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
the ryuage but as he ranne he sawe a grete and wonder horryble lyon comyng ageynste hym for to deuoure and ete hym but for drede he loked doun to therthe and thenne he sawe come before hym a serpent whyche caste fyre flame out of his mowthe the whiche like wyse wold haue deuoured hym Thenne whan the good man sawe that he myght not scape he lyfte vp his eyen toward the heuen and prayed god deuoutely that he wold kepe and preserue hym from thys grete parylle and daunger thenne he sawe an aungel from heuen whiche helde wyth one hande a crowne And wyth the other hande he helde a swerde whiche aungel spake to hym and sayd Ne doubte thou not for thou shalt scape from alle these parelles yf thou doest that I shal telle to the Fyrst thou shalt goo ageynst the serpent hardely shalt put thy fote wythin his throte and sone he shal be deed And after thou shalt goo ageynst the lyon for he is not so stronge as thou wenest for he is right feble and I promytte the to gyue to the thys crowne yf thou wylt doo that I haue sayd or ellys I shal slee the wyth thys swerde To speke morally by the see is vnderstonden alle the world whiche chaseth vs by the vndes or wawes that is by dyueâ—â—se temptacions By the lyon is vnderstonden the deuyl of â—â—lle whiche tempteth vs fro day to day but he that wyl resysten ageynst hym he may sone ouercome and conquere hym By the serpent thou oughtest to vnderstonde the flesshe to whome thou ouhhtest to put thy foot within the throte that is to wete that thou must doubte and refrayne hit by fastyng prayers And yf thou doest hit not thus the aungell shal not gyue to the the crowne whyche he bereth but he shal slee the wyth his swerde and he shall lete the falle wythin the see that is to wete in to helle wyth them that ben dampned Vincere cum possis interdum cede sodali Obsequio quoniam dulces retinentur amici tHou oughtest not alweye to vaynquysshe ne put vnder feâ—â—t thyn enemye but thou oughtest somtyme to forgyue pardonne though thou mayst vaynquysshe ouercome but by swete and frendely wordes thou oughtest to refrayne thy self fro that whiche thou myghtest wel doo For by suche seruyce and benefaytes thou shalt mowe holde and kepe hym for thy trewe and feythful frende bycause that swete and frendely wordes refraynen grete yre Item two feythful frendes ought to loue eche other parfytely and to be of one wylle For two dogges be stronger for to take a wulf thenne one dogge allone Thus whan two good frendes ben wel alyed to gyder they be stronger and more redoubted thenne one allone Ne dubites cum magna petas impendere parua Hijs etenim rebus coniungit gracia caroâ—â— â—Hou oughtest not to doubte ne to complayne to gyue a lytel yefte to thy frende whan thou doubtest not ne hast no shame to demaunde of hym a grete yefte for by suche thynges grace and frendshyp ioynen and bynden to gyder two good frendes and felawes That is to say that men oughte not to spare to gyue worldly thynges that ben lytel fowle for to acquyre and gete therfore grace frendshyp and benyuolence whyche are of grete proufyte moche to be preysed It is redde of two felawes whiche loued eche other moche derely of the whiche the one Wrote al that his felowe gaue to hym And in lyke wyse the other wrote alle that he gaue to his felawe It happed thenne that they had questyonned to gyder for to wete and knowe whyche of them two louyd moste parfytelye hys felawe he that had wryton al that his felawe had gyuen to hym sayd that he loued more parfytelye by cause that whan he ouersawe his book he remembred the fayre yeftes whyche his felawe had gyuen to hym the which yeftes were cause that he neuer departed from the frendshyp and loue of his felawe the other answerd that he said well but yet sayd he I haue better cause than thou hast For I â—â—oke wythin my book wherin I haue wryton the yeftes whiche I haue gyuen to the to the ende that they be cause to holde the euer in parfyte loue and frendshyy the whiche two felawes of theyr questyon made Iuge a sage and wyse prophete whiche Iuged that he loued more parfyte whyche dyd write that that he gafe to hys felawe Morally to speke our Lord hath gyuen to vs many yeftes not for to reproche them vnto vs but to th ende that be lose vs not lyghtelye he writeth and entreth them in to his book that is to wete within his thouÈt for yf we leue hym not he shal not leue vs Item at the other syde we ought to wryte within our consciences the yeftes and benefaytes which he gyueth to vs hath gyuen to studye rede them often to th ende that we may haue his glorye and benediccion at the ende of our dayes Litem inferre caue cuÌ„ quo tibi graÌ„ iuncta est Ira odium generat concordia nutrit amorem THou oughtest not to take noyse ne debate wyth hym Whiche thou louest of whom thou arte in grace Ne also wyth none other persone for yre hate engâ—â—dren many Inconuenyentes dyscencions but concorde and pees engendreth loue and dyleccion after ryght canon men ought to flee eschewe noyses brawlyng for fyue causes the first is by cause that he whyche gladly taketh noyse and debate is customed to be arrogaunte and despytous The Second by cause that he is acustomed to be a flaterer The thyrd by cause that he is acustomed to be false and traytour the fourth by cause that he is acustomed to be false and ful of chalenge The fyfthe bycause that he is acustomed to dyspreyse gladly and to make noyse and debate Seruorum ob culpam cum te dolor vrget in iram Ipse tibi moderare tuis vt parcere possis THou oughtest not to correcte and chastyse thy seruauÌ„tes whan thou arte wrothe and fylled of yre 〈◊〉 be it that they be gylty and culpable but thou oughtest to forbere and attempre thy self vnto the tyme that thyn yre be passyd by cause that yf thou reprendred and chastysed them whan thou arte wrothe thou myghtest chastyse them wythoute mesure and dysordynatlye Therfore Seneques Wolde neuer chastyse hys seruauntes whan he was wrothe but helde the hande vpryghte vpon them wythouten smytyng vnto tyme that his yre and wrathe were gone and passed and sayd yf I chastysed them whan I am Wrothe I shold slee them but whan I haue attemperyd myn yre I chastyse them by mesure The wyse man sayth that he is a fole which sone Iugeth after hys yre and that he whiche can refrayne amodere hys yre is ryght sage and wyse Que superare potes nondum vince ferendo Maxima etenim morum est semper paciencia virtus THou oughtest to forbere
¶ Here begynneth the prologue or prohemye of the book callid Caton whiche booke hath ben translated in to Englysshe by Mayster Benet Burgh late Archedeken of Colchestre and hye chanon of saint stephens at westmestre which ful craftly hath made it in balade ryal for the erudicion of my lord Bousher Sone heyr at that tyme to my lord the erle of Estsex And by cause of late cam to my hand a book of the said Caton in Frensshe whiche reherceth many a fayr lernynge and notable ensamples I haue translated it oute of frensshe in to Englysshe as al along here after shalle appiere whiche I presente vnto the Cyte of london UNto the noble auncyent and renoÌ„med Cyte the Cyte of london in Englond I William Caxton Cytezeyn coniurye of the same of the fraternyte felauship of the mercerye owe of ryght my seruyse good wyll and of very dutie am bounden naturelly to assiste ayde counceille as ferforth as I can to my power as to my moder of whom I haue receyued my noureture lyuynge And shal praye for the good prosperite polecye of the same duryng my lyf For as me semeth it is of grete nede by cause I haue knowen it in my yong age moche more welthy prosperous rycher than it is at this day And the cause is that ther is almost none that entendeth to the comyn we le but only euery man for his singuler prouffyte O whan I remembre the noble Romayns that for the comyn wele of the Cyte of Rome they spente not only theyr moeuable goodes but they put theyr bodyes lyues in Ieopardy to the deth as by many a noble ensample we may see in thactes of Romayns as of the two noble scipions Affrican Asyan Actilius many other And amonge al other the noble Catho auctor and maker of this book whiche he hath lefte for to remayne euer to all the peple for to lerne in hit and to knowe how euery man ought to rewle and gouerne hym in this lyf as wel for the lyf temporall as for the lyf spyrytuel And as in my Iugement it is the beste book for to be taught to yonge children in scole also to peple of euery age it is ful conuenient yf it be wel vnderstanden And by cause I see that the children that ben borne within the sayd cyte encreace and prouffyte not lyke theyr faders and olders but for the moost parte after that they ben comen to theyr parfight yeres of discrecion and rypenes of age how wel that they re faders haue lefte to them grete quantite of goodes yet scarcely amonge ten two thryue I haue sene and 〈◊〉 â—â—other londes in dyuerse cytees that of one name and lygnâ—â—â— successyuely haue endured prosperously many heyres 〈◊〉 v or vj honderd yere and somme a thousand And in this noble cyte of london it can vnnethe contynue vnto the thyrd heyr or scarcely to the second O blessyd lord whanne I remembre this I am al abasshyd I can not Iuge the cause but fayrer ne wyser ne bet bespoken children in they re yongthe ben nowher than ther ben in london but at their ful rypyng ther is no carnel ne good corn founden but chaff for the moost parte I woâ—â—e wel there be many noble and wyse and proue wel ben better and rycher than euer were theyr faders And to th ende that many myght come to honoure and worshyppe I entende to translate this sayd book of cathon in whiche I doubte not and yf they wylle rede it and vnderstande they shal moche the better conne rewle them self ther by For among all other bookes this is a synguler book and may well be callyd the Regyment or gouernaunce of the body and sowle There was a noble clerke named pogius of Florence And was secretary to pope Eugenye also to pope Nycholas whiche had in the cyte of Florence a noble well stuffed lybrarye whiche alle noble straungyers comynge to Florence desyred to see And therin they fonde many noble and rare bookes And whanne they had axyd of hym whiche was the best boke of them alle and that he reputed for best He sayd that he helde Cathon glosed for the best book of his lyberarye Thenne syth that he that was so noble a Clerke helde this book for the best doubtles hit must folowe that this is a noble booke and a vertuous and suche one that a man may eschewe alle vyces and ensiewe vertue Thenne to th ende that this sayd book may prouffyte vnto the herars of it I byseche Almyghty god that I may acheue and accomplysshe it vnto his laude and glorye And to therudicion and lernynge of them that ben ygnorauÌ„t that they maye there by prouffyte and be the better And I requyre and byseche alle suche that fynde faute or errour that of theyr charyte they correcte and amende hit And I shalle hertely praye for them to Almyghty god that he rewarde them â—â—N this smal lytyl booke is conteyned a short and prouffitable doctryne for all maner of peple the whiche is taken composed vpon the said book of Cathon with some addicions auctoritees of holy doctours prophetes And also many Historyes ensamples autentyke of holy faders auncyent Cronycles trewe approuued Item this lytell booke shalle be deuyded in two partyes pryncipal The fyrst partye pryncipal is the proheme whiche begynneth Cumanimaduerterem And endureth vnto Itaque deo supplica The second partye pryncipal is the trayttye and alle the maner of this present book whiche begynneth Itaque deo supplica anendureth vnto the ende of the sayd lytel booke Item this second partye pryncipal is deuyded in two partyes the fyrst is in prose And the second in verse the fyrst partye whiche is in prose begynneth Itaque deo supplica And endureth vnto Si deus est animus the whiche conteyneth lvi commaundements Item the second partye whiche is in verse is subdyuyded in to foure partyes The fyrst begynneth at Si deus est animus endureth vnto Telluris si forte the whiche conteyneth fourty commaundements The second partye begynneth at Telluus si forte endureth vnto Hoc quicunque velis whiche conteyneth xxxv commaundements The third partye begynneth at hoc quicunque endureth to Securam quicunque whiche conteyneth xxvj commaundements the fourthe partye begynneth at Securam and endureth vnto th ende of the book And conteyneth lvj commaundements And soo this present lytel booke conteyneth in somme two honderd xiij commaundments as wel in prose as in verse But to th ende that thystoryes and examples that ben conteyned in this lytel book may be lyghly founden And also for to knowe vpon what commaundementes they ben adiousted and alledged they shalle be sette and entytled by maner of Rubrysshe in the commaundement vpon whiche eche shalle be conteyned and alledged And they shalle be signed as that folowed of the nombre of leues where
lost his sone his money folio lxvii How a man ought to suffre foure thynges for his trewe frende folio lxviii How god punyssheth som in this world Folio lxix Of the vysyon and debate ageynste the fere of dethe and surete of the dethe folio lxx Historye of a wyse man that loued thre frendes Fo lxxi Of fyue causes wherfore ought to be had displaysyre of the dethe of euylle peple folio lxxii Of fyue causes wherfore ought to be had Ioye of the dethe of good peple folio lxxii Thus endeth the table and the Rubrishes of this present boke whiche is called caton in Englysshe ryght singuler and prouffytable And ouer and aboue these that be comprysed in this sayd table is many a notable commaundement lernynge and counceylle moche prouffitable whiche is not sette in the sayd regystre or rubrysshe CVm animaduerterem quam plurimos homines errare in via moruÌ„ SuccurrenduÌ„ consulendum opinioni eorum fore existimaui-Maxime vt gloriose viuerent honorem contingerent nuÌ„c te fili carissime docebo quo pacto mores tui animi componas Igitur mea precepta ita legito vt intelligas legere enim et non intelligere negligere est WHan I remembre consydere in my corage that moche peple erre greuously in the waye of maners and of good doctrynes bycause they vse no manere of Iustyce ne of reson by whiche they be the more disordynate obstynate in their Iniquyte euyl for the which cause I haue delybered concluded oftymes how I myght remedye correcte socoure gyue good couÌ„ceyl to their false disordynate opynyon Iniustice bycause that many holde sowe many errours dyuerce coÌ„trarye to good Iustice equyte reason therfore I haue delibered in myn herte to helpe correcte the errours false opynyons for eueriche by right lawe writen ought to correcte his propre errour also therrour of his neyghboure of his cristen broder to th ende that euery man myght lyue gloriously that is to say vertuously that he may to thonour preysyng of god and of the world by cause that they that lyue vertuously vse reson Iustice equyte haue praysyng of god and of alle the world And thys is that the phylopher sayth in the book of the etiques whyche sayth for to come to worshyp and praysyng is none other thyng but to haue wytnesse in hym self of somme good and vertue how be hyt that somme good is spyrituel as vertu or science And temporel as ben rychesses and puyssaunces And therfore my right dere and welbelouyd sone I shal teche shewe to the clerely in the doctrynes commauÌ„dementis that thou shalt here herafter That is to wete the fourme and the manere how thou mayst rule the maners of thy corage That is to knowe how thou mayst rule and gouerne thy body and thy sowle in this world as wel in good werkes spirituel as in good werkys temporel and therfore rede and rede efte ageyn ofte tymes my coÌ„maundementes in suche wise that thou vnderstonde them reteyne them in thy mynde For to rede not vnderstonde is a thynge dyspyteuse and vnproffytable and of no prouffyte in whiche there abydeth no trouthe prouffytable ne no perfeccion of entendement for it is sayd in a comyn prouerbe that he that redeth no thynge vnderstondeth doth as moche as he that hunteth and no thynge taketh And therfore it suffyseth not to rede my commaundementes without they be vnderstonden and to what purpos I haue sayd them For thou oughtest to rede rede them efte ageyn more than an hondred tymes or vnto the tyme that thou vnderstonde them and reteyne them wel and perfytely And thenne thou shalt â—â—conne rule thy body thy sowle in this world therfore may this book wel ought to be entytled the râ—â—ile gouernement of the body and of the sowle Itaque deo supplica THe fyrst commaundement is that thou oughtest to praye and adoure god thy creatour onely and none other For yf so were that honoure and reuerence that is due to god were gyuen to ony other creature than to god that shold be ydolatrye as thou shalt here hereafter And thou oughtest to knowe that there be fyue maners for to bere and doo honoure and reuerence to god hys creatour That is to wete to werke adoure swere sacrefyse preyse by cause that god is the vnyuersel commaundour of alle our production begynnyng and gouernemente Thou oughtest to knowe that Idolatrye is none other thynge but tenbaunce and gyue the reuerence that ought to be gyuen to god to ony other creature Therfore I wyl shewe how ydolatrye was fyrst founde and there ben fyue causes The fyrst was for to eschewe the malencolye of the dethe of somme persones herof recounteth the wyse man of a man that loste his sone whome he loued moche hertelye But for teschewe the malencolye of the dethe of his sone and for to haue perpetuel remembraunce of hym dyd do make an ymage vnto the resemblaunce of the fygure of hys sone the whiche ymage he commaunded to be worshypped by hys subgettes and seruauntes vpon payne of Inobedyence Of this fyrst cause of ydolatrye recounteth saynt Gregore in his xj chappytre of saynt luke How the kynge of nynyue whan he was dede in batayle his sone whiche was kynge after hym dyd do make an ymage to the resemblaunce of hys fader the whiche ymage he adoured deuoutely commaunded expressely to be worshypped and adoured of al the subgettes of hys royame And to th ende that his subgettee shold haue the more gretter deuocion to the sayd ymage he dyd doo make an edycte or a decree that al they that had commysed offence ageynst the ryal mageste that they shold adoure the sayd ymage and al that so dyd shold be pardoned The second cause wherfore ydolatrye was founden was for the grete pryde and surquerdrye of somme prynces whiche somtyme made them to be adoured and worshypped as god As we haue an ensaumple of the kynge Nabugodonosor For to the ende that he shold be adoured as god He commaunded to olofernes whiche was prynce of his londe and of his chyualrye that he shold destroye all the goddes of his royame to th ende that he shold be reputed and honoured as god in al his contre The thyrd cause was fouÌ„den by adulacion or flaterye For to Impetre somme graces ageynst somme lordes as done they that ben poure whyche adoure the ryche prynces grete lordes as they were goddes For to haue theyr grace and benyuolence herof recouÌ„teth saynt austyn in the tenthe boke of the cyte of god that sayth that many thynges ben taken aweye fro thonoure and adouryng deuyne the which ben atrybued gyuen to kynges prynces temporel in geuyng to them gretter honoure reuerence thaÌ„ they do to god this spice of ydolatrye regneth yet at this day with kynges prynces of this
supposed she toke the keyes and wente doun to the clerke as she was accustomed And thenne whan hyr husbond felte that she was gone he rose vp and wente and shette the dore of his chambre and wente ageyn to his bedde For he must nedes slepe thre or foure houres Sone after the woman came vpward ageyn supposed for to haue entred within the chambre as she was acustomed to doo And she was moche abasshed whan she fonde the dore of hyt shette but she knocked at the dore so longe that she dyd awake hir husbond to whome she sayd thus Helas ye haue hasted you moche for to shette the dore after me whan I yssued out for to haue gone to doo my naturelle nede Thenne answerd to hyr her husbond and sayd Dame harlote ye come from your rybauldrye as ye be acustomed none ne may kepe you therfro goo ageyn and retorne thyder from whens ye came for ye shal neuer lye wyth me Thenne was the woman moche abasshed and began to wepe and to excuse hyr self sayeng that hit was not trouthe And thenne yet ageyn she requyred hym moche swetely that he wold opene the dore But for prayer ne requeste that she made to hym he wold not opene hit And whan she sawe that by no wyse he wold not opene the dore she began thus to crye wyth an hygh voys Yf ye opene not the dore I shal caste my self wythin the same pytte whiche is hereby For rather I wyl be drowned thenne for to be dyshonoured and shamed alle the tyme of my lyf I care not therfore sayd hyr husbond I wold that thou were drowned al redy And she thenne toke a grete stone whiche was by the pytte and castyng hit in the pytte She sayd in this manere God be with you my frende I wyl goo drowne my self ye shal neuer see me on lyue And whan the husbond herde the noyse resownyng of the stone within the water He rose vp ful hastely and al naked wente out of his chambre toward the pytte for he supposed that it had be his wyf and fayne wold haue rescued hir but she was not so moche a fole for she was hydde behynde the dore the whiche Incontynent after that hyr husbond was yssued out of the chambre she hastely entred in to his chambre shette her self within and hyr husbond wythout whiche was alle naked and after she opened a wyndowe and began to crye calle hir neyghbours sayeng that her husbond wold kylle hyr And thâ—â—nne there came the neyghbours bothe men and wymmen and also somme of hir parentes and shortely to say after alle allegacions and compleyntes made of bothe partes there was none that myght beleue that hit had be soo as her husbond sayd seyng that he kepte hir of so nyghe of so longe tyme shette and that hym self bare the keyes of the sayd toure Wherfore in dede the husbond was constreyned to aske and requyre pardon and mercy of hys wyf and thus the pees was made By thys ensaumple hyt apperyth clerely that grete trouthe is not founden in somme wymmen Erudi libros THou oughtest to leche to thy chyldren good doctryne and good condycions For the phylosopher sayth in the viij book of ethyques that the fader is cause of al that the chyldren done Wherfore they ought to be â—â—lso cause of theyr condycions of doctryne For herto ben bounden of right not onely the carnal faders but also the spyrituel Boece recounteth in his book of dysciplyne of the scolers of the sone of lucressys whiche had to name Zeno the whyche his fader dyd norysshe in his yongthe wythout doctryne and wythout techyng the whiche Zeno expendyd bothe hys goodes and the goodes of his fader and played hit at the dyse and at tables and after that he became a theef in soo moche that his fader kepte and bought hym ageyn fro the galowes and fro dyshonest dethe At the laste he was taken and his fader had nomore good for to bye hym and haue his lyf ageyne saufe and in dede he was ledde vnto the galowes for to be hanged the whiche Zeno or he was hanged he demaunded of his fader a yefte that is to wete that he wold kysse hym or that he shold receyue dethe Thenne as his fader wold haue kyssed hym he bote his nose of wyth his tethe sayeng in this manere Fader yf ye had wel taughte and enâ—â—â—tryned me in my yongthe in good condycions I shold not haue ben brought hyther for to be hanged and to receyue a shameful dethe And therfore to th ende that ye knowe that ye haue done euyl for to gyue ensaumple to the other I haue byten of your nose Therfore sayth seneque that men must chastyse teche the chyldren in theyr yongthe as thou hast ensaumple of al dombe bestes and of the trees and of herbys the whiche men bowe and plye and vse them in theyr yongthe in suche maner plighte as they wyl haue them whan they be older Familiam cura TThou oughtest to haue the cure and the gouernement of thy famylle or seruauntes For thou arte called fader of thy seruaunte bycause that amonge alle thy seruauntes thou arte lyke a fader and gouernour of thys thou shalt rendre and yelde a counte before god Item thou oughtest to knowe that after right canon the fader of famylle and euery man that hath ony gouernemente or rewle vpon his householde is bounden to hit in thre maners Fyrst he ought to haue and to ordeyne to euerrychone of hys seruauntes that that to hym nedeth Secondly he ought to knowe bothe the vyces and the vertues of eche of his seruauntes the vyces for to chastyse and for to admoneste them for to doo wel and the vertues for to rewarde them of the good whiche they doo and haue done before Thyrdly euery fader of famylle ought to shewe good ensaumple to his seruauntes to th ende that they be not corrumped by euyl ensaumple In Iudicio adesto THou oughtest to be and to appiere in Iugement that is to wete that he whiche is called in to Iugemente ought sone to come and to appyere therto to th ende that he be not holden for a rebelle and Inobedyent and put in to contumacye Be thou sette in Iugement that is to say that thou oughtest to be ferme stedfast in Iugement specially whan thou hast good ryght and good quarelle Foro te para THou oughtest to dyspose to make thy self redy for to answere before thy competent Iuge to obeye hym That is to saye that thou oughtest to obeye the Iuge vnder whome thou arte subgette that is to wete to the Iurisdiccion and Iugemente of thy londe or prouynce For to doo thys right canon admonesteth and Inciteth vs also right lawe deuyne cyuyl and moralle Ad pretorium stato THou oughtest to be in Iugement for to vnderstonde the sentence of thy Iuge competent or ordynarye
that is to say that euery persone whiche is cyted lawfully or rightfully before his Iuge ordynarye ought not departe vnto the tyme that the cause be declaryd good or euyl to th ende that he be not put in to contumacye and condempned to paye thexpences of the partye aduerse Equum Iudica THou oughtest to Iuge and to make Iuste Iugemente and euery Iuge ought to discute and examyne the caas of bothe partyes in suche manere that he may do equyte and Iustyce and rendre and yelde to eyther of bothe partyes his ryght Also thou oughtest to knowe that euery Iuge ought to haue foure maners that is to wete four condycyons The fyrst is that he ought to be vertuous constant and stedfast and ought not to meue hym lyghtly by no fauour loue ne hate nor by requeste of somme other The second condycion is that he ought to haue sapyence and connyng to th ende that he may gyue and adiuge to euery one his ryght Iustely The thyrd is that he ought to haue thexperience and Industry and to knowe what thynge right is The fourthe condycion whiche a Iuge oughte to â—â—ue is that he ought to be of good fame renoÌ„me of conuersacion Minime Iudica THou oughtest to Iuge litil not ofte whan thou Iugest Iuge thou by grete and good delyberacyon and by sure counceyl For doynge otherwyse thou sholdest not be rightful Iuge but sholdest doo vniustyce as doon somme Iuges whiche Iugen by gesse and at alle aduenture without makyng dewe proof of ony Informacion or enqueste vpon the caas of whiche they must gyue a Iugement And this doctryne is of general vnderstondyng oughte to be vnderstonden of alle Iuges to th ende that none Iugen folyly the caas of ony other Pugna pro patria THou oughtest to fyghte for to kepe and defende thy londe and contree That is to say that al thus as we be holden of right for to defende and kepe our parenteâ—â— bycause that they haue gyuen to vs our beyng and that they be our begynnyng Lyke wyse we ought to kepe and defende our londe the whiche is cause and begynnyng of our proteccion of al our goodes Tulle sayth that emonge al other charite the charite of our contre ought to be loued preferred before al other charitees for by the comyn weâ—â—e of a londe is saued al synguler prouffytes and vtylytees bycause that of our contree we take and haue alle that is nedeful to vs that is to wete our elementes vestementis or clothynges habytacions oâ—â— diâ—â—ellynges delectacions or plesaunce Iusiurandum serua THou oughtest to kepe thyn othe and to kepe it stedfastlye to th ende that thou forswere not thy self and or euer thou make ony othe or ony promesse thou oughtest to consydere yf thou shalt mowe holde and kepe thyn othe and thy promesse Euery man ought not for to be sworne in al his promysses but in alle his promysses he ought to kepe feyth Item for to holde and kepe feythe the men ben broughte vnto feythe Item many men habyten and dwellyn by feyth in the cytâ—â—es Item for to kepe and holde feythe the kynges prynces haue domynacions lordshippes Item for to kepe feyth theyr forteresses castels townes and cytees ben sure and sauely kepte Therfore eueryone oughte to kepe wel his feythe Saynt Austyn and Tulle sayen that a man ought not onely to kepe hys feyth vnto his frendes but also to his enemyes Minorem te non contempseris tHou oughtest not to dyspreyse hym whiche is lesse than thou arte That is to saye yf somme man come of lower degree than thy self procedeth the in to soÌ„me dygnyte or worshyp connyng or offyce Neuerthelesse thou oughtest not to dyspreyse hym The prophete sayth that lyke as in a body is many lymmes Neuerthelesse all the lymmes or membris beâ—â— not in one acte onely we be many bodyes to gyder onely in cryste And neuerthelesse euery membre seruyth to hys body Magistrum metue tHou oughtest to doubte and to obeye to thy mayster and to bere hym reuerence and honoure That is to saye that not onely they that been in dygnyte or offyce we owen to doubte and obeye but also somme whyche been partyculer in theyr offyce as ben the maysters of scoles Foâ—â— the scolers oughte to doubte them and to bere vnto them honoure and reuerence We rede in the cronycles auncyent that many Emperours and kynges How be hyt that they were in grete honoure and dygnyte Neuerthelesse they haue borne reuerence and honoure to theyr maisters that taughte them in theyr yongthe As it is redde of troianus themperour whyche gretely honoured his mayster named Plustrate Item of alyxaunder whiche moche honoured his moyster Socrates For he beyng wythin hys charyot of worshyp descendyd doun to the erthe and to socrates made honour and reuerence ryght excellenâ—â—e and publykely Litteras disce THou sholdest lerne the letters and the scyences For by letters and by science is the man made semblable or lyke to god As saith saynt ambrose wherfore hit appereth that we owe to lerne the letters and the sciences Item thou oughtest to knowe that the scoler which wyl lerne ought to haue thre pryncipalle condycions The fyrst is that he ought not to dyspreysâ—â— no scripture ne no science The second is that he ought not to haue shame ne veâ—â—goyn to lerne of alle manere of men that shal mowe teche hym The thyrd is that whan he shal haue lerned wel and that he shal be a grete clerke that he dyspreyse none other For somme been whiche wyl lerne and knowe to th ende onely that they may be reputed and holden sage and wyse and for grete lordes The other wyl lerne to th ende that they may selle their scyence and kunnyng for to gete syluer and honoure As done these grete aduocates Libros lege tHou oughtest to rede oftyme the bookes and to put in to thy memorye and affeccion that that they sayen But none ought to rede foule sciences and of noâ—â—e effecte and ful of errour as ben foles questyons scyences seculers ne also the fictions of poetrye Que legeris memento tHou oughtest to rede and to receyue and to put in thy memorye that that thou shalt rede and to take to hit dylectacoÌ„n plesure and that thou forgete hit not lightly as done many one that rede without takyng of hyt ony plesure For that that entryth in to one of theyr eerys yssueth out ageyn by theyr other eere Nil temere crederis tHou oughtest not to beleue no thynge folysshly ne lightly that whyche men reherceth to the Seneque sayth that fyrst men must examyne hys counceyll or men beleue For he whyche that is of lyghte beleue is lyghte of thoughte and of wytte Item they whyche beleuen ageynste the artycles of the feythe and generally ageynst our moder holy chyrche vnyuersall beleuen folisshly and synnen dedely Nil mentire tHou oughtest not to make no
lesynges For a man lyer is worâ—â— thenne a theef For the theef sleyth but his body onely but the lyer sleeth bothe hys body and his sowle For lesyng is a synne dyabolyque And knowe thou that the fyrst man that euer made the first lesyng was Caym bycause that he lyed whan oure Lord god demaunded of hym where he had done his broder abel And he answerd that he ne wyste ne knewe not where he was And that same tyme our lord gaue to hym the maledyccion or cursyng Bonis benefacito tHou oughtest to doo wel to the good that is to saye that men oughte sonner to doo wel to the good folke thenne to the euyll Seneque sayth that hyt is better to doo somme good to somme poure man thenne to an euyll ryche man bycause that the ryche man beleueth not that the we le honoure that one beryth to them that is for the loue of theyr money or ellys for to haue Impetre of them soÌ„me good after theyr deth as longe as they lyue Tute consule tHou oughtest to gyue good counceyll to theym that demaundeth hit of the That is to wete that thou oughtest to gyue good counceyll to them that demaundeth hit of the by good and sadde delyberacyon For euery man sage and prudente oughte to haue memorye of the thynges passed and pourueaunce and aduysemement vpon the thynges whyche been yet for to come And thou oughtest to thynke ofte how Iustely trewely and lycylly thou shalt mowe come to thyn Intencion and vpon hit take and demaunde counceyl for none may fynde ne ymagyne of hym self that whiche is to hym nedeful And therfore euerichone oughte to take aduyse to hys sayte or dede yf he be suffysaunte of hym self for to doo and perfourme that whyche he had enterprysed wythout â—â—ny counceyll or helpe of other Maledictus ne esto tHou oughtest not to blame ne dyspreyse other by dede by spekyng ne by thoughte in what manere that hit be bycause that it is a thynge dyfferent and contrarye to frendshyp and to veray loue whyche we oughte to haue and to bere eche one to other For there nys so euyl a thynge ne that letteth more the man thenne the euyl tonge Therfore none ought not to dyspreyse ne blame other vpon peyne of mortal or dedely synne Extimacionem retine tHou oughtest to haue in thy self and to reteyne extymacion and aduysemente in alle thy werkys to the ende that euery man may suppose and saye good of the wythout ony euyl to be thoughte vpon the Saynt Thomas sayth that euery prudent man ought to haue extymacion and auysemente in alle his faytes and dedes wherwyth he entremeteth hym and to bye and selle wythout fraude or decepcyon Consultus esto tHou oughtest for to be counceylled and aduysed of thyn owne dede and also vpon the fayte of other That is to saye that thou be suche that thou mayst gyue counceyl to thyn owne self and to the other where and whan nede shal be Saynt Ambrose sayth that euery man that wyl counceyl other oughte to haue thre thynges in hym self That is to wete sapyence Iustyce preysyng and trewe experyence vpon that thynge on the whiche he wyll gyue counceyll Vtere virtute tHou oughtest to vse vertues and be vertuous in thy self and to haue strengthe for to resiste ageynst alle aduersytees Saynt Iohan sayth in the pocalyps who shal vaynquysshe the world he that shal ete in paradyse of the fruyte of lyfe Therfore thou ought to be feythful and vertuous vnto the tyme of dethe and thou shalte haue the crowne of lyf eternal or wythout ende Troco lude tThou oughtest to playe wyth the toppe For the playe of the toppe is good and vtyle and wythout fylthe and wrathe For by the same playe one may doo his excersyse and amodere or restreyne in hym self all Illycite or euyl cogytacions or thoughtes Aleas fuge tHou oughtest to flee and to eschewe alle manere of playeng wyth the tables and dyse For by suche playes Illicitees and dyshonestees cometh homycydes Rancoure and brawlyng Item also comynly by suche gamynges one maketh of hys frende hys enemye Item thou must knowe that there been foure thynges wherfore men oughte to eschewe alle the playeng wyth tables and dyse and all other Illycyte and euyl playes The fyrst is for the grete multitude of synnes whyche ensueth and cometh therof The second is for the grete trybulacion and malencolye that the parentes and frendes of hem that playe haue take therfore The thyrd is for the grete folye that cometh therof The fourth is for the doubte of deuyne vergoyne and shame by playeng wyth dyse and wyth tables and by other Illycyte gamyng comen syxtene synnes The fyrst is auaryce and couetyse for to wynne the whyche synne is foundemente and roote of alle synnes and of alle euyll The second synne is for to be wyllyng for to dyspoyle and rauysshe hys neyghbours goodes the whyche synne cometh fro the synne of rapyne or thefte Item yf the player playe wythin his how 's his parentes and frendes ben therof wroth and trowbled And yf he be maryed and haue chyldren he is wrothe wyth hym self and with hys wyf and chyldren wherfore his children ben ofte tyme dysheryted by suche players and ofte ben cause and occasyon to put theyr wyues and doughters to grete dyshonoure and shame The thyrd synne is vnmyserycorde and crudelyte For he whyche playeth wold fayne take from his felowe bothe breche and sherte the whiche thynge the theuys whyche dyspoyle and robbe the pylgrymes doon not The fourth synne is vsure for hit suffyseth hem not for to take xj for twelue for one yere or for a moneth or for one day For they wyl haue al at ones The fyfthe synne is blasphemye of god and of his sayntes The vj synne is lesynges and many other ydelful and veyne talkyng The vij synne is corrumpyng of his parentes and of them that beholden the playe bycause that oftentymes they Inclyne or bowen them to suche playes by acusâ—â—umaunce The viij synne is thefte For oftentymes the players for pouerte whan they haue loste alle that they had they sette them to robbe and to stele wherfore they be hanged or otherwyse executed by Iustyse The ix synne is falsehede that they doo in makyng and ocupyeng false dyse The x is homycyde For oftentymes by suche playes men fall in to angry wordes and fro wordes in to smytyng and fro smytyng vnto kyllyng of eche other therfore oftyme ensueth therof homycyde The xj synne is falsehede and decepcion For he that more better can playe more better he can dysceyue The xij synne is ydolatrye For they maken of the dyse theyr god bycause that at the commaundemente of the dyse they take and gyue theyr syluer the which thyng is not of the commaundementes of god The xiij synne is brekyng of holydayes For vpon the grettest festes of all the yere they playe and more vpon holydayes than vpon ony
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
he oughte not to haue passed thorugh hit but ought to haue passed by the ryght waye or ellis by the myddel waye And thus hit apperith that the deuyne prescyence of god bereth ne wytholdeth none of the thynges that are for to come and of whyche men haue lyberalle and free wylle for to doo theym or not Item there been somme prophetes whiche sayen that the man whyche is borne in a good planette or sygne shal be wel fortuned and yf he be borne in an euyl planette he shal be euyl fortuned Thys errour repreueth saynt gregory in his omâ—â—ye and sayth that many ben borne in thys worlde in one lyke sygne and planette and in one lyke poynte of the whyche somme ben kynges or dukes and the other are puttyers and ryght wycked and euyl To thys answeren the sayd prophetes and sayen that the poynte is passed in a twynklyng of an eye Saynt gregory sayth and answereth that how be it that hit be soo that the poynte is passed in a twynklyng of an eye Neuerthelesse it is vnpossyble to be borne in the same poynte and wythin so shorte a space of tyme For men seen by experyence that whanne a chylde is to be borne many poyntes may passe or he be borne Therfore sayth saynt gregory that thys may not be trewe For yf the constellacyon were nedeful cause to haue weâ—â— or euyl or to be dampned or saued the man myghte escuse hym self of his synne before god sayeng Syr creatour or maker of al thynges ye haue gyuen to the same planette on the whiche I was borne suche a propretee that she hath constreyned me for to do suche a synne to the whiche I may not resyste And as sayth saynt austyn synne is wylleful For that whiche is doon ageynste his wylle and by force is not synne Wherfore me semeth that I oughte for to be escused of the synne whyche I haue doon ageynste myn owne wylle and by the Influence of the sygne and planette on whiche I am borne the whyche constreyneth me for to do alle that I doo Thys oppynyon and errour is the werste of alle the other beforesayd For yf hit were so that al thynges were ordeyned of god that hit myght none otherwyse be hit shold folowe therof many Inconuenyentes Fyrst by cause that synne sholÌ„d not be synne for hys synne by the ordenaunce of god were thenne nedeful and necessarye thynge and thus god shold haue no cause for to punysshe the synnars Item also wele were not wele Item god shold haue no Iustyce for hit shold be quenchyd and sette as nought by cause that there shold be neyther paradyse nor helle Item men shold not retche of no temporalle thynge ne shold haue no nede to laboure and cultyue the erthe Ne for to holde no fayres ne to make ony marchaundyses Ne also shold not nede to take no medecynes sythe that al were ordeyned and predestyned whan men shold deye Thus men myght saye that he whiche shold be dampned be deuyne predestynacyon myght not be saued in doyng after hys lyberalle arbytre and free wylle For alle shold be of nede and necessarye Linque metum leti naÌ„ stultum est tempore in omni Dum mortem metuis amittis gaudia vite THou oughtest to byleue and not to doubte alle onelye the bodely deth by cause that in al tymes is folye to doubte the dethe for whan thou doubtest the deth thou lesest the ioye of thy lyf neuerthelesse thou oughtest to doubte and often to thynke of the spyrytual dethe for foure reasons The fyrst is by cause that he whyche ofte thynketh on hit absteyneth hym of doyng euyl The second is by cause that men ben the more humble of herte The thyrd is to the ende that we thynke for to do wel The fourth is that thou desyrest the lyf mortal for to haue the lyf spyritual whiche is withoute ende An holy man requyred and prayed somtyme to our lord that he wold shewe to hym what thynge the dethe was the whyche herde a voys wythin a wood that was nye to his hermytage whyche voys called hym wherof he was moche abasshed Thenne he yede out of his hermytage and saw a wonder meruayllous beest whyche had the body of an asse legges and thyes of an herte feet of an hors and face of a lyon and had dyuers hornes and teeth of dyuers maners but alwayes it had a voys humayn to speke morally The condycyons beforesayd are the effectes and condycyons of the dethe by the body of the asse is vnderstonden that the dethe bereth al thynges as the asse doeth For she bereth the sowle to god yf she hath doon wel and yf she hath doon euyl she bereth hyr to the deuyl Item she bereth the body for to be eten of wormes and the rychesses vnto the parentes and frendes by the legges thyes of the herte thou oughtest to vnderstonde the lygâ—â—hnesse of the dethe for she lepeth oueralle swyftelye and lyghtlye for now she sleeth a man in bombardye And sone she sleeth another in fraunce for she lepeth and gooth lyghtelye thorugh alle londes and contrees of the world By the hors feet oughte thou to vnderstonde the remorse of conscyence For as the hors is a beest fyghtyng batayllous thus the dethe maketh the sowle to fyghte ageynste god by the remorse of conscyence yeldyng to god reason of alle that she dyd whan she was in hyr body by that she hath an heed of a lyon is to be vnderstonden that she doubteth none for lyke as the lyon doubteth neyther yonge nor olde ne sage noble nor ryche ne stronge nor prelate ne laye man Thus the dethe ne doubteth noo creature lyuyng by the dyuers maners of teeth that she hath thou oughtest to vnderstonde the dyuersyte of deyeng For the dethe sleeth by dyuers maners By the dyuers hornes thou oughtest to vnderstonde that â—â—she hurteth and smyteth alle wythoute sparyng of none as popes cardynalles emperours kynges dukes prynces and erles and generally alle them that ben borne of moder by that that she hath voyce of man thou oughtest to vnderstonde the decepcyon and falshede of the dethe For somtyme she maketh somme to deye in dede and somtyme she fayneth hir self to come and cometh not but sone after she cometh sodaynlye smytyng wherfore eueryone oughte alweyes to lyue wel to the ende that he may deye wel and wythoute doubte and spyrytuelly for men oughte to doubte the lyf spyrytuelle and not the lyf temporelle Iratus de le incetar contendere noli Impedit ira animum ne possis cernere verum THou oughtest not to take debate nor stryffe ageynste ony persone lyuyng of a thynge vncerteyne specially whan thou arte wrothe for yre empessheth the wytte and courage of the man in suche manere that he may ne can not Iuge nor see yf the thynge be trewe or not Therfore men oughte to enfourme fyrst hym self by good and rype delyberacyon or he moeuyth noyse or stryffe
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
that he hath made created vs whan we were not Item he hath boughte vs ageyn whan we were loste And hath gyuen to vs wytte and vnderstondyng for to dyscerne the good from the euyl Secondly to the mayster that lernyd and taughte the scyence and doctryne For for alle the tresour in the world meâ—â— shold not mowe bye neyther wysdom ne scyence Thyrdly to thy fader to thy moder whiche haue gyuen vnto the thy beyng al thyn hole membris natural who were he that shold mowe bye one eye or one hande who shold be he that shold mowe bye scyence ne who shold be he that shold mow saue that but onely god thy creatour al the tresour of the world shold not do it therfore none shold not mowe rendre or yelde the wele that these thre persones beforesayd haue doon vnto vs Res age que profunt rursus vitare memento Inquibus error inest nec spes est certa laboris tHou oughtest to doo thynges prouffytable and vtyle and to flee them that are vnutyle contrarye wyth oute prouffyte For it is folye for to doo thynge that prouffyteth nought to the ne to other ne of whiche men haue no hope of somme prouffyte in tyme presente ne for to come Item hit ne suffiseth not for to do al onelye the thynges which ben to the prouffytable but also to the other Quod donare potes gratis concede roganti Nam recte fecisse bonis in parte lucrosum est tHou oughtest sone to gyue to hym that demaundeth requyreth of the yf thou hast wherof mayst do hit after thy faculte myght and oughtest for to gyue thynges wel acquyred and goten of thyn owne For of noo thynges euyl goten none may not lycytly gyue our to doo ony almesse yf thou gyuest Iustly of thy goodes thou shalt be partyner to the wynnyng prouffyte shal be rewarded of hit before god thy creatour in the other world also perauenture in this world There ben somme symple folke that wenen that hit is wel doon for to robbe a ryche vsurer for to gyue to the poure peple Certeynlye suche thoughte is wycked and deuylly and they doo not Wel therof For though they gyuen alle that they robben of the ryche yet doon they more synnes than almesse as wytnesseth ryght canon and the holy scrypture Therfore euery man ought for to gyue of his owne and propre good Iustlye and lawfully goten Quod tibi suspectuÌ„ confestim discute quid sid Namque solent primo que sunt neglecta nocere tHou oughtest sone to dyscute enquyre the trouthe of the thynges doubtous suspecious in al the werkes dedes whyche thou wylte doo and begynne for thou oughtest for to knowe of hit the certeynte or thou procedest ony ferther and oughtest for to see loke what therof may folowe For often the thynges of whyche men doubten not of and of whyche they haue no charge ne retchen not for to knowe the trouthe nor to what ende it may come ben somtyme ryght greuable dommages and comen therof many Inconuenyentes to the whiche yf men had purueyed in tyme had not mow growen ne borne no dommage Therfore saith the comyn prouerbe that euyl aduysed hath ofte payne CuÌ„ te detineat veneris dampnosa voluptas Indulgere gule noli que ventris amica est tHou oughtest to be sobre of mete and drynke yf thou wylte flee the synne ot lecherye specyally whan thou arte enclyned and abandonned vnto the sayd synne for the mowthe is byloued of the bely wherfore thou oughtest for to kepe thy mowthe from ouermoche wynes meetes so that hit be not cause of thy synne For whan thou arte enclyned to the said synne thou oughtest to faste to ymagen al the wayes maners wherby thou shalt best mowe chastyse thy flesshe fro euyl desyres lecherous wherof comen many euylles Cum tibi preponas animalia cancta timere Vnum precipne hominem plus esse timendum tHou oughtest to drede the man more than ony other beest lyuyng though thou hast purposed in thy witte for to doubte al the other beestys to th ende that they do not to the no harme yet alwayes thou oughtest to doubte more the man than ony other beest by cause that the man is made and formed to the ymage and semblaunce of god and also by cause that in to the seruyce of man been made created al beestys Item by cause that the man hath wythin hym self more of scyence subtyltee and cautele than ony other beest Saynt austyn sayth that god created fyrst the man racyonel to th ende that he shold vnderstond the souerayn wele that god his creatour had doon to hym and gyuen also that he shold serue and loue hym Wyth al hys herte and thoughte so that he myght come to the pardurable glorye of paradyse Cum tibi preualide fuerint in corpore vires Fac sapias animo si tu poteris vir fortis habÌ„eri tHou oughtest to lerne and acquyre scyence syth god hath gyuen to the wytte and vnderstondyng to doo hit For yf thou hast wysdom and sapyence wythin the thou shalte be reputed and holden for stronge and for worthy and valyaunte Therfore sayth salamon that wysdom and sapyence been more worthe and more prouffytable than the force and valyaunce corporell For the man prudente and wyse is better worthe than the man stronge anth valyaunte of his membres and therfore thou oughtest for to lerne scyence for to tempere and to modere the myght corporalle Auxilium a notis petito si forte laboras Nec quisquam melior medicus quaÌ„ fidus amicus tHou oughtest to demaunde counceyl and helpe of thy frendes whan thou arte falle in to somme fortune or nede to the ende that they comforte and counceyl the in thy myserye fortune for there nys noo better a medecyne than the good feythful frende for as the medecyne is vtyle and prouffytable for to he le al sekenesses thus a good frende is good and vtyle for to helpe and comforte hys frende in his fortune and trybulacyon and there nys no thynge that men oughten to hate soo moche ne to haue in angre and yre than hym that is enemye whan he feyneth and sheweth sygne and token to be frende For they oughten better to loue a veray frende than golde or syluer or other worldly goodes It is founde in the scryptures thre maners of dyuers frendes Fyrst somme ben the worldly frendes by cause that they loue the vanytees and Inyquytees of thys world The second ben the frendes of the deuyl for suche frendes louen but for to do euyl The thyrd ben the frendes of god by cause that they loue god and obseruen kepe his commaundementes Cum sis ipse nocens moritur cur victima pro te Stulticia est in morte alterius sperare salutem tHou oughtest not to make sarefice vnto god of dombe beestys ne to haue hope