes by mesure wyth oute makyng of excesse to th ende that men sayen not that thou abusest them also ouer nygarde thou oughtest not to be But thou oughtest to kepe the myddel waye For thou oughtest not to be neyther ouerlarge ne ouer scarce by cause that whan the goodes fayllen many euyls ofte folowen therof and therfore euery man ought to kepe hym fro consumyng and dyspendyng of his goodes folysshly many euyls may come by pouerte and by dyspendynges of goodes wythoute mesure first the spyrytuel goodes ben therfore dyspreysed and of the sayntes of paradyse they setten not by Secondly they are vergoynous and shameful to demaunde the brede of god that men gyue for his sake Thyrdly by pouerte they done many synnes as is thefte murdre many other Fac tibi proponas mortem non esse timendam Que bona si non est tamen finis illa malorum THou oughtest not to doubte the dethe for the paynes that folowen that is to wete that thou must doo soo 〈…〉 in thys world that thou doubtest not the deth for though she be not good that is to wete that she is not reputed for good Neuerthelesse she is the ende of all euyls myseryes of thys worlde Semblably men may say that the dethe is good as wel for the euyl folke as for the good for by the deth the euyl folke leue theyr contynuance makyng of synnes therfore is deth good to them prouffytable But she is better to the good folke as the psalmyste sayth Whyche sayth that the dethe of sayntes is ryght good and ryght precyous Vxoris linguam si frugi est ferre memento Nam malum est non velle pati ne posse tacere THou oughtest to bere to suffre debonayrlye the wordes of thy wyf whan they are prouffytable for the or for other for it is ageynste ryght and reason to kepe noo pees but alwayes though thy Wyf be accustomed for to lye whan she sayth trewe thou oughtest to escuse hir benygnelye and whan she spekyth euyl thou oughtest to chastyse hyr swetelye and to saye to hyr frendely that she shold kepe hâ—â—r pees The phylosophre sayth that not wythstondyng that the counceyl of wymmen be reputed of no valewe neuerthelesse whan she sayth hir oppynyon and gyueth hyr counceyll forthwyth wythoute to thynke tofore theron that she oughte to say men fynde it often good prouffytable and of grete vtylyte Dilige non egra caros pietate parentes Nec matrem offendas duÌ„ vis bonus esse parenti THou oughtest to loue thy fader thy moder by good trewe loue Withoute ony faynyng for it is grete abusyon to angre his moder whan he wyl be good be byloued of his fader for he that shal do euyl to his fader or to his moder in th ende hit shal myshappe to hym he shal deye poure vnhappy The gospel sayth that yf thou wylte lyuâ—â— longe on erthe thou must honoure and loue bothe thy fader moder or ellys hit may be so exposed Thou oughtest not to angre thy moder that is to wete holy chirche whan thou Wylt be good and be byloued of thy fader that is to wete god thy creatour which is fader of al Item it is one of the pryncypal coÌ„mauÌ„dementes of our lawe that is to wete thou shalte worshyp god thy creatour thy fader thy moder after the first commaundemente that sayth that thou oughtest to byleue loue one onelye god Incipit liber quartus Securam quicunque cupis deducere vitam Nec vicijs haerere animum quae moribus obsunt tHOu oughtest to coueyte desyre oueral to lede good lyf and sure in this world and to kepe thy self fro fallyng in to synne For thou oughtest of alle thy myght to flee al vyces and synnes whyche are contrarye vnto good connycyons and cause of the dampnacyon losyng of bothe body sowle for for no thynge none ought not to leue hym to be surmounted or ouercomen of synnes Haec precepta feresque suÌ„t relegenda memento Inuenies aliquid quod te vitare magistro tHou oughtest to sette to haue in thy mynde the commaundementes beforesayd whyche thou oughtest ofte to rede for yf thou consyderest wel the foresayd commaundementes them that folowen herafter thou shalte fynde in them somme thynges that shal be to the good prouffytable for the gouernaunce as wel of thy soule as of thy body and what thynge thou oughtest to do folowe and whyche thynge thou must flee eschewe for in the place there as vyce synne reygneth hath domynacyon vertu may not abyde in no manere by cause that they be contrarye Despice diuicias si vis animo esse beatus Quas qui suscipiunt mendicant semper auari tHou oughtest to dyspreyse the rychesses of this world yf thou wylte be wel happy lyue surely for to acquyre the glorye of paradyse whyche is eternal For they that haue moost of hit ben euer more poure and more auarycyous than the other Therfore sayth the gospel yf thou wylte be parfyte welhappy in this world goo
and spare somtyme them that thou mayst vynquysshe and ouercome For pacyence is the grettest vertue of alle vertues of good condycyonâ—â— By cause that by the name of pacyence alle the other vertues taken force vygour and attemperaunce Therfore sayth the prouerbe that vertu is wydowe whan she is not aâ—â—urned confermyd and attemperyd wyth pacyence by cause that alle the other vertues rewlen and ordeynen them by pacyence for pacyence vaynquyssheth alle Conserua pocius que sunt iam parta labore Cum labor in dampno est crescit mortalis egestas THou oughtest to kepe and spare that whyche thou hast acquyred and goten wyth grete payne and wyth grete swette of thy body and more moderatelye thou oughtest to dyspende hit than that whyche cometh of auauntage and withouten payne and trauaylle For euery one doubteth the peyne and laboure that men haue for to gete them Item also naturally euery man kepeth and loueth better that whyche he acquyreth wyth payne and grete trauaylle thenne that whyche cometh of auauntage For whan one dyspendeâ—â—h that whyche is goten wyth grete laboure he falleth to grete pouerte and dommage and in to mortal Indygence whyche growen and encreaceth from day to day We reden of two hosemakers of the whyche the one was poure and had so grete famylle or meyne that his crafte myght not gouerne ne susteyne his housholde ne to furnysshe the expences the whyche as a wyse man put hym self to serue god contynuelly herde masse euery day wythoute faylle and thus by the grace of god had euer of worldly goodes ynough for to holde and susteyne hys estate wyth But the other whyche was more ryche than he was wrought bothe on sondayes holydayes the whyche by punycyon of god fyl in to grete Indygence pouerte in dede by grete yre as al wroth said to his neyghbour how farest thou how goeth thy fayte thou werkest not the halfe of the tyme but alwaye thou lyuest farest more largely hast more of worldly goodes thaÌ„ I haue that werke bothe holydayee sondayes contynuelly The whyche answeryd to hym that he had founde a tresoure in the erthe of the whyche he was wexen ryche and that yf he wold doo as he dyd of al that they shold fynde he shold haue his parte whyche accorded therto and wente euery day to the chyrche as dyd hys neyghbour and sone he had of worldly goodes ynough whan he beganne to serue and to loue god Therfore sayth the gospel seche ye fyrst the kyngdom of god and alle thynges shal come to your behoufe 〈◊〉 haboundaunce largelye Dapsilis interdum notis et caris amicis Cum fueris felix semper tibi proximus esto THou oughtest to gyue and to be large somtyme vnto thy dere frendes and to shewe thy self humble and benygne toward them but alwayes thou oughtest fyrst to helpe thy self For as sayth the appostle none oughte to hate hys flesshe ne his persone charyte begynneth at hym self and after to hys parentes and to the other who hath the myght and puyssaunce Men may compare the ryche man to the henne by cause that the henne taketh so grete curyosyte to nowrysshe hyr chyckyns that often she forbereth etyng for theyr sake in so moche that she wexyth alle lene but whan the chyckens are grete they remembren them not of hit for they knowe hyr nomore ne setten noughte by hyr Semblably whan the ryche man hath nowrisshed his chyldren in theyr yongthe wel derely and hath often foboren mete and drynke for to gadre and assemble goodes for theym whan they are grete and oute of the daunger of theyr fader and moder they remembren hit not and setten noughte by them Therfore I counceyl the whan thou arte ryche myghty that thou ne gyue ne distrybue thy goodes to thy chyldren ne to thy parentes frendes without thou haue first purueyed vnto thy selfe That is to saye that thou reteygne and holde so largely of thy goodes that hit may suffyse for to helpe thy body and specyalle thy sowle Incipit liber secundus ¶ Telluris si forte velis cognoscere cultus Virgilium legito quod si mage nosce laboras YF thou wylte knowe the cultyuyng and eeryng of the erthe and how men oughte to laboure and make hit clene and whan men must sowe gadre ageyne thou must rede the poete vyrgylle for in hys book thou shalt fynde the manere for to cultyue and laboure the erthe and by cause that by suche laboure men gete and acquyre many grete rychesses the auÌ„cyentes dyte put theyr cure and studye for to laboure and cultyue the erthe but thys oppynyon is false for the souerayn good of thys Worlde is to serue loue god Herbarum vires macer tibi carmina dicet YF thou wylte knowe the force vertu of herbes thou must rede this poete macer the auncientes said that the souerayn We le of this world was in the helth of the body therfore they put al their witte studye for to knowe the proprete vertu of the herbes by cause that they ben ordeyned for the helthe of the body the which oppynyon is false Si romana cupis et punica noscere bella Lucanum queras qui martis prelia dicet YF thou wylte knowe the bataylles of rome of affrique rede this poete named lucan the auncyentes sayd that the souerayn wele of this world was in getyng of good fame renome of noblesse therfore they dyd put all theyr estudye for to knowe the faytes or dedes of thauncientes And specyally of â—â—heym of Rome and of Auffryque the whyche haue been moche subtylle vpon the fayte and dede of werre Si quid amare libet vel discere amare legendo Nazonem petito Sinautem tibi cura hec est YF thou wylte loue and haue a paramour rede thou the poete named nazo the lechoure thauncyen supposed that the souerayn good of thys world had been in plesures and worldely delectacyons And therforâ—â— â—â—tudyed and lerned thys poete Nazo whyche techeth the 〈◊〉 and manere for to loue paramours Vt sapiens viuas audi que discere possis Per que semotum vicijs deducitur cuum Ergo ades et que sit sapiencia disce legendo YF thou wylte lyue wysely flee the vyces and folowe the vertues the whyche putten al vyces synnes out of the persone Item thou oughtest to rede and studye in suche manere that thou mayst become sage and wyse to acquyre sapyence wysdom to flee the false opynyons errours of thauÌ„cient beforesayd in the iiij precedent commauÌ„dementes Si potes ignotis eciam prodesse memento Vtilius regno est meritis acquirere amicos TThou oughtest to do wel to do prouffyte to the strauÌ„gers not al onely to thy parentes frendes For it is more vtyle prouffitable for to acquyre a frende by thy labour and good dedes than for to acquyre a royame or somme
loue better trouthe than Socrates or Platon For ouer al thynges thou oughtest to loue trouthe Sermones blandos blesosque cauere memento Simplicitas veri fama est fraus ficta loquendi THou oughtest to eschewe swete and frendelye 〈◊〉 whan they ben feyned and deceyuable As they that speken swetelye sorowyng and syghyng but yf they be vertuous thou oughtest to holde and approue them For symplenesse hauyng fame or renommee to say euer trouthe is euyl therfore men oughten to eschewe them Signiciem fugito quia vitae ignauia fertur Nam cuÌ„ animus languet consumit inercia corpus THou oughtest to flee and eschewe ydlenesse slouthfulnesse moder of al synnes empty of alle goodes fylled of alle euyll For whan the courage languyssheth that hit is abandonned to slouthfulnesse hit consumeth and destroyeth the body of the persone Item he that is slouthfull to doo spyrytual goodes is werste of alle It is redde of a slouthful man whyche reproued an abbot by cause that he sette and made his relygyous or monkes for to werke and sayd why make ye the goodes to be laboured whyche comen wythouten laboure by them that seruen and loue god Therfore sayd our lord to marye magdalene that she had chosen the beste partye whan hyr suster martha repreuyd hyr by cause that she helpyd hir not for to doo hyr besynesse and werke For she dyd none other thynge but praye and here god and to be in contemplacyon Thenne the abbotte dyd doo take the sayd man whyche helde hym selfe soo deuoute and maad hym to be shette wythin a fayre oratorye and deuoute and sayd to hym sythe thou arte so spyrytual that thou mayst lyue wythoute werkyng holde 〈◊〉 is a moche fayre book and deuoute in the whyche thou shalte haue contemplacyon in god here wythin thys oratorye And thenne whan the houre of none was passed he beganne to be an hongred herkenyd loked ouer yf thabbotte wold calle hym to dyner and whan the tyme for to sowpe was comin he demaunded of the abbotte yf the brethern had eten ony mete of al that day and sayd that he was sore an hongred Ha ha sayd the abbotte thou sayest that thou arte spyrytuell they that lyuen spyrytuelly haue noo cure ne nede of our metes For we labouren for to haue our lyuyng and foode Thenne he beganne for to crye mercy to the abbotte of â—â—hat he had sayd and beganne for to repente hym of hyt Ha sayd the abbotte I see wel what thou nedest to haue Certeynlye thou hast myster of marye magdeleyne and of marye marthe that is to say that thou must werke and doo somme laboure for to gete thy lyuyng wyth and thou must also haue contemplacyon and praye god for to haue the lyf eternal Interpone tuis interdum gaudia curis Vt possis animo quaÌ„uis sub ferre laborem THou oughtest somtyme to take reste solas and ioye in thy werkys operacions or besynesses or to studye or in somme other laboure for yf thou be temperate in al thyn operacyons or werkes thou shalt bere more paciently and more lyghtly wythin thy courage and vnderstondyng the faytes and the payne of thy laboure for al thynges haue bothe theyr tyme and place who that can take hit and thou seest by experyence of the bowe whan it is euer bendyd it is marryd and spylte also lyke wyse the man may not euer be in trauaylle and payne Therfore sayth arystotle that the men haue somtyme and oughten for to haue corporalle or bodely recreacyon as wel as laboure spyrytual or corporalle Alterius dictum vel factuÌ„ ne carpseris vnquam Exemplo simili ne te derideat alter THou oughtest not to scorne ne mocque of the faytes or dedes of other that is to wete whaÌ„ thou seest soÌ„me persone euyl fortunate or accused or Iuged of somme vyce For by aduenture the tyme shal come that by suche a caas and exemple they myght mocque and scorne the and men wold saye thys felawe mocqued and scorned suche one now late of his vnfortune and myserye now he is falle in to gretter vnfortune and myserye than he which he mocked was in for it is sayd comynly that he that mocqueth other shal be mocqued thus none may ne oughte not to scorne the dedes of other For he knoweth not what thynge shalle to hym befalle For the sentence is Iuste and resonable that he that mocqueth and scorneth other shal be a the ende scorned and mocqued Quod tibi sors dederit tabulis suprema notato Augendo serua ne sis quam fama loquatur THou oughtest wel to note and to wryte in to thy bookes that is to wete in thy wytte and mynde the fyrst fortunes and good aduentures that come to the to kepe and encrece them in suche manere that thou mayst not haue no blame nor repreef by them that is to wete that whan thou arte ryche thou oughtest to dyspende and gyue of thy goodes by mesure to th ende that thou be not reputed for auarycyous ne no nygarde and also yf thou gauest of them to largely thou sholdest mowe falle in pouerte and so euery man shold mocque wyth the and of the shold men sayen as the comyn prouerbe sayth The same hath doon so moche by his two handes that he is come fro the moest vnto the leste And therfore thou oughtest to kepe mesure and thy goodes shall euer encrece and multeplye fro better to better Cum tibi diuiciae superant in fine senectae Munificus facito viuas non parcus amicis THou oughtest to be lyberalle and large at the ende of thy dayes vnto thy frende and noo nygarde that is to wete whan thou hast wherof and that thy rychesses are ouermoche and more than to thyn estate nedeth for to be holden For thou oughtest to gyue and to departe soÌ„me to thy parentes and frendes to do therwith almesses to the poure membrys of Ihesu cryst Saynt ambrose sayth that yf thou gyuest not mete drynke to hym that deyeth for hungre yf thou hast wherof thou thy self sleest and puttest hym to dethe and arte cause of hys dethe Vtile consilium dominus ne displice serui Nullius sensum si prodest cotempseris vnquam THou oughtest not to dyspreyse the counceyl of thy seruauntes yf hyt be prouffytable and vtyle nor also the wytte and counceyl of noo persone yf hit prouffyte to the and is vtyle for the for thy fayte though that thou be grete and myghty lord Seneque sayth that thou must consydere that thy seruauntes be men as thou aâ—â—e anâ—â— that it is necessarye and nedeful to the for to haue seruauntes for to serue the therfore thou oughtest not to dyspreyse theyr counceyl whan it is prouffytable and vtyle but thou oughtest to here and herke them swetely and to vse theyr couÌ„ceyl whan it is prouffytable and good for often they that are humble haue gretter yefte of sapyence and
sholdest be cause of theyr dampnacyon losynge bothe of body and sowle Iudicis auxilium sub iniqua lege rogato Ipse etenim leges cupiunt vt iure regantur THou oughtest to requyre helpe of the Iuge whan the lawe is to sharpe ouer rygorous that is to wete that whan thou arte accused of somme caas partyculer and that the lawe is to rygorous ageynst the or whan men wyl do to the vniustyce thou oughtest to requyre and beseche humbly the helpe of the Iuge ffor the lawys wyl requyren that they be gouerned and Interpretyd euer to the best partye for hym that hath wronge Item also the Iuge may modere of his offyce the lawes whan they ben ouer rygorous for it is better that the Iuge be reproued to be ouermoche myserycordyons or mercyful than to be ouer cruel and rygorous Neuerthelesse the lawes that are approuyd by right canon ben good trewe Notwythstondyng that they semen to be vntrewe to hym whiche is condempned by them Item also euery good Iuge of his offyce may modere them a lytel Quod merito pateris pacienter ferre memento Cumque zeus tibi sis ipsum te iudice dampna THou oughtest to suffre bere pacyentlye the peyne that thou hast deseruyd and to the whyche by good ryght and Iustyce thou arte condempned For sythe that thou knowest thy selfe gylty thou oughtest to be thyn owne Iuge and to condempne thy selfe Boece sayth that the euyl wycked folke ought to goo to presente them before their Iuges of their owne gree and wylle and to requyre humbly punycyon of theyr vyces synnes For hit is better that the malefactour Iuge hym selfe than that another shold Iuge hym and thys is that the appostle sayth Yf we be Iuges of our self we shal not be Iuged of Ihesu cryste as dyd the sones of Israhel which sayd That that we suffren we suffre it Iustlye For we haue synned ageynste our brother Multa legas facito perlectis perlege multa Nam miranda canunt sed non credenda poetae THou oughtest to rede and studye many thynges and wythholde the good and flee the euyl for it is good and prouffytable to knowe bothe good and eâ—â—yl but thou oughtest not to byleue al that thou shalte rede by cause that the poetes and many other sayen and rehercen many fables and thynges meruayllous And for thys cause none ought for to be curyous of the lore and doctryne of these poetes the whyche are ful of fables and lesynges Valere sayth that by especyal the yonge children ought to flee the doctryne of the poetes by cause that they byleue of lyght al that they heren or seen and therfore thou oughtest to studye of al scyences to withholden in thy mynde the good flee the euyl Inter conuiuas fac sis sermone modestus Ne dicare loquax duÌ„ vis vrbanus haberi THou oughtest to be temperate in wordes and to kepe thy self fro ouermoche talkyng at the table emonge them that eten and drynken for thou oughtest to be temperate in speche to the ende that they sayen not that thou arte a lyer a tydynges maker specyally whan thou wylte be holden and reputed for humble curtoys gracious of this thou hast experyence of the labourers rustycal whan they been at a tauenne they make so grete noyse that none may endure by them for to haue soner doon often they speke all togyder in suche manere that they wote not what they sayen ne what the other sayen that are wyth them The wyse man sayth that none ought to stryue ageynst his frende whan he eteth or drynketh ne to blame hym whan he is ioyous and mery Therfore euery man oughte to kepe hym self fro ouermoche talkyng as they eten and drynken For thou oughtest to speke to the poynte whan it is tyme Coniugis irate noli tu verba timere Nam lacrimis struit infidias dum femina plorat THou oughtest not to doubte the wordes of thy wyf whan she is wrothe wyth the for the wymmen been of suche condycion that the more that they shewe them wrothe ful of wepynges and syghynges soo moche more strongly they enforce enuertuen them for to deceyue the and to take the in their grynnes this they doon whan they see that by their wepynges syghynges wordes they maye not ouercome their husbondes The woman ought to be subgettâ—â— to the man therfore thou oughtest not to doubte hir for none thynge that she doeth or sayth Saynt crisostom saith that one may chastyse his wyf in two maners Fyrst in prayeng hyr swetety shewyng to hir hir fawte by swete wordes Secondly whan she wyl not be chastysed ne amende hir self by swete wordes thou oughtest to smyte chastyse hir wyth a good staffe but alwayees thou oughtest to kepe thy self fro the subtiltees decepcions of thy wyf whan she is euyl and a shrewe for the holy scripture saith that there ne is heed so euyl ne so peryllous as the heed of a serpente ne there nys so euyl yre as the yre of a woman for she is right bolde hardy for to do that she thynketh right subtyl for to lette somme whaÌ„ she wyl for whan she is wrothe she dare saye do that that a man durst not doo ne thynke it for it is the moste wonderful meruayllous beest that is lyuyng whan she is wroâ—â—he the moost cruel of other parte she is the moost swete beest that is lyuyng and moost pyteous whan she is good wythouten wrathe we reden that a woman by cause that hyr husbonde betâ—â— hir bethoughte hâ—â— that she shold gyue â—â—o hym a drynke of the whyche he wexyd and became dronke and as oute of hys wytte and as she thoughte and purposed hit she dyd and perfourmed hit Thenne whan she had gyuen to hym this drynke he became a fole in soo moche that he wyst not what he dyd thenne she enbraced hym 〈◊〉 hym vpon his bedde and after she ranne vnto a mynsteâ—â— â—â—hyche was nyghe by and beganne for to calle and crye as she had be al madde sayeng Alas for goddes loue come to socour me and to helpe my poure husbonde whiche deyeth and hath as of now loste his speche alas whan he was in his good helthe he ne demaunded of god other thynge but that he myght become a monke and I of the other parte haue vowed chastyâ—â—e and yet I vowe hit of presente I wyl not lette ne empesâ—â—e his sauemente alas sayd she come ye lyghtlye and put on hym thabbyte of relygyon to th ende that he accomplysshe hys auowe and that he deye relygyous Thenne the monkes came thyder and made hym a grete crowne and after they put on hym thabbyce of relygyon in the beste wyse that they coude For he coude not speke nor knowe no persone lyuyng And thenne whan the morne came that his dronkeshyp fransye was passed he behelde
thou selle al that thou hast in this world gyue hit for goddes sake to the poure membris of cryst Saynt austyn saith that the auarycyous may neuer haue no suffysaunce for the more that he hath the more he wyl haue he is neuer assured for he dredeth euer Saynt austyn sayth that the auarycyous doubten the foure elementes first they doubte the water to th ende that hit drowne not their marchaundyses Item they doubten the fyre lefte that hit brenne their howses possessyons thyrdly they doubten therthe to th ende that theyr fruytes perysshe not fourthly they doubten the wynde to th ende that by wyndes rayne they be not lette ne empesshed for to goo and doo theyr marchaundyses Item they doubten al persones leste that they shold stele their goodes but tho that haten the rychesses doubten no thynge saufe onelye god theyr creatour Commoda nature nullo tibi tempora deerunt Si contentus eo fueris quod postulat vsus tHou oughtest to be contente of the goodes prouffytes that nature vsaunce of tyme gyueth to the for yf thou be contente hast suffysaunce the goodes and prouffytes of nature shal neuer faylle to the for thou oughtest not to requyre nor demaunde of god but that whiche is vtyle and prouffytable to the for to susteyne nature humayn Boece sayth that nature is contented of lytel Therfore we ought to desyre demaunde fyrst of god the goodes spiritual For he that hath the spyrytual goodes oughte to haue hope to byleue stedfastlye that he shal haue ynough of temporalle goodes For it is seen selde the Iuste to dekaye ne to haue nede in suche manere but that he hath euer good ynough for to fede and susteyne hys lyf naturalle Cum sis incautus nec rem racione gubernes Noli fortunam que non est dicere cecam tHou oughtest not to say that fortune is blynde whyche is no thynge but by cause that thou arte a fole euyl gouernest rewlest the for fortune is not blynde though the poetes sayen faynen hir to be blynde but as the wyse man sayth thou oughtest to haue in thy mynde pouerte in tyme of haboundaunce that is to wete whan thou arte ful ryche thou oughtest to kepe spare soÌ„me goodes for the tyme yet to come Boece de consolacyon sayth that fortune is noo thynge but that as the peple comyne ymagyne supposen for fortune is no thynge ellys but onely ymagynacion fantasye therfore Whan thou mysrewâ—â—est thy self thou oughtest not to say ne to calle fortune blynde nor euyl for she is noo thynge but ymagynacion and folysshe byleue Diglie denarium sed parce dilige formam Quam nemo sanctus nec honestus captat habere tHou oughtest to loue the money onelye for the fedyng susteynyng of thy lyf that is to wete moderatelye for to haue bye that whiche is necessarye for thy corporal lyf for no holy man nor Iuste ouÈt not to demaunde but onely that that is nedeful necessarye for his substaunce corporalle lyf not to do as these vserers whiche assemblen gadren these grete tresours wherof they make their goddes their ydolles for they truste more in their golÌ„de syluer than in god their maker For as saith the scrypture auaryce is none other thynge but seruyces worshyppynges of ydolles We reden of an auarycyous man whyche had moche golde syluer Whyche on a day toke his tresour and layed hit in the myddes of his chambre vpon a fayre clothe and called to hym his wyf and his sone and shewyd to them his tresour and after he made them to goo oute of the chambre and shette the dore but yis sone helde hym withoute at the dore loked thorugh a lytel hole in to the chambre sawe that his fader knelid before his tresoure worshypped hit sayeng ye be myn hope my glorye al my reffuge for I ne demaunde nor requyre helpe nor socour of none other god than of you the whiche man sayeng these wordes leyed hym doun al alonge on his tresour and emonge al the pyeces of golde he sawe one whyche was fayre and bryghte to whome he sayd thou arte moche fayre I suppose byleue that thou arte moche good for to ete the whiche took put hit in his mowthe and ete hyt yet ageyn he sawe another pyece of golde whiche was gretter fayrer than thother beforesayd he toke ete hit as he dyd the other Item he sawe another yet gretter than ony of them bothe beforesayd more fayrer which he supposed to haue swolowed as he dyd the other but by cause that it was ouer large thycke hit choked hym after was his sowle put buryed in helle was founde deed vpon his 〈◊〉 as a beest withoute fawte thus shal hit happen to al them whych louen their tresour more than god their creatour and more than their bodyes fowles Cum fuetis locuples corpus curare memento Eger diues habet nummos sed non habet seipsum tHou oughtest to medecyne doo to be medecyned thy body whan thou arte ryche myghty for to kepe thy body in good helthe for the ryche man hath his rychesses his siluer to his wylle whan it pleaseth hym but he hath not his body ne his helthe nor hym self at hys wylle We haue ensaumple of a ryche man whyche had leuer for to lese one of his eyen than for to gyue a floryn to a physycyen for to helpe hym of thother parte it is fouÌ„de that many one wold rather deye than they shold gyue one peny for the helthe of theyr bodyes for to medecyne them this is that the wyse man sayth yf thou arte euyl contrarye to thyn owne selfe how shalte thou be good toward the other straungers therfore hit apperyth clerely that the auarycyous hauen no charge ne retchen not of them self though they haue many of worldly rychesses Verbera cum tuleris discens aliquando magistri Fer patris imperium cum verbis exit in iram tHou oughtest to bere to suffre pacyently the correccion or chastysyng of thy maister yf thou wylt lerne wel semblably whan thy fader is angry thou oughtest to holde thy pees to answer humbly to do his commauÌ„dementes for by thy swete wordes and meke answer thou shalte pease his yre For the comyn prouerbe sayth that swete worde refrayneth grete yre thus yf thou hast somtyme suffred the betynges of thy mayster whan thou dyddest lerne semblably more stronge reason oughtest to suffre to bere the wordes of thy fader whan he is wrothe The phylosophre sayth that there ben thre persones to the whyche we maye not rendre ne yelde the goodes that they haue doon to vs Fyrst to god whyche hath gyuen to vs our beyng and sowle resonable and wytte the whyche we oughten to loue to doubte by cause
gyueth not force nor retcheth not for to knowe his fortune ne whan he shal deye For he setteth alle in god hys creatour whyche knoweth alle thynges The wyse man sayth that the naturalle dethe is none other thynge but the comyng out of a pryson for to come in to the how 's Item the dethe is ende of al exylyng and banysshyng for to come in to fraunchyse and at lyberte Item deth is consumacyon and ende of al payne laboure for to come to reste of lyf Item she is eschewyng of al euyl for to haue al goodes Item dethe is despoylyng alegeaunce of a right grete heuy farâ—â—el that is to wete of our flesshe Item dethe natural is none other thynge but waye and connyng for to goo retourne in to his londe that is to wete in to the glorye of paradyse therfore none oughte to doubte the dethe naturelle whan he is of good lyuyng and that he kepeth the commaundementes of god his creatour and maker but of the deth eternal is alle the contrarye for euery man oughte to doubte hit aboue all thynges Disce sed a doctis indoctos ipse doceto Propagada est etenim rerum doctrina bonarum Hou oughtest to take lerne thy scyence and thy gouernemente of the wyse men after thou oughtest to teche to the ygnorauntes good condycyons and good doctrynes that is to wete how they ought for to rewle and gouerne them and how be it that it is good for to lerne of euery man Neuerthelesse the scyence doctryne of wyse men is more prouffytable better than of other therfore whan thou hast lerned wel and hast had good counceyl of the wyse men after thys thou oughtest for to lerne teche the ygnoraunte he techeth and lerneth hym self whan he techeth endoctryneth the other by cause that noo scyence ne none arte or crafte may not endure longe wythouten vse and excercyce that is to wete wythoute hit be vsed and ocupyed oftymes For vse and practyke maken the scyences and craftes for to growe and endure The phylosophre sayth that there ben two thynges whyche are of noo prouffyte that is to wete the tresour whiche is closed and hydde in therthe and the connyng whiche is enclosed shette within man withoute to be vsed practyked communyked and taughte to the other Hoc bibe qd possis si tu vis viuere sanus Morbi causa mali namque est quecuÌ„que voluptas tHou ouÈtest to drynke the wyne in manere that thou be not hurte therwyth for thou must take of hit but as moche as suffiseth to thy complexion yf thou wylt lyue in helthe bothe of body sowle for dronkshyp and alle superfluyte of wyne ben cause of lecherye of many euyls sekenesses and also of many stryues and dyscencyons He that taketh the wyne by mesure temperately prouffyteth to hym moche to hym doeth moche good Fyrst hit causeth good colour naturelle Item it causeth good dygestyon Item hit kepeth the mete wythin the body fro corupcion Item hit boylleth the mete wythin the stomack purefyeth ledeth hyt by al the membres of the body tyl hit be conuerted tourned in to pure clene and subtyl blood Item hit maketh the herte ioyeful Item hit comforteth openeth the wytte vnderstandyng of the persone Item hit maketh man to speke wel hardely and causeth good appetyte in alle thynges Laudaris quodcunque palam quodcunque probaris Hoc vide ne rurfus leuitatis crimine dampnes tHou oughtest neuer to blame ne dyffame what someuer persone the whyche thou shalte haue preysed and approued openlye to be good iuste Ne also other thynge what someuer hit be For hyt were sygne or token of Inconstaunce yet ageyn thou myghtest be repreuyd of the cryme blame to be to lyghte Inconstaunte euery man sholde say that thou sholdest bowe wyth al wyndes that is to say that in the shold not be stedfastnesse ne no truste and by so thou sholdest be defyled dyspreysed of al persones we reden of foure phylosophres whiche dysputed and argued togyders of thynconstaunce mutabylyte of the thynges The fyrst sayd that the moost Inconstaunte and moost mutable thynge in this world was the woman The second said that it was the wynde The thyrd sayd that it was the lyght the fourth sayd that it was the mannes herte and thys laste oppynyon was approued and founde trewe To this purpoos saith saynt gregorye that there nys thynge soo mutable as is the herte and thought of the man Tranquillis rebus quo sunt aduersa caueto Rebus in aduersis melius sperare memento tHou oughtest to eschewe and flee the contrarye thynges whan thou arte in good prosperyte and in good fortune and to consydere how men haue grete peyne for to gete and acquyre the goodes and grete dysplesure and malencolye to lose them and yet ageyn yf by aduenture thou comest fro prosperyte in to aduersyte thou oughtest for to haue hope that thou shalte haue better in tyme yet to come and more of goodes than euer thou haddest for the goodes and euyls comen sodaynlye The poetes feynen that the goddesse Syrces sayd that she was doughter of the sonne and by hyr they vnderstood the prosperyte of this world and sayen that on a day vlyxes beyng vpon the see sawe the palays fro ferre of the goddesse Syrces but thys goddesse had suche prosperyte and propyrtee that she tourned the folke in to suche fourme as she wold Thenne the sayd vlyxes sente somme of hys felawes in to the sayd paleys of Syrces for to bye mete and suche thynges as they neded but whan the goddesse saw them she made semblaunte to receyue them ioyously to make hem good chere the whiche made sone the tables to be leyed and couerd and gafe to them bothe mete drynke and as sone as they had dronken of the drynke that she gafe vnto them they were tourned in to the fygure of suynes thenne whan vlixes sawe that his felawes came not ageyn he yede forthe vnto the paleys for to speke wyth the goddesse and demaunded of hyr where his felawes were become whiche he had sente vnto hyr for to haue had suche thynges as they neded but wythoute answer the sayd Syrces presented to hym the cuppe for to drynke the whyche drynke vlyxes refused and so he was kepte fro the fygure and fourme of a swyne and dyd soo moche by fayre wordes that the sayd goddesse took hym to hir husbonde And therfore she made his felawes to become men ageyn as they were before and whan the sayd vlixes had dwellyd a yere wyth the sayd goddesse he his felawshyp retourned in to his contreye lefte the goddesse sirces grete with chylde the whyche chylde thas named thelagonus the whiche afterward by ygnoraunce slewe his fader vlyxes To speke morally by thys goddesse thou must vnderstonde the prosperyte of thys world whyche
Iugement and sentences of Ihesu Cryst ben dyuerses Therfore wel happy are they whiche deyen in the feythe of Ihesu Cryst oure redemptour There ben fyue causes why men oughte to haue dysplaysyre and wo for the dethe of wycked folke The fyrst is by cause that they be perpetuelly dampned yf they deye in synne mortal or dedely The second is for the grete shame that they take of their dethe before alle the world The thyrd cause that they be pryued fro the vysyon of god their creatour The fourthe is the cruel payne and passion that they suffren at theyr dâ—â—th The fyfthe is for the horryble ymage or fygure that they 〈◊〉 after theyr dethe For they be lyke vnto that horryble beesâ—â— of the whiche speketh thapocalips in the fourtenth chapytre For fyue causes pryncipall men oughten to haue ioye of the dethe of the good and Iuste folke the fyrst is by cause that after the deth corporalle they regnen and comen in to the gloriâ—â— of paradys the second is by cause that they haue fayrer howses and gretter place for to dwelle in the thyrd is by cause that they haue better metes for to ete the fourthe is by cause that they haue gâ—â—etter lyght for to see the fyfthe is by cause that they haue more better ayer for to smelle These fyue goodes acqueren the Iuste and good folke after their dethe whanne they be in the glorye of paradys Cum coniunx tibi sit nec res fama laborat Vitandum ducas inimicum nomen amici THou oughtest to flee and eschewe all hate and melancolye of thy wyf that is to saye whanne thou hast a fayre wyf And that thow hast not wel wherwith to susteyne her estate ner wherwith to gouerne her kepe and â—â—ke wel that none deceyue the for ofte many one shall make semblaunt to be thy good frende for loue of thy wyf though that they be thyn enemyes And they shalle fynde the manere for to gyue euylle praysynge to thy wyf and to take her worship fro her therfor thou oughtest for to repute holde suche folk for traytours and not to gyue to them the name to be thy frendes For enymytee and hatâ—â— are contrary to frendship and concorde And yf by aduenture hit happed that men spake euylle by thy wyf and of thy frende and that hit were not so And thou ne supposest ne bileuest in thy conscyence that hit he so though that oueralle be renommee that it is soo thou oughtest for to adde gretter feythe to the trouthe of this that thou knowest than to the renommee that is gyuen to thy wyf or to thy frend For hit happeth oftymes that the folke blamen and speken euylle by somme persones whiche thynge is not trewe and somtyme hit is trouthe And thus bothe the one and the other of the causes afore may befallen and be trewe Cum tibi contingerit studio cognoscere multa Fac discas multa vita nesare doceri â—Hou oughtest not to be proude for thy grete connynge and scyence that is to wete yf hit happed that thou haue lerned by thy dylygence and to haue well studyed many of artes and scyences thou oughtest not for to be the more proude therof Ne yet to cesse of lernynge ne for to haue shame for to be taught and to lerne of hym whiche is lesse than thy self art For thou oughtest to suppose that thou woste lytel to the regard of other For there is none so wyse a man but that he fyndeth yet somme for to lerne Therfor saith the prouerbe that one may not al knowe nor one may not haue all For none is parfyghte in no scyence Miraris verbis nudis me scribere versus Hec breuitas sensus fecit coniungere binos THou oughtest not to be merueylled yf this lytell book conteyneth two sentences in two verses For that haue I do pryncipally for two causes Fyrst for to eschewe prolyxyte and longe wordes For yf I had wryten many verses the sentence had be so grete so derke and obscure that vnneth my wytte had mowe comprehende conceyue ne expowne hit And therfore I haue made this lytel book in double verses the whiche conteynen two shorte and vtyle sentences for the symple folk Also by cause that this day many one ben gladde to see or here shorte wordes or sentences The second cause why I haue done and made this lytel booke in two verses is by cause that the doctryne and gouernement bothe of the body and of the sowle is conteyned in hit For whiche thynge men may intytule this lytell book the myrour of the regyme gouernement of the body and of the sowle ¶ Here fynyssheth this present book whiche is sayd or called Cathon translated oute of Frensshe in to Englysshe by William Caxton in thabbay of Westmynstre the yere of oure lord MCCCClxxxiij And the fyrst yere of the regne of kynge Rychard the thyrd the xxiij day of decembre
not what they sayen for no tyme is euyl of hym self Theuangelyst sayth seke first the royame of god ye shal haue al thynges that are necessarye to you prouffytable to the saluacion of your sowles Secondly thou oughtest to seke the sauemeÌ„te of thy body that is that thou be of good rewle and temperate in al thynges Seneque sayth that by ouermoche mete and ouermoche drynke comen many sekenesses Item the leches sayen that the mowth that is to say ouermoche drynke ouermoche mete makyng of excesse sleeth more folke than the swerde in bataylles Sompnia ne cures naÌ„ mens humana qd optat Dum vigilat sperat per sompnuÌ„ cernit idipsum tHOu oughtest not to retche ne to thynke on suche dremes that thou dremest ne to adde feythe nor byleue to them For thou dremest often and so is thumayn thought enclyned to dreme slepyng that that she shal haue desyred and coueyted wakyng for hit semeth ofte that one seeth in his slepe that that he dyd see whan he waked Saynt gregory sayth that there been foure maners of dremys The fyrst cometh by ouermoche affeccion that one hath to the thynge that he dremeth of and to suche dremes none oughte to byleue ne adde feythe to them by no manere The second is whyche cometh by cogytacyon or thynkyng fantastyke and by Illusyon of the deuyl and suche dremys none may not be eschewed The thyrd cometh by reuelacyon deuyne and to thys dreme men oughten to adde feythe and to byleue hyt The fourth cometh by the desyre of the thynge that men haue seen wakyng and of this dreme by thys present commaundemente is sayd that men oughten not to retche of hyt ne to adde to hit â—â—eythe in no manere of wyse Incipit liber tercius Hoc quicunque velis carmen cognoscere lector Haec praecepta feres quae suÌ„t gratissima vite yF thou wylte flee vyces and synnes thou oughtest for to kepe these commaundementes whyche are of ryght canon approuyd and of the holy scrypture Therfore euery persone that wyl haue parfyte knowlege of the commaundementes of this book ought to kepe wythholde the commaundementes whiche he cafter folowen for they been right agreable prouffytable to al them that wyl lede good lyf flee vyces synnes wrerfore euery man ought to note and reteyne them in their mynde and wytte Instrue praeceptis animum ne discere cesses Nam sine doctrina vita est quasi mortis ymago THou oughtest not cesse to lerne and to teche these commaundementes For the man which is withoute doctryne is like thymage of deth therfore yf thou kepe not the commaundementes of thys book hit shal be thy dommage not the dommage of hym that made composed them knowe thou therfore that thou oughtest not to cesse of lernyng vnto tyme thou be parfyte in them Seneque sayth that it is better that the olde man lerne in his olde age than to be ygnoraunce of that that he oweth to knowe saith that the man withoute doctryne resembleth is lykenyd to an ymage of deth for right so as hit is pryued fro lyf naturalle semblably the man withoute doctryne is pryued fro al vertues and fylled of al vyces synnes therfore none ought not to escuse hym to lerne that which is necessarye for his saluacion be he olde or yonge or of what someuer age he be for it is better late than neuer Comoda multa feres sinautem spreueris illud Non me scriptorem sed to neglexeris ipse THou shalte acquyre moche of proffytes yf thou kepe wel reteyne these commaundementes but yf thou dyspreysest them there shal therof come to the man euylles for yf thou kepe hem not wel that shal not be to me no dommage that am but wryter of them but hit shal be thyn owne dommage and none other Many euylles and Inconuenyentes shal falle on the yf thou kept not wel these coÌ„mauÌ„dementes For first al cursynges shal come to the by cause that thou shalte be cursyd in feldes and possessyonâ—â— and in al goodes temporalle and spyrytual Item fruyte begoten of the shal be cursyd and of al thy londe and al thy goodes also but to the contrarye yf thou kepest them wel al blessynges and goodes shal come to the and shalt be benewred and preysed in the cyte and in al goodes bothe spyritual and temporelle and the fruyte that shal yssue of the shal be blessyd and also the fruyte of thy lande and of alle thy goodes Item god shal sende to the his tresoure of paradyse that is to wete of heuen from whyche shal descende rayne for to bedewe the erthe Cum recte viuas ne cures verba malorum Arbitrij nostri non est qd quisque loquatur THou oughtest not to retche ne to take hede of the wordes that the euyl folke sayen of the specyally whan thou lyuest Iustlye and holyly For it is not in our lyberal arbitre for to pease or to make to be stylle and to be in pees the euyl tonges and therfore thou oughtest not to haue charge nor to retche of what euer they sayen of the For they sayen soner euyl than good and soner they do their doÌ„mage than thyn After ryght canon sayth that the euyl folke sleeth the good in fourtene maners The fyrst is in takyng the goodes fro the chyrche The second in makyng dyffyculte to gyue the benefyces and the thynges ecclesyastyke The thyrd is whan they take the goodes fro theyr parentes that is to wete of theyr fader and moder The fourthe is whan they done somme wylful thynge wherof cometh harme and euyl The fyfthe is whan they gyue noughte to theâ—â— that haue nede The vj is whan they denyen or forsaken the tythes whyche they owen to god and to holy chyrche The seuenth is whan they letten and vexen theyr crysten brother of wylle and of dede The viij is whan they encorage somme persone to do euyl The ix is whan they seken and purchasen the losse and the dethe of yonge chyldren The tenthe is whan they cutte somme membre that is to saye whan they hurten somme of theyr parentes The enleuenth is whan they take the benefaytes fro other The xij is whan they doo somme thynge wherof somme other may be broughte to dethe The xiij is whan they haten theyr crysten brother The fourtene is whan they gyue counceyl of dethe Productus testis saluo tamen ante pudore QuantuÌ„cuÌ„que potes celato crimen amici THou oughtest to kepe secrete the blame and mysdeâ—â— of thy frende as moche as thou mayst that is to wete whan he is accused of somme caas and that thou be callyd in wytnesse ageynst hym for to say trouthe but whan thou arte constreyned for to swere thou oughtest not to fore swere thy self for hys sake ne to dyshonoure and blame thy self The wyse man sayth in thys manere how be it that Socrates and Platon ben my frendes Neuerthelesse I
ben more sages than they that are proude and enhaunced and sette on the hyghe chayer in audyence Rebus et in sensu si non est quod fuit ante Fac viuas contentus eo qd tempora prebent THou oughtest to be contente of that that the tyme gyueth to the how be it that thou haue not so moche of good as thou haddest before Therfore thou must refrayne and leue somme of thyn estate and to make lâ—â—se expences for yf thou wylte holde so grete a state as thou was wonte for to doo thou myghtest not furnysshe it without takyng and steelyng vniustelye the other mennys good and by so thou oughtest to be contente of that that thou hast of presente and for to holde thyn estate after thy rente and reuenue and to rendre graces and thankes to god of alle Notwythstondyng that thou hast not so moche of rentes and of pocessyons as thou was wonte to haue or of marchaundyses yf thou be a marchaunte For the goodes of thys worlde been varyable now one is ryche and now poure Socrates sayth that there was a man that compleyned vnto hym by cause that he was poure whyche demaunded of hym counâ—â—yll what thynge he shold do To whome Socrates answerâ—â—d Yf the goodes that thou hast be not suffysaunte for thyn estate and for thy lyuyng doo and gouerne thy selfe by suche manere that thou be suffysyng to thy goodes and so shalte thou be contente of thyn estate Doo thou as Iob sayd god gafâ—â— hit to me and god hath taken hit fro me god be thanked of al For thus it hath pleased to hym and thus he hath hyt doon Therfore euery one oughte to be contente of that that god gyueth to hym Pxorem fuge ne ducas sub nomine dotis Nec retinere velis si ceperit esse molesta THou oughtest not to take a wyf ne to coueyte hir for hyr dowayr for hir rychesse ne for hir noblesse but thou oughtest to chese and take hyr for hyr vertues good condycyons and for cause of hir good worshypful honeste lygnage or kynrede and specyally whan she hath a good moder For the doughters folowen ofte the condyâ—â—onâ—â— maners of the moders but whan thou arte wedded yf â—â—y aduenture she doeth to the somme moleste or greef that is to say yf she be an harlotte or an aduoultrere thou oughtest to flee fro hyr and to put hir oute fro thy felawshyp knowe thou after ryght canon and cyuyl that thou ne oughtest for to leue and put hir fro the but onelye for aduoultrye For knowe thou that it is the souerayn gyfte of god for to haue a good and lawful wyf Multorum disce exemplo quae facta sequaris Quae fugias vita nobis est aliena magistra THou oughtest to lerne by ensaumple of many wyse men what besynesse thou oughtest to doo First thou oughtest to flee teschewe that that they haue eschewed and fledde for the lyf of the other strauÌ„gers which haue preceded vs must be rewle and maystresse of alle oure dedes and gouernementes that is to say that thou oughtest to consydere how many are come to grete worshyp and perfeccion for to haue rewled and gouernyd them wysely and how many are comen to grete myserye by theyr euyl ledyng and gouernaunce and by cause that the faytes or dedes of this world ben varyable and dyffycyle for to knowe thou oughtest for to thynke and to thynke ageyn many tymes to that that thou wylte doo and how of lyke caas is betaken to the auncyente wyse men and by so thou shalte mowe knowe of lighte that that is prouffytable or chargeable Cum tibi vel socium vel fidum queris amicum Non tibi fortuna hominis sed vita petenda est THou oughtest not to demaunde the fortune of man but his lyf that is to say that whan thou wylte aquyre and haue a good frende and a lawful felawe thou oughtest not to demaunde of hys fortune that is to wete yf he be ryche noble or puyssaunte but oughtest to demaunde yf he be of good lyuyng wyse and prudente for by scyence wysedom men may recyste to the falaces decepcions of fortune by cause that that fortune gyueth to the of longe tyme she taketh hit ageyn fro the wythin a shorte space of tyme but scyence or connyng lasteth and endureth vnto the tyme of dethe for none may take hit from the The phylosophre sayth that there ben foure maners of persones whyche kepe not trewe loue the fyrst is the cruel man and euyl For he ne demaundeth but hate falsehede and stryffe The second iâ—â— the auncyente man by cause that he doubteth leste he shold be deceyued the thyrd is the chylde for for an apple one leseth his loue The fourth is the comyn woman for who that gyueth to hyr moste shal haue hir loue but veray trewe loue endureth euer bothe in aduersite in prosperyte betwyxte two good and lawful frendes Quod potes id tempta operis ne pondere pressuâ—â— SuccuÌ„bat labor et frustra temptata relinquas THou oughtest to preue assaye yf thou arte stronge ynough and vertuous for to accomplysshe and to doo that that thou purposest for to do or that that thou hast begonne for to do and how thou oughtest to lede hyt to good ende to the ende that thy laboure that is to wete â—â—hat whyche thou shalte haue begonne for to doo be not to the ouer greuous and that thou bowe not vnder hyt for thou sholdest leue al that thou haddest begonne wherfore euery man shold mocque the for it is gretter worshyp for to kepe hym selfe fro the begynnyng of the thynges whyche may not be perfourmed ne broughte to an ende than for to begynne them and after to leue them vnparfyte Esope sayth that he that weneth to mowe and knowe more than his faculte and nature requyreth alle his fayte or dede is nought by cause that alle remayneth vnparfyte Quod nosci factum non recte noli silere Ne videare malos imitare velle tacendo THou oughtest not to holde thy pees of that that thou knowest Iniustely doon and wythoute reason for yf thou knowest somme thynge ageynste the lawe or ageynst the comyn we le or ageynste one partyculer men 〈◊〉 ellys ageynst many thou oughtest to recyte and manyfesten hit for yf thou kepe hit secretelye men shold mowe saye that thou were partyner and assentyng to the fayte or dede shold seme that thou sholdest loue more vniustice than Iustyce in as moche that thou sholdest hyde the vyces of theuyl folke shold spare to chastyse them to recyten theyr mysdedes wickednessesses I say not but that thou mayst admoneste them by fayre wordes or thou recyte or telle theyr synnes mysdedes Saynt austyn sayth suppose thou not that hyt be euyl doon to reherce and to Iuge the synnes of other by cause that yf thou sholdest hyde them thou sholdest do wers by the halfe and