hert without eny euill cogitacions whiche god reputeth vile and as ye ought to abstene your self from metis so ought ye to abstene from synne for it satisfieth not to spare metes and do euill dedis ¶ And saide in your yonge age visite our lordis houses and lette al your orisons be in swettenesse humilite without pompes or pride And whan ye be mooste mery in your houses with your folkes haue in remembrance our lordis poure in digent people and departe vnto them your almes ¶ And saide yeue conforte to prisoners to them that be in sorowe and trouble he le the seke clothe the naked yeue mete to the hungery driÌ„ke to the thursâ—…y harberowe pilgrimes make satisfacion to your creditours and paciently suffre the Iniuries that ben don vnto you ¶ And saide disconfort nat them that ben in affliction but helpe them with swete and pleasaunt wordes ¶ And if it be suche as afore haue hurte you benignely for yeue it them satisfying you with the peyne that they suffre ¶ And saide enforce your self to win ne frendis than first preue them ar ye put to moch truste in them â–ª lest it be to youre hurt and that after therof ye repente you ¶ And saide he that god exalted in this worlde ought to take no pride nor vayneglorye in hit nor repute him self gretter than oonÌ„ of his felawes for god hath made riche and poure of oonÌ„ creaconÌ„ through whiche all be egall ¶ And saide beware that in your Ire or Indignacion ther escape out of your month noo foule wordes for it is dishon neste and engendreth hate it is not conuenyent for him that wil haue scyence to seke it by mede or for money but onely by delectaconÌ„ and by cause it is more precious than other thinges ¶ And saide that kyng is good and noble that causith in his Royame goode lawes to be kepte mainteyned and the badde to be layde downe ¶ And saide largesse and liberalite is knowen whan a man is in neces site pourete pacience whan oon hath pouwer to Iuge be auenged ¶ And saide he that worshiped the wyese men loneth Iustce and doth goode dedis and enforceth hym to wynne sciencis and good condicions and therfore he shal finde that that liketh hym in this worlde or in the other ¶ And seith he is vnhappy bothe here and there that hath witte and wol lerne noo science ne doctrine ¶ And saide he that wol not teche that that he vnderstondeth in science good condicions he shal be partenar to the Ignoraunse of frouward folke And he that denyeth to teche science to him that it is couenable vnto he ought to be depriued of his benefice in this world but ther is noone that doth so saue Ignoraunt folkis whiche comonely been enuious froward and il willed ¶ And saide liberalite and largesse is bettir in science than in richesse for the renomme of a wyseman abideth and the richesses abideth not And a man ought not to offende nor hate him that hath trespassed vnto hym but ought to do goode ayenst harme for the wer kes of the wiesemen is preued in iij. thinges that is to seye to make hys ennemye hys frende ¶ And to make the iude connyng And to reforme the euyl disposed vnto goodenesse ¶ And sayd He may be callyd good whan other fare the bettir for hys goodenesse ¶ And said he that loueth the we le of hys neygbour as hys owne ¶ And saide That grete science prouffyteth litill to a couetous man But lutil scyence prouffyteth moche to him that withdraweth his courage from couetise ¶ And said That the lyff may be resembled to the fleyng of an arowe And the deth is like the lyghting therof ¶ And said It is more merytory and bettir to haue pytie vpon the foole than vpon the worldely wyseman ¶ And said He that holdeth hym not satysfied with that that god had sent hym Deserueth not to haue more ¶ And sayde A reporter or a contryuer of talys comonely other he lyeth to hym that he telleth them or he is fals to thoos that he hath seyde yt of ¶ And said derysion and scornyng putteth a way and wastith loue as the fiere doth the bronde ¶ And sayde The enuyous man is frendely to hym that is present in his absence is his ennemye and so sheweth him his freÌ„de by worde and ennemye by dede ¶ And said An enuious man serueth of noght but to dysprayse alle other ¶ And sayde he is right sure that feleth him self withouten gilt is in none surete that wol not knowe his owne gilt And sayde Beware obeye not vnto couetise for whan ye wold it wol not obeye vnto you ¶ And saide He that yeueth good conseille to other folkis begynneth to do prouffit to hym self was axed of the said hermes what it was that moost letted troubleth man he ansuerd Ire enuie after they axed hym wherfore the wiese man stode more atte yates of the riche man than the riche man atte yates of the wiese man And he answered the wiese man knoweth the prouffit of the riche the riche knoweth not the prouffit of the sciencial wiese man ¶ And saide he that hath witte and discrecion and knoweth it not indede resembleth the â—…ree that bereth noo frute ¶ And saide he is wiese that knoweth Ignoraunce and he that knowith it not is igno raunt and he that knoweth not him self howe sholde he knowe or deme another ¶ And saide ther be ij manere of men the don seketh and can not finde the other findeth and can not profite ¶ And saide sapience is like athinge fallen in a watre whiche can not be founde but by them that wol serche and fette it from the bottom ¶ And saide with oute chastite a man can not be very parfightly wiese and withoute witte he may not be parfight in science ¶ And saide discipline is the ornament of witte with the whiche euery man ought to enriche him self ¶ And saide it is not honest to chastise a man afore all folkis rather a part ¶ And said whan a man oftenÌ„ excuseth him self of his knowen gilt it causith his errour the more to be remeÌ„bred ¶ And said the ignoraunt persone is but litil al be it he be old and the wiese is moche al be it he be yong ¶ And the worlde dispraiseth nowe adays thoos that a for it was wont to worship and the erthe wasteth and eteth them that afor it was wont to norysshe and fede ¶ And saide the fole is knowen by his wordis and the wieseman by his werkis And sayd ther be fewe folkis enuioê° of a dede man but ther be many that wol lye vpon them ¶ And said be mery and gladde and It suffyseth to angre thenuyous man And ther was axed of the sayd hermes why he ma ried him not he ansuerd he that can not swymme in the see alone howe shulde he bere
man said It were danÌ„gerous to me if they knowe me ¶ And socrates said It were the better for me If y were knowen by them ¶ And said a wyseman ought to vse hys dayes in one of these two maneres that is â–ª to seye in that that may cause hym to haue â–ª Ioye in thys world and in the other or in that that may cause him to haue goode name in this worlde And sai de this worlde is delectacion of an houre sorowe of many daies the other worlde is grete reste long ioye And said whosomeuer teche the one worde of sapience doth the more goode than if he gafe the of his golde And saide swere not by our lorde for no maner of lucre al be it thy cause be true for som wol thinke thou forswerest thy self And said take hede howe thou yeuest thy yeftes for som siÌ„ple folkes yeue to the vnnedy refuse hit to thoos that haue nede And said If thou wilt wynne a frende speke good of him for goode 〈◊〉 engendreth loue euill speche engendreth hatered And said a kyng ought to put from him al euil disposed â—…sones for the harme that they of his coÌ„panye do is reputed his dede And said he that erreth knoweth hit after 〈◊〉 him therof hath deseruid pardon And said he that â—…dleth to correct euery man causeth the moost part to hate him And said to a man that hadde reproued his linage If I be the worse for my linage as thou sayest thy linage is the worse for the ¶ And said he that seketh the delices of this worlde is like vnto him that seketh to drink zarab we nyng it were water renneth to drinke it till he be wery whan he cometh to hit he findeth no thing than he is more thristy than he was before for zarab is a myst in a medew whiche at somtime by reflection of the soÌ„ne semeth a water is none in dede And said a man hath neuer perfyte reste ioye in thys world â–ª for he can not al waye perseuere in delectacion possesse his winning oft hath trouble angwysshe aswele forlosse of his frendis as otherwyse And said the loue of thys world stoppeth mannes erres from hering sapience blynfildeth the eyen from seing trouth hit causeth also a man to be enuied kepeth him from doyng goode dedis And saide he that loueth vseth trouth hath moo greter seruauntis than a kyng And saide he is not free that byndeth him to another â–ª And said afferme no thing til thou knowe the trouth nor do no thyng â–ª but it be couenable nor begiÌ„ne no thing but yf thou se howe to bringe it to goode conclusion Ther was a riche man saide to him O socrates why art thou so poure To whom he ansuerd If thou knowest what is pouerte thou woltdeste haue more sorwe of thy pouerte than of myn ¶ And sayd It is a grete merueile to se a wyseman angry And sayd the deth is a thing that may not be es chewed ther ought none to drede hit but suche as haue comitted grete imquite and don litil iustice wherfore they shulde drede dampnacion for their demerites after their deth ¶ And said good deth is not to be dispised but to be magnified preysed for it makith traÌ„smutacion from the worlde of vnclennesse and shame to the world of worship from the world not durable to the worlde perpetuel â–ª from the world of folie and vaâ—…rites to the world of sapience reason and trouth ¶ And fro the worlde of traueile and peyne to the worlde of consolacion and reste ¶ And said It is merueile of him that dowteth to dye and doth thinges contrari to his saluacion And said deth is lyffe to him that knoweth to haue ioye after it ¶ And said he that liueth wele shal dye wose And said better it is worshipfull deth than shamefull lyfe And said deth is the rest of couetous people for the lenger they lyue the more multiplie their couetises so deth is they more coueÌ„ able for them than lyf for the deth of euil people is the we le and surete of the good Because they shall do nomore synne nor hurt to the people ¶ And said the lyf Iugeth inderectely amongis the dede ¶ And said one ought not to wepe for him that is slayne with out cause but for him that hath slayne him for he that sleeth vniuste ly dampneth him self ¶ And said he that dredeth eny thing ought to his power to be ware therof Also he that dowteth to haue peines for his synnes after his deth ought so to dele that he may escheue that parell ¶ And said whan thou wolt do eny thing loke for what occasion hit is And if thou seest the ende therof goode haste the conclusion and ellis resiste thy wil ¶ And saide bettir is to a man to liue harde than to borowe of him that reputeth his litil lones yeftes to be grete withoute cause wol think a man to be in his danger ¶ And saide take in no preisyng the lone or yeft of him that hath disworshipped the for the dishonour shame therof is more than the wynning He loued alwey to lerne wherof som rebuked him to whom he said the grettest shame that can come to an olde man is to be ignoraÌ„t he foÌ„ de a yong man that hadde folisshly spent wasted his substaÌ„ce was broght to suche pouerte that he was feyn to ete olyues to whom he saide if the olyues hadde be as goode to the at the begynnyng as they be nowe thou shuldest haue hadde yet largely of thy goodes ¶ And saide ther is noo difference bitwix agrete teller of tydyngis and a lyer ¶ And said the noblest thing that children may lerne is science for therby they eschewe to do euill werkis ¶ And said the gretest wynnyng that a man may haue is to gete a true freÌ„de he herde a man say that one was surer in keping his tunge than in moche speking â–ª for in moche laÌ„gage one may lightli erre To whom he said one ought not to vnder stande that in them that speke wele And said the proffit of silence is lesse than the prouffit of speche the harme of spe che is more than the harme of silence And saide one may knowe a wyseman by harkeÌ„yng holding his tuÌ„ge a maÌ„ may knowe a fole by his moche clateriÌ„ g And said he that wol not holde his peas til he be coÌ„streyned is to blame he that wil holde his peas til he be boden speke is to be preysed And said It is an ignorant thing to dispute in thingez that may not be vnderstande saide the meane is best in all thinges And said moche reÌ„nyng maketh moche werinesse saide if the witte of a man ouer maistrie not his frailte he shal sone be ouercome brought to nought And said he is abeest that
is better than euyl goten richesse â–ª And saide a maÌ„ without scieÌ„ce is like a royame without a kyng And saide a kyng ought to take none to his seruice but suche as he hath preued afore good and true ¶ And said he that taketh al men in like condicion may not make hem al his frendes ¶ And saide committe all thy causes to god with out eny excepcion â–ª And said repute not thy synnes litil nor magnifye thy good dedis for thou shalt haue nede of them yf they were more ¶ And said to his disciples beware of thys worlde thinke it is a thorny busshe that thou must trede vpon ¶ And said like as thoos that be wordely wyse kepe them from angre in the presence of their kyng by as grete reason ought they to be ware howe they aÌ„gre them afore god that is to vnderstanden in euery place for god is ouer all ¶ And said he that is long or he be angry is har der to appease than he that is lightly wroth right as the gre ne wode is hotter than the other whan it is wel kyndelyd Ther were brought afore him certayn people whiche said dy uers Iniures to him he answered if ye haue â—…ny other ma tere to wynne of me then thys do it or ellis holde youâ—… pras Ther was greter reuereÌ„ce made to another man than to him wherfore oon axed him if he had eny enuie therat le answe red if he had more scieÌ„ce than I I wolde haue hadde eÌ„uie at him or ellis not And said sapieÌ„ce goode renoÌ„me is not founde but in goode ê‘sones wherfore they be better than the grete richesse that is founde in fooles euil people said thy saule ought to thinke wel thy body to helpe therto And said that thou oughtest kepe secret in thy corrage dis couer it not to euery man And said oon vnto him þ t sawe him in a pouer clothing thys is not Socrates thus pouerly arraied that yaue the lawes to þ e people of atheÌ„s to whom he answerd þ e true lawis not mad by good arrayemeÌ„t but by vertue reason and science ¶ And said to his disciples Dyspreyse the deth and semblably drede hit ¶ And sayd a wyseman ought to knowe what is his soule PLaton is by interpretacion as moche to seye as ended or fulfilled was of grece by his faders syde he was of the noble esculapius kynnerede by his moders syde of the kiÌ„nered of zalon that ordeigned diuers lawes as it is aboueÌ„ saide he dwelled with socrates the spa ce of v yeres after the deth of the sayd socrates he vnderstode that in Egipte were certayn of pytagoras disciples to whom he went proffyted moche in lernyng with them he retourned then ayen to Athenes there he ordeigned .ij. scoles vsed laudable lyff in doyng goode werkis helping nourisshing the nedy peple And they of Athenes wold haue made him their lorde he refused hit vtterly for as mo che as he knewe them of badde wikked coÌ„dicions knewe wele that he coude not lightly chauÌ„ge their disposicioÌ„s al so he wyste wele if he shuld correcte them like as it appertey ned they wolde serue him as they did socrates The sayde plato lyued lxi yeres a man of good discrecion disposicion right pacient a grete yeuer of his good to pouer men to strangers he had many disciples amoÌ„ge the whi che .ij. of them after his deth that is to witte zenocrates Aristotiles helde the scoles And the said Platon dide teche his sapience by allegorye to th entent that hit shulde not be vnderstande but by wytty men ¶ And he lerned hit of Tymed and of socrates he made .vj. bookis and preched and taught the people that they shulde yeue graces and thankes to god for his goodenesse and mercy and for that he made them all egall in so moche that be a man neuer so mighty his power can no more than yf he were a poure crea ture resiste ayenst deth semblably he hadde thanke god for the witte that he hath yeuen to man ¶ And said ymagyne no thing to be in him but that that is nedfull good and couenable And said be not couetons vpon word ly goodes for god hath ordeygned that we shulde haue suffisaunce in thys worlde And suche suffisaunce is called Sapience The whiche ye ought to haue with the drede of god whiche is the keye of goodenesse wherby ye may entre and atteyne to the goode and true richesse of this world le uyng to do all thing that may cause hattered and euill will for and ye wist howe summe thinges that ye loue preyse ar euill and vyle ye wolde haue them in more hatered than loue And saide directe and amende your self and after labour to correcte other and if ye do not ye shal be daÌ„p ned And I telle you the thing that hath made me moost gladde Is that I haue not sette by golde ne siluer for if I hadde gadred grete tresor I shulde haue hade many heuy thoughtes where I haue nowe Ioye gladdenesse whiche encresse daily in me in lernyng wysdom And for to sete you wete that gold and siluer aren not good to be ouer moche set by ¶ Ther is summe countre that a littill yuory or vnycorne bone Is bought for a grete somme of gold And in other places men take glasses bras and other suche thinges for as moche gold And therfore if it were perfytely good of hit self hit shulde be egally chosen and loued ouer alle like as sapience ys chosen and loued in euery Cuntre ¶ And said Enquere and seke to haue vertues ye shal be saued praise no foule thingis and blame no thing that is laudable trauaile you not for to wynne thinges that shal lightly be lost folowe after your good predecessours arraye you with iustice and clothe you with chastite and so ye shal be happy your werkes lauded And sayde Custoume is a grete thing And said the wikked werkes dampne and distroye the good as the bitrenesse of the aloe tre distroyeth the swettenesse of the hony And said A wyseman ought not to think on his lossis but ought to kepe wele the remenaunt of his good ¶ And said he that doth not for his frendis while he may they wol leue him whan he shal haue moost nede to them ¶ And said that sapience is good for she can not be lost as other catalles and wordely goodes maye And it was axed him wher by awyse man myght be knowen he ansuerd whan he woll not be wroth of the iniures that ben don vnto him reioyseth him not when men preyse hym ¶ And It was axed of him howe men might beste be venged of their ennemyes he ansuerd for to be vertuous and to do good and noble dedes ¶ And said to his disciples Enforce you to gete Sciences by the whiche ye shal
dyrecte your soules And do your part for to kepe the lawe in suche wyse that your maker may be content wyth you ¶ And he sawe a yong man that had solde the lyuelode that was com to him by succession ¶ And he dispended it amysse in grete dyners and other mysrewle To whom he said the erthe eteth other men but thy self eteste the erthe And it was axed of him why it is That tresour and science may not accorde to gyder And he answered and sayd that one thing hool a coÌ„plisshed may not be dâ—…uided And said that he that trustes in his fortune And is not som what besye and diligent to laboure in goode werkis the goo de resorted from him as doth the arowe from the stone that it hath light vpon And said he that techeth goode to other and doth it not him self Is like to hym that lighteth a candell to another and goth him self darkeling And saide a kyng ought not to be gretely praysed that reygneth onely but vpon his subiectes but he ought to haue lawde that reigneth and hath lordship wpon hys ennemyes And said he that gadereth and assembleth moche siluer ought not to be called riche but he that dispendeth it worshipfully and laudably And som asked him howe one might kepe hin from nede and he answered if men be riche let hem lyue temperately and sobrely and if they by pouer lete hem laboure diligentely Than som axed him of howe moche goode a man ought to be content And he answered to haue so moche as he neded nat to flatre nor borouwe of other ¶ And said to his disciples whan ye shal be weâ—…y of studyeng sporte you in redyng goode stories ¶ And sayd that the wyseman ought not to coueite the richesse of hys frendes lest he be hated and dyspreysed therfore ¶ And said Alitill good is a grete thing yf thou be content ther with ¶ And said â–ª it is bettir and a more couenable thing to akyng to remembre and se to the goode gouernaunce of his people the space of aday than for to daunce sporte him a hole yere And sayd werkis doon by wysdom causeth knowlege of thingis them discreteli to dis cerne werkes doon by ignoraÌ„ce is an vnknowen thing tille trouth stable sette them in their right wey workis doon by lesingis is for to disordre goode thiÌ„ges put them 〈◊〉 of their propre placis ¶ And saide thou shalt neuer be pacient whyle thou art couetous And it was asked him howe he myght haue lerned so moche wysdom he ansuerd by cause I haue putte more oylle in my lampe to studie by than wyn in my cuppe And it was axed of him what man is moost couenable to gonerne a towne And he ansuerd he that â—…n we le gouerne him self And it was also axed of him what man was moost worthy to be called wyse and he ansnerd he that taketh moost hede to goode conseile and casteth moost dowtes ¶ And said that the vessels of golde be proued and knowen by thair sowne if they be broken or hoole soo ar men proued and knowen by their speche if they be wyse or fooles ¶ And it was axed him whiche be the moost Ignorant men in their dedis And he saide suche as werke moost after their owne conseyll and that obeye to them self and for deffault of goode aduisement dispose hem hardely to do wykkid dedes And they asked him who dooth moost wrong to him self And he said he that meketh him to thoos that he ought not â–ª ¶ And saide the ignorant people Iugeth lightly the fairenesse or the filth that they se outwarde the wyseman Iugeth by that that they se of mannes condicions ¶ And said he findeth sapience that seketh her by the right weye and many erre by cause they seke her vnduely and blame her without cause And said he that is ignorant of good sapience knoweth not him self he that knoweth not him self is of al igno â—…untis the moost ignorauÌ„t And he is wyse that knoweth Ignoraunce and he that knoweth it not is ignoraunt ¶ And saide wrath ledeth shame in a lece And said The king resembleth to a grete Ryuere growyng of litil aâ—… d smale rennyng watres and therfore if he be swete the litill shulde be swete â–ª ¶ And if he be salt the litill shulde be salt ¶ And said be wele ware that in bataille thou truste not al onely in thy strength dispreysing thin naturall witte for often engin causeth victorie without might but vnuethe may men haue victorie by strength withoute vse oâ—… naturall polycie And saide wordes without goode effecâ—… is like a grete watre that drowneth the peple doth it self no prouf fyt ¶ And saide a suspection man is of euill condicions and lyueth in sorowe ¶ And saide be not wyllyng to vse eny wordely delectacions in to the tyme that ye se whether witte and reason graunte ther to And if thiese two accorde thou maiste we le and lightly knowe the fairenesse and the filth therof And in what wyse they wrie and what difference is betwene hem ¶ And sayd The Reames aren somtyme lost by neglygence And somtyme for vsing to moche Idelnesse also by to grete trustyng in fortune Also whan men entende not to encrese the peple to inhabyâ—… the lande And Also when werre lasteth long ther in And sayd The ende of Indygnacion is to be ashamed of him self ¶ And It was axed hym howe A wyseman coude be troubled ¶ And he answered Whan he is com pelled to telle the trouth of an vnknowen thyng to him ¶ And sayd Whan thou shalt se A man of good disposicion and fulle of perfectyon thou ought to do after hym fore couetise is bothe weke and seke in hym And said dispraise not alitill goode thing for it may encresse And said blame not nor rebuke a man whan he is wroth for than thou mayest not directe him ¶ And said be not gladde of the euill fortune of another for thou kno west not howe the worlde may tourne ayenst the. ¶ And sayd stable thy witte bothe at thy right hand and thy left And thou shalt be fre ¶ And saide ther be thre thinges that doth me harme to se that is to saye A riche man fallen in pouerte a worshipfull man dispraised and a wyseman in okked and soorned by ignoraunte people ¶ And said be not in felisship with the wikked men for noo goo de that they can promise the. ¶ And said whan a wyaume is in prosperite Couetise is bounde to the king whan it is in aduersite the kyng is bounde to couetise ¶ And said Co uete not that thy thing ben hastely don but desire only that they be well don And said a man ought to be better conteÌ„t is more bounde to his prince for oon fairre worde of hym than yf other hadde geuen him grete giftis ¶ And said the gyftes that be yeuen to the goode people asken
the yf eny thing shuld befall the. other wyse than we le ¶ And said onneth may a man kepe the loue of his fren des if he wol correct him rudely of his faultes ¶ And said awyseman ought for to chese goode men to be his ser uauntes like as men chese the goode grounde for to labour hit ARistotle by interpÌ„tacion in grekes toÌ„ge is fulfilled or complete of goodenesse And he was sone to Nichomacus the whiche was right connyng in fisike and a good fisicien was boren in the Towne of Stagree and he was of the kinned both by his fadirs syde and by his modirs syde of Esculapius of the whiche he re byfor hath bemade mencion for he was in hys tyme the moost excellent And the best of al the grekes and whan the sayde aristotle was .viij. yeres of age hys fadyr put him in the cite of Athenes that than was called the Cyte of wysedom and there he lerned Gramare Râ—…torike and other bookes of poetrie And therin he studyed the space of .ix. yeres prouffyting greteli therin ¶ And in thoos dayes men sette moche store by the forsayde sciences and was their opynion that it was the laddre to go vp in to all other scieÌ„ces And certayn other wyse men at the same tyme as Pytagoras and pytoras and dyuers other reputed and held the sayd sciences for no sciences and did but mocke and scorne theim that lerned them Sayng that such science as Gramare Retorik and poetrye were not couenable to come to eny wysedom And that Gramare is not but for to teche the children Poetrye but for to telle falles and to make lesynges Retorike for to speke faire and in termes And whan Aristotle herde this wordes he had grete merueyle therof and was gretely agreued wyth such as helde the same opynyon And strength him after his power to susteyne alle maner of Gramaryens the poâ—…s and also the Retoriciens And said pleynly that Sapience can not excuse her of the said Sciences for Reason is an Instrument of wytte as It appereth openly that knowyng of eny thing is to vse of Reason and thys preroga tiue whiche god had yeuen to men is right noble and worthy to thentente that amongis the men he shuld be holden for the mooste Noble and mooste wyse that mooste vseth reason ¶ And that better and more couenably receyueth in his herte thynges ¶ And telleth hem in place and tyme couenable And for as moche as Sapyence is moost noble of alle other thynges she ought to be declared by the best rayson and couenable manere and by the moost pleasannt and short wordes that can be doon without errour or letting the sentence for if the reason be spoken inparfeitely the name of wisdom ys loste therby and so is the speker in fawte And so the herers resten in dowte of the sentence ¶ And after that aristoteles cowde the sciences abouen said he lerned of plato in aplace Called Epidenie Ethikes ande the .iiij. sciences theolegi kes and at that tyme he was .xvij. yeres of age and whan plato went the secoÌ„d tyme into Cecile he left Aristotiles in his place in the said towne of Epidenie In the whiche he taught the sciences and lerned than after the deth of plato the kyng phelipe of macedoyne sent for aristotiles whiche went to him in macedoyne and ther dwelled with him du ring his lyf teching contynnaly the said sciences and af tir the deth of kyng phelippe Reigned his sone Alexandre the grete And whan Alexandre departed from macedoyne for to go into the Countre and region of dayse thoo retourned Aristotiles to athenes and there he dwelled .x. yeres studyng til that he becam a souuerain clerk apreâ—…st accused him by enuie to the Citezeins telling hem that he worshipped not their ydolles like as other people dide 〈◊〉 that tyme wherof aristotiles was aduertised and hastyly departed fro Athenes and went into that to wne of setagire where he was borne fering that they of ¶ Athenes wold haue don to him as they dide to socrates if he hadde dwelled lenger with theym ¶ And he ordeined aplace in setagire where he helde and kept the seoles yeuing many good in structions to the people And occupied the tyme in good dedes ¶ And dede grete almesdedis to poure people and maried many pouer children that wer fadir and modir lees and he taught benygnely alle tho that wolde studye what astat or nacion that euer they werof and ediffied bilded newe ayen the said Cite of stagier and therin ordeigned lawes and yaue instuictions to kyngis and princis whi che they toke and kepete right reuerentely and after he deyde in the age of .lxiij. yeres they of Stagire toke his bo nys and right worshipfully put hem in ashryne wher they held their counseile for his grete witte and also for the gre te and feruent loue that they hadde to him and as often tymes that they hadde ado eny grete matere for to â—…ue tlr de claracion therof the men whiche were of counseile wolâ—…â—…o and stande as nygh the saide shryne wher the bonys 〈◊〉 as they cowde for to haue knowlege of the trouth of 〈◊〉 in a tere and thus they did for to worship him the mâ—… and their opinyons and verry trust were for only beyng 〈◊〉 the said shryne their wittes shulde be the bettir and theyr wnderstandyng more pure and subtill ¶ And the said Aristotill hadde in his tyme many kynges sones that wer his disciples and he made in his dayes wele an C. bookis of the whiehe we haue nowe .xxviij. in logike vâ—…ij in natu re the booke of Ethik the booke of politik the booke of Methafisike â–ª that is named theologike the bookis of the wit tes of geometrie and plato rebuked him by cause that he wrotte his sciences in bookis to whom he said in excusiug him that it is athing knowen and notified ynowe â–ª that all thoo that loueth science ought to do nothing that shulde cause the losse of her And therfore It is good to compose and make bookis by the whiche scieÌ„ce shal be lerned whan our memorie shal fayle it shal be recouerd by mene of bookis for he that hateth science shal not proffite in hit though it be so that he se the bookis biholde hem yet shal he sette not by it but departe wors lesse wyse than he was a fore I haue made and ordeigned my bookis in suche forme that the wyse men shal lightly aisely vnderstande hem but the ignoraunt men shal haue but litil auayle by hem ¶ And the saide Aristotiles held gladly in his hande an Instrument of the scieÌ„ce of the sterres And saide to kyng Alexander he that hath in this worlde good laudable name the grace of god ought to aske ne desire non other thing And saide thus to him directe thy self first for yf thou be not iuste howe maist thou wele directe thy people
recte gouerne wele iustely your peple and in so doing the people shal obeye you but if ye be an extorcioner take all their good from them than ye shal be lord of the pouer peple than shall ye be like him that hath leuer gouerne the dom beestis than the meÌ„ ne ther is nothiÌ„g so couenable to aking as to coueyte vnduely the goodes of his peple ¶ And said he that hath a litil of trouth desireth to haue more And said reason maketh a man to be more souuerain than beestis he that hath no reason is but a beeste in many thinges the newest is the best but loue is contrarye for the elder it is the more it is worth one Abrakyn lord of sciences axed him what thing a man ought to lerne first that seketh sapience to whom he answerd the gouernement of the saule In as moche as she is euerlasting more noble without eny comparison than eny thing that we haue ¶ Than they axed him howe may the saule acquere sapieÌ„ce and he answered as a seke man seketh his fisicien and as a blynde man enquereth of the colours to theym that se hem and it was axed of him howe a saule might se her self and he answered the saule that lakketh sapieÌ„ce can se nothing as the eyen with out light that nether se hem self nor other ¶ And said all manere of thinges haue propertes and the properte of discrecion is to chese wele the good from the euill ¶ And said the lordshippes wonne by study dangiers and peynes and so kept ought wele to contynue prospere And thoos that be lightly wonne kept in Ioye and plesaence comme to a litil prouffit atte last we se coÌ„moneli the townes wherin the inhabitauntes take grete labour be wele maynteyned and encresse with grete richesses and the townes full of pleasaunce delices fal to ruyne distruction ¶ And said hastinesse of speche maketh men to erre And said I merueille howe he þ t men lawde without cause accept it is pleased with all he of whom men say euill without cause is angry with al And said loke that thou be not as the bulter whiche castith the floure kepeth the brenne ¶ And saide men ought not to take the gouernaÌ„ce of the peple to a child to him also that can not knowe the nedis of the poure peple to him that is couetous to him that wil werke withoute de liberacion ne to him that is veÌ„geable And saide ther is no difference bitwix a childe of age a child of maneres as of condicion what age that euer he be of for tbe condicioÌ„s of men aren knowen shewed by dedis not by age ¶ And saide It is nedeful to a man if he wol be good that he be able of him self to knowe trouth do it in dede or ellis that he lerne hit of other for he that of him self can not vnderstande hit nor wil lerne hit can not be good And saide goodenesse is diuided in iij. maneres the first is in the soule the second in the body and the therde in the operacions wherof the moost noble is the goodenesse of the soule for in vsing the vertue therof is fonde knowen the forme in good dedis And said a man findeth sapience and good condicions in long lernyng of veray scieÌ„ce And said ther be many persones that knowen the good werkis do hem not whiche resâ—… blen the seke folkis þ t axe helpe coÌ„seil of the leche do no thiÌ„g ther aftir therfor the bodyes ben without helth the soules without blessidnes And said one may knowe the in ward disposicioÌ„s of a maÌ„ bâ—… his outward operacions And said wele doing is a laudable thiÌ„g neuthelesse it is somwhat harde to do but lightly one may do euil as an aâ—…chier to fai le of the butte is no woÌ„der but to hitte the prike is a greet maistrie said in diuers manere we may be euill but we may not be good but in one wey said default of witte cau seth many harmes maketh many men to fal by ignoraÌ„ce Not knowing what thing to be don or left ¶ And said Aged folkis louen togider and so doo not childeren for olde folkis haue their delectacions like yong folkis in diuers weyes ¶ And said agrete acoÌ„plissing of meÌ„nes feli cite is to be wele frended than a man without felisship can not haue hole felicite ¶ And said euery man hath nede of freÌ„dis whether he staÌ„deth in goode caas or in badde if he staÌ„ deth in euill coÌ„dicion they for to helpe him and yf he staÌ„de in good caas he to make mery and cherysshe them that they may helpe him to resiste inconuenientes that might falle ¶ And said noon hath delectacion in iustice but the iuste man none hath fauour to sapieÌ„ce but the wysemaÌ„ and noon loueth frendeship but the true frende ¶ And said the wikkid men susteyne their perilles by their bodely strength and the good men suffre their parilles paciently by the ver tue of thair saules which pacience cometh not by might of arme nor of hande nor non other meÌ„bre but onely of grace of the saule and therby to resiste ayenst couetise and other grieues of thys world trusting therfore aftir to come to blisse he wrote to kyng alexaÌ„dre in this forme thou ough test to obeye wele the coÌ„mandemeÌ„tes of god for he hath yeue the thy desires and all that thou hast axed of him ¶ And said sapieÌ„ce is lyf ignoraÌ„ce is deth and ther fore he that is sapieÌ„t is a lyue for he vnderstaÌ„deth what he doth he that is ignoraÌ„t is deed for he vnderstaÌ„deth not his doyng And said the aÌ„tiquite of the tyme maketh the werkis olde â–ª bydeth no thiÌ„g but renoÌ„me which resteth in the hertis of þ e successours it is nedeful than to coÌ„qÌ„re good renoÌ„mee therby shal eÌ„dure noblesse said lesing is the sekenesse of the saule whiche can not be heled but by the meane of reason whiche lieth neuer ¶ And saide A moche wyseman is he that pro nounseth not the thinges into the tyme that he is present that wol vnderstande hem ¶ And the best speker is he that speketh not til he is wele purueyed what he shal saye the best werkeman is he that beginneth not his werke into the tyme that he hath wele disputed and auised it in his herte Nether is none that ought to haue so moche thought as the wyseman for it is necessarie to him to be purueyed and certayn of his werkis ¶ And said men are more enclined to couetise than to reason for couetise hath acompaigned them from their childehode reason cometh not to them till that they be of parfyte age ¶ And saide the children hate their maistres whan they teche hem for they knowe not what good may befall them therby but think only the
at suche tyme as he had accomplysshid this sayd werke it liked him to sende it to me in certayn quayers to ouer see whiche forthwith I sawe fonde therin many grete notable wyse sayengis of the philosophres Acordyng vnto the bookes made in freÌ„she whiche I had ofte afore redd But certaynly I had seen none in englissh til that tyme ¶ And so afterward I cam vnto my sayde lord tolde him how I had red seen his book And that he had don a meritory dede in the labour of the translacion therof in to our englissh tunge wherin he had deseruid a singuler lawde thank ¶ Thenne my said lord desired me to ouersee it and where as I shold fynd faute to correcte it wherein I answerd vnto his lordship that I coude not amende it But yf I sholde so presume I myght apaire it For it was right wel connygly made and translated into right good and fayr englissh Not withstondyng he willed me to ouersee it shewid me dyuerce thinges whiche as him semed myght be left out as diuerce lettres missiues sent from Alisander to darius aristotle and eche to other which lettres were lityll appertinent vnto the dyctes and sayenges aforsayd for as moche as they specifye of other maters And also desired me that don to put the said booke in enprinte And thus obeyng hys request and comaundement I haue put me in deuoyr to ouersee this his sayd book and beholden as nygh as I coude howe It accordeth wyth thorigynal beyng in frensh ¶ And I finde nothyng discordaunt therin Sauf onely in the dyctes and sayengys of Socrates Wherin I fynde that my saide lord hath left out certayn and dyuerce conclusions towchyng wymen Wherof I meruaille that my sayd lord hath not wreton them ne what hath meuyd him so to do Ne what cause he hadde at that tyme. But I suppose that som fayre lady hath desired him to leue it out of his booke â–ª Or ellyes he was amerous on somme noble lady for whoo 's loue he wold not sette it in his book or ellis for the very affeccion loue and good wylle that he hath vnto alle ladyes and Gentylwomen he thought that Socrates spared the sothe ¶ And wrote of wymen more than trouthe whiche I can not thinke that so trewe a man so noble a Phylosophre as Socrates was sholde write other wyse than trouth For If he had made fawte in wryting of wymen He ought not ne sholde not be beleuyd in his other dictes and sayinges But I apperceyue that my sayd lord knoweth veryly that suche defautes ben not had ne founden in the wymen born and dwellyng in these partyes ne Regyons of the world Socrates was a Greke boren in a ferre Contre from hens Whyche contre ys alle of othere condycions than thys is ¶ And men and wymen of other nature than they ben heere in thys contre For I wote wel of what someuer condicion women ben in Grece the women of this contre ben right good wyse playsant humble discrete sobre chast obedyent to their husbon dis trewe secrete stedfast euer besy neuer ydle Attemperat in speking and vertuous in alle their werkis or atte leste sholde be so For which causes so euydent my sayd lord as I suppose thoughte it was not of necessite to sette in his book the saiengis of his Auctor socrates touchyng women But for as moche as I had comaÌ„dement of my said lord to correcte and amende where as I sholde fynde fawte and other fynde I none sauf that he hath lefte out these dictes saynges of the women of Grece Therfore in accomplishing his comaÌ„dement for as moche as I am not in certayn wheder it was in my lordis copye or not or ellis perauenture that the wynde had blowe ouer the leef at the tyme of trans lacion of his booke I purpose to wryte tho same saynges of that Greke Socrates whiche wrote of tho women of grece and nothyng of them of thys Royame whom I suppose he neuer knewe For yf he had I dar plainly saye that he wolde haue reserued them inespeciall in his sayd dictes Alway not presumyng to put sette them in my sayd lordes book but inthende aparte in the rehersayll of the werkis humbly requiryng all them that shall rede this lytyll rehersayll that yf they fynde ony faulte tarette it to Socrates and not to me whiche wryteth as here after foloweth SOcrates sayde That women ben thapparaylles to cacche men but they take none but them that wil be pouer or ellis them that knowe hem not And he sayd that ther is none so grete empeshement vnto a man as ignoraunce and women ¶ And he sawe a woman that bare fyre of whom he saide that the hotter bare the colder ¶ And he sawe a woman seke of whom he saide that the euyll restyth and dwellyth with the euill ¶ And he sawe a woman brought to the Iustyce and many other wymen folowed her wepyng of whom he sayde the euyll ben sory angry by cause the euyll shal perisshe And he sawe a Iong mayde that lerned to write of whom he saide that meÌ„ multiplied euyll vpon euyll ¶ And sayd that the Ignoraunce of a man is knowen in thre thynges That is to wete Whan he hath no thought to vse reason Whan he can not refrayne his couetises ¶ And whan he is gouerned by the conceill of wymen in that he knoweth that they knowe not ¶ And he saide vnto his discyples Wylle ye that I enseygne and teche you howe ye shal mowe escape from alle euille ¶ And they ansuerd ye And thenne he saide to them ¶ For what someuer thyng that it be kepe you and be wele ware that ye obeye not to wymen Who ansuerd to him agayn ¶ And what sayist thou by our good moders and of our susters He saide to hem Suffise you with that I haue sayde to you For alle ben semblable in malyce ¶ And he saide who someuer wyll acquere and gete science late him neuer put him in the gouernaunce of a woman And he sawe a woman that made her fresshe and gaye to whom he sayde Thou resemblest the fyre For the more wode is leyde to the fyre the more wole it brenne ¶ And the gretter is the hete ¶ And on a tyme one axid him what him semed of wymen ¶ He ansuerd That the wymen resemble vnto a Tre called Edelfla Whiche ys the fayrest tre to be holde and see that may be â–ª But within it is ful of venym And they saide to him and demanded wherfore he blamed so wymen and that he him self had not comen into this worlde ne none other men also with oute hem He ansuerd The woman is like vnto a Tre named Chassoygnet on whiche tre ther ben many thinges sharpe and pryckyng whiche hurte and pryek them that approche vnto hyt ¶ And yet neuerthelesse that same tre bringeth forth goode dates and swete And they demanded hym why he fled from the wymen ¶ And he ansuerde For as moche as I see them flee and eschewe the goode and comonly do euill ¶ And a woman sayde to him wylt thou haue ony other woman than me ¶ And he ansuerd to her â–ª Arte not thou ashamed toffre thy self to him that demandeth nor desireth the not LO these ben the dictes sayengis of the philosophre Socrates whiche he wrote in his book ¶ And certaynly he wrote no worse than a fore is rehersed And for asmoche as it is acordauÌ„t that his dyctes and sayengis shold be had as wel as others therfore I haue set te it in th ende of this booke â–ª And also somme ê‘sones perauenture that haue red thys booke in frensshe wold haue arette a grette defaulte in me that I had not do my deuoir in visiting ouerseyng of my lordes book acording to his desire And somme other also happely myght haue supposed that Socrates had wreton moche more ylle of women than here a fore is specified wherfore in satisfieng of all parties also for excuse of the saide socrates I haue sette these sayde dyctes sayengis a parte in th ende of this book to th entent that yf my sayd lord or ony other persone what someuer he or she be that shal rede or here it that If they be not well plesyd with alle that they wyth a penne race it out or ellys rente the leef oute of the booke Humbly requyryng and besechyng my sayd lord to take no displaysir on me so pre sumyng but to perdone where as he shal fynde faulte and that it plese hym to take the labour of thenpryntyng in gre thanke whiche gladly haue don my dyligence in thaccomplisshyng of his desire and comandement In whiche I am bounden so to do for the good reward that I haue resseyuyd of hys sayd lordship Whom I beseche Almyghty god tencrece and to contynue in his vertuous disposicion in thys world And after thys lyf to lyue euerlastyngly in heuen Amen Et sic est finis Thus endeth thys book of the dictes and notable wyse sayenges of the phylosophers late translated and drawen out of frenshe into our englisshe tonge by my forseide lord Th erle of Ryuers and lord Skales and by hys comandement sette in forme and emprynted in thys manere as ye maye here in thys booke see Whiche was fynisshed the xviij day of the moneth of Nouembre and the seuenteth yere of the regne of kyng Edward the. fourth
yf thou be in errour thou canst neuer gouerne hem wele for a pouer mā can not make another riche he that is disworshipped can not worship another he that is right feble may not helpe another so may not goodely ne wese eny man directe another but if he directe him self first And therfore if thou woll take of the filthes from other clense thy self first or ellis thou shalt be as the leche that is seke can not hele him self and traueileth to hele other that haue the same sekenesse ¶ And sayd It is a grete a vancement to the people to haue a right wys kyng ¶ And It is a grete corrupcion vnto theym to haue a corrupt and mysruled kyng ¶ And saide kepe the fro couetise for thou oughtest to thynk and remembre wele that It is not laudable thyng to haue richesses in thys worlde and shame in the other seyng that this worl de is no more but onely abaytyng place for to go to the other worlde ¶ And said If thou wol be riche suffise the with suche as thou hast for he that hath not suffisaunce can neuer be riche what goodes that euer he hath ¶ And sayd If it were so that by euill doyng It shulde fortune the to ha ue som good by wele doyng to haue som harme yet eschewe the euill orellis thou shalt be deceyued atte last euir do wele atte last thou shalt be remunered therfore And said suche thing as thou praysis vpon thy self blame it not vpon another and do nothing to other but as thou wolde sé it wer don to the refrayn thyn owne wille hate not other men be not enuious and haue him not in Indignacion that hath offenseth the for no man can somtyme esche we errour be not couetous for couetise lettith the mānes reason taketh aweye the knowlege of trouth do not vncouenable werkis take compaynie with wyse men and studie in their bookis fle lesinges for the lyers lyeth not but for vnkno wing of reason of her saules the lest harme that can fall to alyer is that noo man bileueth him of nothing that be saith neuertheles a man may bettir be ware of a theffe than of alyer ¶ And said the hertis of good people accorden togiders like as renning watre with the watre of the see the hertis of euil people can not lightly accorde al be it that thei be togidres as the vnreasonable bestes that playe lepe togidre sodaynly falle to fighting ¶ And said ordeigne that your offices and auctoritees ben yeuen to them that lo ueth foloweth trouth right wysnes and cause them to haue rigorous peynes þ t ben harmedoers loueth falshode decepcion And said If ye haue do wte in eny thing counseile you to wysemē if thei dispraise you therof be ye neu wroth therfore ▪ and yf a man hath som vice beside that hath many vertues ye ought not therfore to lete to aske him cōseile And said many man shal both lette and trouble them that can not helpe hym And saide Iustice is a mesure the whi che god hath ordeigned vpon the erthe by the whiche the fe ble is defended from the myghty and the true from the vn true ¶ And saide the wyseman knoweth what ignorance is in asmoche as somtyme he hath ben ignorant but the ignorant was neuer wyse therfore he knoweth not what is wysedom ¶ And said to Alexandre ther be may litil besinesses in thy Royame many grete generall if thou ye ue pouer to eny persone vpon the grete thy self to occupie the litil thou shalt wele witte perceyue that grete domage shul therby fal to the in tyme comyng if it falle not sonner And said liberalite is to yeue to nedi peple or to him þ t hath deserued it so that the gift be after the possibilite of the yeuer for he that yeueth ouer reason ought to be called a waster not liberal And said sapiēce is the defense of the soule myrrour of reason wherfore he is right blessid þ t traueilleth to haue her for she is the fōdemēt the roote of al noble dedes laudable thingis by her we may winne the good en de and kepe vs from peyne euerlastyng And said O alex andre if thou vse thy pouoir and lordship other wyse than thou oughtest to do thou shalt be enuied of enuie shal com lesingis of lesingis shal com Iniustice ennemytee of In iustice and ennemyte shal com bataile and by batayll the lawe shal be perisshed the people hurt and thy possessions lost ¶ But yf thou vse thy lordship as thou oughteste to do trouth shall encresse in thy Royaume of trouth shall come Iustice of Iustice loue of loue grete yeftis su retie by the whiche the lawe the people and thy good shal be maynteyned encrece ¶ And said he that maketh his Royaume seruaunt to the lawe shal reigne he that taketh put out the lawe from the royame shal not reigne And said A kyng ought to be of goode strong courage to remēbre wele the ende of the werkis to be courtoys fre to refrayn his wrath wher it apparteigneth and shewe hit where it nedeth to kepe him from couetise to be true to gouerne him as nygh as he may after his good predecessours to yeue to his men as they haue deserued to deffende kepe the lawe the feith euir to do wele after his might yf the strength of his body faile him thenne to kepe the might of his corage by the whiche he shal be the more assured in al his nedis And said the kyng that gouerneth him his roaume wele by his wysdom Is worthy to be greetly praised lauded ¶ And said to Alexander seche to wynne the ri chesses that be not trāsitories the lyf that is not moeuable the kingdoō that can not be taken aweye from the the euer lasting Ioye be piteful but not somoche that thou stāde in daungir therby do pugnicion Iustice to thaim that haue deserued it without delay trauaille the to fortiffie the lawe for in that is the loue drede of god whan thou shalt be cōpelled to take vēgeaunse of thyn ēnemy put it not ouer til another daye for the fortune cōdicions of this worlde in oeue chaunge of tētymes sodaynely ¶ And said thou ought not to hate him that saith the sothe nor to chide him that kepeth the feithe but he that shal do cōtrarie to the feith be thou his ēnemy with al the pouer of thy reame and said It is bettir that thou correcte thy self and amende the after the exemple of thy predecessours than thy successours shulde amende him aftir the exemple of the ¶ And said worshippe the goode men therby thou shalt haue the loue of the people and sette not all thy will in this world in the
whiche thou maist not long abyde And saide worshippe sapience for tiffie it by good maistris disciples scolers worship hem paye for their expencis kepe hem of thy household aftir that thou shalt se they shal be prouffited sped in the scien ce And thou shalt fynde that grete prouffit worship shal come to the therfore ¶ And saide he is of bygge strong corage of good discrecion laudable feith that bereth pacientely all his aduersitees for a man can not be knowen in his prosperite ¶ And saide thou ought to thinke that the wekest of alle thyn ennemyes is stronger than thy selfe ¶ And said thou ought to cherisshe thy knyghtis thy yomanry to haue hem in as grete loue in tyme of peas as in tyme of werre for if thou sette litill by them in tyme of peas they shal forsake the whan thou shalt haue more ne de of hem And said the grettest prouffit that thou canst do in thy royame is to take aweye the wikkid peple to rewar de the goode And saide a man is of euyl coÌ„diciou that taketh no hede but to the vices fawtes of other in dispreysing of them ¶ And said worshipful deth is bettir than sha meful lyf And said the sapience of a man of lowe degre is worship the folie of him þ t is of high degre is a shame auarice is the thiÌ„g that taketh awey the name of gentilnesse And said the good priÌ„ce ought to goune the peple as his good predecessours haue don to loue cherisshe the good and true peple more than his tresour or other wordely goo des and to delite him in that that he hath rightwysly and not wrougfully ¶ And said no man ought to be ashamed to do Iustice for if the kyng be not iusticial he is not knig but he is violent and rapax ¶ And said the wikkid men obeye for drede and the goode for theire goodenesse ¶ And said men ought to do wele to the good people to chastise the wikkid by rigour ¶ And said wrath ought not to be to sharp ne to swete and he wrotte an epistyll to AlexaÌ„dre that the kynges been worshipped for iij. thinges that is to witte for instruction of good lawes for conquestes of lan des regions and for to peoplishe distroye desertes 〈◊〉 dernessis and he wrotte also to alexandre that he shulde not be willing to correcte all meÌ„nes fawâ—… to 〈◊〉 for it lieth not entierly in mannes pouer to kepâ—… him from doing euil therfore it is good somtyme to foryâ—…ue 〈◊〉 if it be so that of nede pugnicion must be don men ought to shewe that thei do it by coÌ„pulsion to amende pugâ—… the errours not in manere noâ—… by weye of 〈◊〉 he sawe a man that hadde his hand smytten of foâ—… thefâ—…e that he had don And he said for asmoche as that man had taken from other suche as was not his owne men haue taken froÌ„ him that that was his said thou maist not so we le cause thy peple to loue the as to cherisshe hem shewe hem right wysenesse if thou doost the contrary though thou hast the lordship of their bodies thou hast not the lordship of their her t is ne of their courages that shalt thou finde whan thou callest vpon their seruise at thy nede wherfore it is a grete daÌ„gier for aâ—…ing to do iniurie do make his peple hade him And said he is right happy that can chastise him self takiÌ„g exemple by other And said fortifie your soules with goode dedes departe you from couetises which distroyeth the feble corages ¶ Ther is nothyng that maketh a man lesse to be sette by than to preyse and boste him self of his good dedis And it was axed of him what is the cause that wysemen wol not be wrothe eny man wol teche hem And he ansuerd for asmoche as wysemeÌ„ knowen that scieÌ„ce is a right prouffitable thiÌ„g And said he that wol not nor can not do wele atte lest ought to kepe him from euil doing And said to his disciples loke that ye haue iiij eeres ij for to herkeÌ„e lerne sciencis proffitable thingis the other ij for your other wordely besinesses The moost profitable thing to the world is the deth of the euil peple And saide a man may not be so wele knowen as in grete auctorite And said in al thingis the lest quaÌ„tite is the lighter to bere sauf only in scieÌ„ces for he þ t hath moost therof the lightelyer may he bere it And it was axed of him what was the moost couenable thiÌ„g for a discrete man to haue And he ansuerd that that shulde abide with him if he wer ascapede out of a drowned ship in the see And said men ought to loue to lerne the best of the scieÌ„ces as the bees loue the swetest of the floures he had a noble worshipfull heritage of the which he lete otâ—…r haue the gouernance wold not go theder him self And it was axed him the cause And he ansuerd that he that oftenest goth to se his heritagis hath the mo displeasirs And said the tonge of a foole is the key of his secret And said to one that was slowthful wold not lerne sithen thou wol not take the peyne for to lerne thou shalt haue the peyne to be lewde vnconnyng And said kepe the from the feliship of him that knoweth not him self ¶ Tho that been dayly enclined vtterly disposed to vices may not encresse in good ne proffyte in science And saide if thou woll haban done to thy body alle his wil thou shalt be the worse both in helth in alle other thinges and atte last thy soule shal be dampned therfore He that is entierly enclined to do fornicacion may not be praysed ne come to good ende ¶ And said a mery man wol not lightly be wroth A liberal man may not wele be enuious ne a couetous man content with his richesse And said the man is preued tryed by his werkis as the gold by the fyer One of his disciples made to him an euill raport of one of his felawes to whom â—…e said I wol not beleue thyn euill wordis ayenst thy felawe nor I wol not beleue his euil wordes ayenst the And said like as the rayn may not proffite to the corne that is sawâ—… vpon the drye stones nomore can studieng auaile to afoole A mannes tonge sheweth his witte or his folie ¶ Experience ought to correcte a man and to helpe hym to liue wele And saide sapience maketh richesse to be faier hydeth po uerte It was axed of him what was fayer speking And he ansuerd to speke litille laudably to yeue reasonable answeres he wrote thus to aleraÌ„dre ye be a noble migh ty kyng more mighty than ye were shal encrece yf ye di