awl virtuous doctrine & teaching had & learned of such as have endeavoured them to leave for a remembrance after their death to us/ by which we been informed in science/ wisdom and understanding of knowledge/ how we ought to rule ourself in this present life have caused us to know many good rules/ & virtuous manners to be governed by/ among all other this book is a special doctrine & teaching by which all young gentle women specially may learn to bihave themself virtuously/ as well in their virginity as in their wedlock & wedowhede/ as all along shall be more plainly said in the same/ which book is comen to my hands by the request & desire of a noble lady which hath brought forth many noble & fair daughters which been virtuously nourished & learned/ And for very ziele & love that she hath always had to her fair children & yet hath for to have more knouleche in virtue to th'end that they may alway persevere in the same hath desired & required me to translate & reduce this said book out of frenssh in to our vulgar english/ to th'end that it may the better be understand of all such as shall read or here it/ wherefore atte contemplation of her good grace after the little cunning that god hath sent me/ I have endeavoured me to obey her noble desire & request/ In which work I find many virtuous good enseygnementis & learnings by evident histories of authority & good ensamples for all manner people in generally/ but in especial for ladies & gentilwymen daughters to lords & gentlemen/ For which book all the gentilwymen now living & hereafter to come or shall be arn bound to give laud praising & thankings to the author of this book & also to the lady that caused me to translate it & to pray for her long life & welfare/ & when god will call her fro this transitory life that she may regne in heaven sempiternally where as is joy & bliss without end/ Thenne for as much as this book is necessary to every gentlewoman of what estate she be I advise every gentleman or woman having such children/ desiring them to be virtuously brought forth to get & have this book to th'end that they may learn/ how they ought to govern them virtuously in this present life/ by which they may the better & hastlyer come to worship and good renomee/ And I desire all them that shall learn or see any thing in this said book/ by which they shall been the wiser & better/ that they give laud & thanking to the said ladies good grace/ and also to pray for her/ And where as any default shall be found in the reducing and translating in to our english tongue/ that it be arrettid to me which am ignorant and not expert in the work though so be that I have emprised here tofore to smatre me in such translations which I confess and knowledge me ignorant and therein to be Imperfect/ wherefore I humbly require and beseech my said good lady to pardon me of my simple and rude reducing/ And if any thing be said or made unto her pleasure/ than I think my labour well employed/ whom I humbly beseech to receive this little book in gree & thank/ & I shall pray to almighty god for her long and good life/ and to send to her after this short and transitory life everlasting life in heaven Amen/ And all other that be understanding & finding any default/ I require & pray them of their charity to correct and amend it/ and so doing they shall deserve thank and merit of god/ to whom I shall pray for them/   

Here followeth the table of the Rubryshes and the chapters of the book of thensignments and teaching that the knight of the Tower made to his daughters  

How god ought to be honoured to fore all other things/ Capitulo Primo  
What should be done when one is first waked/ capitulo ij  
Of th'emperors daughters one sinful/ and that other devout/ capitulo iij  
How the deed folk shall be prayed fore/ Capitulo iiij  
How the matins and prayers should be said/ Capitulo v  
How young ladies ought to do abstinence and fast/ ca/ uj  
How young ladies ought to fast till they be married ca/ seven  
Of a woman of folly that fill in a pit/ capitulo viii  
Of her that died and durst not confess her sin/ capitulo ix  
How women aught to maintain them courteously/ Capitulo x  
How women ought not to cast her hedes here and there ca/ xj  
How two th'oldest daughters of the king of denmark lost their marriage/ for their fowl manners/ Capitulo xii  
How the daughter of the king of aragon lost her marriage/ ca xiii  
Of them that been chydars and brawlers/ Capitulo xiv  
Of her that eat the ele/ and plucked of the feathers of the pie/ Capitulo xv  
How women ought not to be jealous/ Capitulo xuj  
How a woman ought not to strive with her husband ca xvij  
How a woman sprang upon the table/ capitulo xviij  
Of the woman that gaf the flesh to her hounds/ capitulo nineteen  
Of them that take first new guises/ capitulo xx  
How men ought not to strive against them that been langagagenrs and full of words/ capitulo xxj  
Of three ladies that araysoned boussycault/ capitulo xxij  
Of three ladies that accuseden one knight/ Capitulo twenty-three  
Of them that gladly gone to feasts and joustes/ ca/ xxiv  
Of them that will not were their good clothes on high feasts and holy days/ Capitulo xxv  
Of the sister of saint Bernard which came to see him in great array/ capitulo/ xxuj  
Of them that play and jape at the mass/ ca/ xxvij  
An Ensample that happened at the mass of saint Martin/ Capitulo xxviij  
Of a knight that caused all the town to lose their mass where as he dwelled/ capitulo xxix  
Of a lady that dispended the fourth part of the day for to array her/ Capitulo xxxo.  
How the sacrament sprang in to the mouth of an holy lady/ Capitulo xxxjo.  
Of a Countess that herd every day three masses/ capo. xxxij  
Of a young amorous lady & of an esquire/ capitulo xxxiij  
Yet of the same/ Capitulo xxxiiij  
Of the man and woman that made fornication within the church/ capitulo xxxv  
Of a Monk that made fornication in his abbey/ capo. xxxuj  
Of the vices that run and been in many/ capitulo xxxvij  
Of the good conditions that been in divers and many manners among folk/ Capitulo xxxviij  
An Ensample of Eve our first mother/ capitulo xxxix  
Of the second folly of Eve/ capitulo xl  
Of the third folly of Eve/ capitulo xlj  
Of the fourth folly of Eve/ capitulo xlij  
Of the fifth folly of Eve/ capitulo xliij  
Of the sixth folly of Eve/ capitulo xliiij  
The seventh folly of Eve/ Capo. xlvᵒ.  
Of the eight folly of Eve capo./ xlvjo.  
The ninth folly of Eve/ capo. xlvijᵒ.  
How an holy Bishop reprysed/ and taught many ladies/ Capitulo/ xlviijo.  
How young ladies were scorned & mocked of the old & ancient ladies/ Capitulo xlixo.  
Yet of the same/ Capitulo lo.  
Of the good knight that had three wives/ & of their lives/ cap/ ljo.  
Of the second wife/ capo. lijᵒ.  
Of the third wife of the knight/ capo./ liijo.  
Of a lady that blanked and popped her/ capo./ liiijo.  
Of the wife of loath that broke the commandment of god capo. lv  
Of the daughter of jacob that lost her maidenhead/ capo. lvjᵒ.  
Of Thamar that had company with her husbands father cao. lvij  
Of joseph that would not have company with the queen/ capo. lviij  
Of the daughters of Moab/ of whom the evil lineage issued/ Capitulo lix  
Of the jew and a paynim/ that brocked with a sword to gydre/ capo. lx  
How none ought to abide alone in a place/ capo. lxiᵒ.  
Of a roper or maker of cords/ & of a fat prior/ capo. lxijᵒ.  
Of Apomena queen of Surrye/ capo. lxiij  
Of the queen Vastis/ capo. lxiiij  
Of Amon and of his wife/ capo. lxv  
Of the queen Gesabel which had many evil conditions/ capitulo/ lxvjo.  
Of Athalia queen of jerusalem/ capitulo lxvijo.  
Of Envy/ capitulo lxviij  
Of the strife between Fenenna and Anne/ Capitulo lxixo.  
Of Dalida Sampsons' wife/ capitulo lxxo.  
How a woman ought not to depart ne go fro her husband/ for any wrath or anger that may come between them/ cao. lxxj  
How a woman ought to obey to her lord or her husband in all things honest/ capitulo/ lxxijo.  
How men ought to keep themself fro flatterers/ capo./ lxxiijo.  
How a woman aught in no wise discover ne tell the secrets of her husband/ for over many perils/ capo./ lxxiiijo.  
How every good woman ought to enhorte her husband to serve god with great devotion/ capitulo lxxv  
How a woman ought not to require of her husband any thing/ but it be honest & profitable to them both/ ca/ lxxvijo.  
The demand or asking that the mother of Solomon made capitulo lxxvij  
The judgement of king Solomon/ capitulo lxxviijo.  
How the sin of the faders is noious to the Children/ capitulo lxxix  
How none ought to reprove other of his mischief/ cap/ lxxxo.  
Of Herodias the cursed and evil woman/ which caused the heed of saint johan to be smyton of/ capitulo lxxxjo.  
Of the noble woman Sara/ which kept herself full cleanly/ capitulo lxxxij  
Of the valiant lady Rebecca the wife of Isaac/ ca/ lxxxiij  
How the faders and moders ought to pray for their children/ capitulo lxxxiiijo.  
How men ought to set and put their children in the will of god/ capitulo lxxxv  
Of charity/ Capitulo lxxxvjo.  
How a bienfaytte done for the love of god is rendered of god an hundred fold greater/ capitulo lxxxvij  
How he that will pray god must do abstinence/ ca/ lxxxviij  
How men ought to set and put their children to school/ Capitulo lxxxix  
Thensample of the noble lady Ruth/ capitulo lxxxxᵒ.  
How every good woman ought to answer for her lord in all thing/ capitulo lxxxxj  
How a good woman ought to pease the ire of her husband when she seeth him wroth/ capitulo lxxxxij  
An ensample of the Queen of Saba/ and of the king Solomon/ capitulo lxxxxiij  
How it is good to acqueynte himself with holy men Capitulo lxxxxiiij  
How no woman ought not to chide ne brawl with folk that been brawlers/ capitulo lxxxxv  
How no good woman ought to answer to her husband when he is wroth/ Capitulo lxxxxvjo.  
How god taketh in his keeping them that have affiance and trust in him/ Capitulo lxxxxvij  
How a good lady ought to love and dread and also bear faith unto her husband/ capitulo lxxxxviij  
How men ought bewail and weep for their sins and misdeeds/ Capitulo lxxxxix  
This chapter showeth how be it that a woman have an evil and fellow husband/ Nevertheless she ought not therefore leave the sernyse of god/ Capitulo C  
How it is good to herberowe and receive in his house the servants and mynystres of god/ Capitulo/ Cj  
Of a burgesses wife/ which would never pardon her evil will to her neighbour/ wherefore she was dampened/ ca/ Cij  
Of them which ought to come to their carnal friends in what somever estate they be/ Capitulo Ciij  
Of a good knight which fought against a false knight for the pity of a maid/ capitulo Ciiij  
Of the three mary's which came to the sepulchre so early/ Capitulo 〈◊〉  
Thexample of the foolish virgins/ and also of the 〈◊〉 prudent virgins/ Capitulo 〈◊〉  
Of the glorious and blessed virgin mary/ capi●●●● 〈◊〉  
How every good women ought to be meek and 〈◊〉 th'example of the blessed virgin mary/ capitulo 〈◊〉  
How every good woman ought to be piteous by 〈◊〉 of our blessed lady mary/ capitulo 〈◊〉  
How women aught to be chartable by th'example of 〈◊〉 lady/ capitulo 〈◊〉  
Of the queen jane of France/ capitulo 〈◊〉  
Example of good ladies of the time present/ capitulo 〈◊〉  
How a woman ought not to mary herself without 〈…〉 ceylle of her parents and Friends/ capitulo 〈◊〉  
How every good woman ought well to keep her renomee/ capitulo 〈◊〉  
How th'ancient were wont to learn the young/ ca/ 〈◊〉  
How hit was wont to depart the defamed women 〈◊〉 felauship & company of the good and true/ capitulo 〈◊〉  
How before this time men punished them that were defamed/ Capitulo 〈◊〉  
How god compareth the good women to the precious pearl or Margaryte/ capitulo Cxvi●●  
How a daughter of a knight lost her marriage/ capitulo Cx●●  
How love will be kept warm/ capitulo C●●  
Of the lovysshe love which surprised and overcame the ga●loys & galoyses/ whereof many died for cold/ capitulo Cxxj  
The argument of the knight of the tour & his wife/ ca/ Cxxij  
The answer which the lady of the tour made to her lord/ Capitulo Cxxiij  
How a woman ought not to here the words or talking of him that requireth her of love/ capitulo Cxxiiij  
How the knight answereth to his wife/ capitulo Cxxv  
How a man ought to love after his estate & degree/ ca/ Cxxvjo.  
How wedded women that set their love to some of lower degree than they be of/ be not worthy to be called women/ capitulo/ Cxxvijo.  
How it is alms to enhance a man in to great valoyr/ capitulo Cxxviij  
Thanswer of the lady of the tour/ capitulo Cxxix  
How a woman that will keep her honour may show no manner of semblant of folly/ capitulo Cxxx  
How a knight loved the lady of the tour/ capo. Cxxxjo.  
Yet speaketh the knight of the Tower/ capitulo Cxxxij  
How one must be wily and subtle for to discover his love/ capitulo Cxxxiijo.  
How an holy lady proved an hermit/ capitulo Cxxxiiij  
How the devil tempteth one in the sin that he findeth him most inclined to/ capitulo Cxxxv  
An Ensample of a good widow/ capitulo Cxxxvjo.  
The three ensignments or learnings/ which Cathon gave to his son/ capitulo Cxxxvij  
The first and the second ensignment/ capitulo Cxxxviij  
The third ensignment/ capitulo/ Cxxxix  
How Cathonet after that he had done against the two commandments of his father/ essayed the third on his wife capitulo Cxl  
How Cathonet should have been hanged/ capitulo Cxlj  
How themperours son came to save his master Cathonet/ capitulo Cxlij  
How Cathonet escaped/ Capitulo Cxliij  
How Cathonet exposed his adventure/ capitulo Cxliiij   
Explicit   

Here beginneth the book which the knight of the tour made/ And speaketh of many fair ensamples and thensignments and teaching of his daughters Prologue  
IN the year of our lord a· M/ three ninety/ 〈◊〉/ as I was in a garden under a shadow/ as it were in thissue of Aprylle/ all mourning and pensive/ But a little I rejoiced me in the sown and song of the fowls sauvage/ which song in their language/ as the Merle/ the Manys the thrustell/ and the nightinggale/ which were gay/ and lusty/ This sweet song enlustyed me/ and made mine heart all tempe/ So that then I went remembering of the time passed in 〈◊〉 youth/ How love had hold me in that time in his se●uye● b● great distress/ In which I was many an hour glad/ and joyful/ and many another time sorrowful/ like as it 〈◊〉 to many a lover/ But all mine evils ●aue rewarded me. Sith that the fair and good hath given to me/ which hath knowledge of all honour/ all good/ and fair mayntening/ And of all good she seemed me the best and the floure· In whom I so much me delyt●d/ For in that time I made songs/ lays. Roundels' ballads/ Vyrelayes/ and new songs in the most best wise I could/ But the death. which spareth none hath taken her/ For whom I have received many sorrows and heavinesses In such wise that I have passed my life more than twenty year heavy and sorrowful/ For the very heart of a true lover shall never in any time ne day forget good love/ but evermore shall remember it/ And thus in that time as I was in a great pensyfnes/ and thought I behold in the way/ and saw my daughters coming/ Of whom I had great desire that they should torn to honour above all other thing/ For they been young & titil/ & dysgarnysshed of all wit & reason/ wherefore they ought at beginning to be taught & chastised curtoisly by good ensamples & docerynes as died a queen I suppose she was queen of hungry/ which fair and sweetly chastised hell daughters/ and them endoctrined as is contained in her book/ And therefore when I saw them come toward me/ I remembered me of the time when I was young and rood with my felauship and companies in poytou/ and in other places/ And I remember me much well of the fayttes and sayings/ that they told of such things/ as they fond with the ladies and damoiselles/ that they required and prayed of love/ And if one would not intend to their prayer/ yet another would require without abiding/ And though so were that they had good or evil answers/ of all that they wrought not/ For they had neither dirde ne shame/ so moche were they endurate and accustomed/ And were moche well bespoken/ and had fair language For many times they would have overall deduyte/ And thus they 〈◊〉 no thing but deceive good ladies/ and damoisels. and be●● overall the tidings/ some true/ and some losings/ Whereof there happened many times. injuries/ and many vylayno●● diffames without cause and without reason/ And in all the world is no greater treason/ than for to deceive gentle women/ ne to increase any villainous blame/ For many been deceived by the great othes·s that they use/ whereof I debate me offtime with them. And say to them/ ye over false men/ how may the god 〈◊〉 suffer you to live/ that so oft-times ye perjure and forswear 〈◊〉 sel●/ For ye hold no faith/ But none put it in array/ by 〈◊〉 they be so moche and so full of disaraye/ And by cause I 〈◊〉 that time so led and disposed/ yet I doubt me that some 〈◊〉 such in this time present/ Therefore I concluded that I would 〈◊〉 make a little book/ wherein I would do be wreton the good manners and good deeds of good ladies and women/ and of their lives/ so that for their virtues and bounties they been honoured/ And that after their death been renowned and praised and shall be unto the end of the world for to take of them good ensample and countenance/ And also by the contrary I shall do write and set in a book the mishap and vices of evil women/ which have used their life/ and now have blame/ To the end/ that the evil may be eschewed· by which they might err/ Which yet been blamed/ shamed/ and defamed/ And for this cause that I have here said/ I have thought on my well beloved dough●ers· whom I see so little to make to them a little book/ for to learn to read/ to th'end that they may learn and study/ & understood the good and evil that is passed/ for to keep them fro him/ which is yet to come/ For such there be that lawgheth tofore you/ which after your back go mocking and lying/ Wherefore it is an hard thing to know the world that is now present/ And for these reasons as I have said I went out of the garden/ and fond in my weigh two 〈◊〉 and two clerks that I had/ and told to them that I would make a book and an exemplary for my daughters to 〈…〉 and understand/ how they ought to govern them 〈…〉 keep them from evil/ And then I made them to 〈…〉 before me the book of the bible. the gests of the king 〈…〉 of france and of england// and many other 〈◊〉 histories/ and made them to read every book/ And died do mak● of them this book. which I would not set in rhyme but all 〈◊〉 in prose for to abridge/ and also for the better to be vnderstonde● And also for the great love that I have to my daughters 〈◊〉 I love/ as a father ought to love them/ And then mine 〈◊〉 shall have perfit joy. if they torn to good and to honour 〈◊〉 is to serve and love god/ and to have the love and the grace 〈…〉 neighbours/ and of the world/ And by cause every 〈…〉 mother after god and nature ought to teach & inform their children and to distourne them fro the evil way/ and to show 〈◊〉 them the right weigh and true path/ as well for the sa●a●cion of their souls/ as for th'honour of the body 〈…〉 have made two books/ that one for my sons/ and that ●ther for my daughters for to learn to read/ And thus in learning 〈◊〉 shall not be/ but that they shall retain some good ensample/ or for to flee the evil and retain the good. For it may not be but in sometime they shall remember some good ensample or some good lore after that it shall fall/ and come to their mind in speaking upon this matter/  
Thus endeth the prologue   

Here followeth the book of thensygnemens'ensignments and teachings of the knight of the tour/ And first how god ought to be honoured above all things/ Capitulo primo  
IT is much fair and right a noble thing for to see and behold th'ancient histories/ which have been wreton of our predecessors/ for to show to us good ensamples/ and to advertise us how we may see the good dedes·s that they followed/ and t'eschew the evil as may be sent/ that they eschewed/ then I shall speak/ and say to them thus/ My right dear daughters for as much as I am old/ and 〈◊〉 I have seen the world more longer than ye have/ I shall 〈◊〉 to you a party of the world after my science/ which is n●t 〈◊〉 great/ B●t the great love that I have to you/ And the 〈…〉 I have/ that ye torn your hearts and your though●● 〈◊〉 god/ and to serve him/ by which ye may get weal and 〈…〉 in this world and in that other/ For certainly all the 〈…〉 honour/ and all thoneste of man and of woman 〈…〉 and of the grace of his holy spirit/ And also gyue●● 〈◊〉 and short in worldly and earthly things/ such as 〈…〉 him/ For all thing falleth at his pleasure and 〈◊〉 And also giveth for all such we'll and service as is 〈…〉 an hundred fold double/ And therefore my right dear 〈…〉 is good to serve such a lord. which rewarded an ninety 〈…〉/   

How the matins and hours ought to be said/ Capitulo 〈◊〉  
aNd by cause that the first work & labour that man or woman ought to do/ is for to adjure and worship our lord/ and say his service/ That is to understand/ that as soon as he awaketh/ he aught to know le●●che him for his lord and maker/ and himself to be his creature That is to wete· to say his matins/ hours and his orisons▪ if he be a clerk and to render and yield to him thankings and ●●●synges/ As to say/ laudate dominum omnes genc●s Benedicamus patrem et filium cum sancto spiritu/ or such o●●er things as yield & give thankings & preysynges unto god. For it is a greater thing to thank and bliss our lord god/ than to re●uy●●e & demand him/ For request/ demand/ gift of guerdon & th●nkynges/ and to yield preysynges is th●ffyce of angels▪ which alway give thankynges/ honour/ and praising unto god/ for it is better to thank god/ than to require him/ by cause he knoweth better what is good for a man or a woman than they wot themself/ After we ought to pray for them/ that been deed tofore we go to sleep/ And also the deed men pray for them/ that pray for 'em/ And also forget not the blessed and sweet virgin mary/ which night and day prayeth for us/ And also to recommaunde you to the holy saints of heaven/ And when this is done/ then may ye well go sleep/ For this aught to be done as oft as ye awake   

Of two daughters of the Emperor that one sinful And that other devout/ Capitulo Tercio  
IT is contained in th'history of Constantynople. that an Emperor had two daughters/ Of whom the youngest was of good manners and loved god/ and honoured & prayed to him alway when she awoke/ and much devoutly pra●● for the souls of them that were deed/ And these two young 〈…〉 lay both in one bed/ And when the oldest awoke/ and 〈◊〉 her sister say her prayers/ she mocked and scorned her/ 〈◊〉 said to her that she letred her to sleep/ then it happened that youth and the great ease that they had been nourished in/ 〈◊〉 them to love two knights brethren/ which were two goodly men and moche gentle/ And so long endured their pleasure and love that they discovered each to her love the secret of their amorous desire/ in so much that they set a certain hour to these knights for to come to them privily by night/ And when he that should come to the younger/ supposed to have entered within the Courteyns/ him seemed that he saw more than a thousand men in sudaryes like deed men/ which were about the damosel he had so great fere and hydoure. that he was all afraid/ Whereof he took the fevers/ and was seek in his bed/ But to that other knight if happened no thing so. for he gate the oldest daughter of the emperor with child· And when the Emperor knew that she was great with child/ he made her to be drowned in a night/ & did do the knight to be slain all quick. Thus for this false delight they died both 'tween/ But that other daughter was saved like as I have said & shall say/ when it came on the morn it was said overall/ that the knight was seek in his bed/ Thenne she for whom he took his malady went for to see him/ And he told to her all the truth/ how when he supposed to have entered within the courteyns/ he saw a marvelous great number of deed men in sudaryes/ about her/ Of whom he said/ I had so great dread and hydoure/ that I was taken with thaccess or fevers/ and also was all most out of my wit for fere/ and yet am all afraid/ And when the damoysel herd the truth/ she was mer●●ueylously joyful/ and thanked god much humbly/ which 〈◊〉 saved her fro perishing and dishonour/ And from than 〈◊〉 on/ she worshipped and prayed god alway when she a 〈◊〉 And prayed much devoutly for all christian souls more 〈◊〉 fore/ and kept her chastened and clean/ And it was 〈…〉 that a great king of grece desired and demanded her 〈…〉 to have her in marriage/ And her father gafe her to 〈…〉 was after a good lady and devout/ and of moche 〈…〉/ Thus was she saved for praying to god/ and 〈…〉 him/ and also for praying for them that been deed/ And 〈…〉 sister/ that scorned and mocked her/ was drowned and dishonoured/ And therefore my dear daughters remember you 〈◊〉 this example alway when ye awake/ And sleep not again 〈◊〉 that ye have prayed for them that been departed out of this 〈◊〉 like as died the daughter of the emperor/ And yet 〈◊〉 would well that ye should know th'ensample of a damoisel which a greet lord would have for fair or fowl for to accom●plysshe his fowl pleasure and delight   

How we ought to pray for them that been deed Capitulo quarto  
IT happened in such wise/ that this lord did do espy/ where as this damoisel was entered in to an hole where as she entered & rested there for dread of him/ that was in a bush/ And she said vigils for the deed men/ And this great lord entered in to the hole ● And saw her there/ And wend anon to have accomplyss●yd his fowl delight/ But when he supposed to have taken her/ him seemed that he saw more than ten thousand prisoners buried that kept her/ And had of them so great fere and dread/ that anon he turned and fled/ & sent to her word/ that for certain/ he would never pursue her more for such fayte/ and that she had over great a company that kept her/ And after he came/ and spoke to her and demanded of her what was the great company/ that was with her/ And she said that she knew of no thing at that time when he came/ safe that thenne she said the Vygylle for them that were deed/ And then thought the lord well that they were they that kept her/ And therefore this is a fair example to pray for them that been departed out of this world at all times   

How we ought to say our hours and prayers caᵒ./ vᵒ  
fair daughters when ye rise out of your bed/ then enter in to the service of the hyhe lord· and begin ye your matyne/ This ought be your first work/ and your first labour/ And when ye shall say they say ye them with good heart And think ye on none other thing if ye may/ For ye may not go two ways at ones/ For ye must go that one or that other/ Thus is it of the service of god/ For as the wiseman saith in sapience/ As moche availeth it him/ that readeth & understandeth not/ as it doth to him/ that hunteth/ and taketh not/ And therefore/ he that thinketh on earthly things/ and saith his Pater noster· or prayers. that toucheth heavenly thynges·s doth a thing that is contrary/ And it proufyteth not/ it is not but for to mock god And therefore saith the holy scripture/ that the short prayer pierceth heaven. But that is to say/ that more availeth a short prayer and said with good heart/ and devoutly/ than a great and long prayer/ and to think on other things/ And when more is said devoutly/ than is it more worth/ and more deserveth he merit And yet saith the holy scripture/ that like as the sweet dew of may and of Aprylle pleaseth moche unto the earth/ and attempreth it sweetly in making to germyne and fructyfye/ Right so been the hours and prayers devoutly said pleasant to fore god Then ye shall find in many places/ and specially in the legend of holy confessours·s of virgins/ and of other holy women which made her beds of hard and rough things/ and lay thereon for to sleep the lass/ & to have the lass rest/ For to weep oft/ and many times to wake· for to enter in to prayers/ and in the service of god/ wherein they held 'em day and night/ And for that service and labour have they gotten/ as it is showed openly to the world/ that they been in the holy joy with him/ by that/ that he doth for them evident miracles/ For thus god rewardeth the service that is done to him an hundred fold double as I have said to fore/ And therefore fair daughters say your hours and prayers devoutely· and with good herte· without thy●●kyng on any other thing/ And beware that ye break not you 〈◊〉 fast/ till that ye have said your matins and hours/ For a 〈◊〉 belly shall never be humble ne devout/ Also see well to 〈…〉 all the masses that ye may here/ For great good sha●● 〈◊〉 therof· Whereof I shall say an ensample of this mater●   

How good daughters ought to fast/ Capitulo s●xto  
tHere was a knight/ that had two daughters 〈◊〉 was by his first wife/ And that other/ by his second And she that he had by his first wife/ was meruayl●●●ly devout/ ne never would eat/ till that she bade said all her houred and herd all the masses that she might here/ And that other d●●●●ter was holden so tendyrly/ and so moche loved/ that she was ●●●fred to have all her will/ For as soon as she had herd a 〈◊〉 mass/ and had said two or three pater nostres/ she went in to the garderobe/ and there eat a soup or some liquorous thing 〈◊〉 said that her heed oak for fasting/ but all this was but an evil custom/ And also when her father and mother were a bed▪ then must she go eat some good morsell· or some good 〈◊〉 And this life led she/ till she was married unto a kynght which was wise and subtile/ then it happened that her lord knew her manner/ which was evyll· both for the body/ & the soul and told/ and showed this to her moche honestly and sweetly many times/ and said she did evil to use such a life but never show to leave it/ for fair speaking/ ne for thing/ that he couth say or do then it happened/ that on a night/ he had slept his first sleep/ And tasted beside him/ and found her not/ whereof he was much angry/ And aroos from his bed/ And cast about him a furred mantel/ and entered in to his garderobe. where as his wife was with his clerk/ and two of his seruauntes·s and eat and played so. that there was a great noise/ and the men and women ●aped together each with other/ And the lord that saw all this array was much wroth and fell/ And held a staff in his hand for to smite one of his servants/ which had embracid one of the women of the chamber/ and smote so sore that servant/ that a splynt sprang out of the staff in to the one eye of his wife/ which was by him/ in such manner/ that by misadventure her eye was smeton out/ and lost her eye/ And thus her husband had her in such hate. that he took his heart fro her/ and set it in another/ in such wise that her household and menage went all to nought and to perdition/ This happened by the evil governance of his wife/ which was acustommed to live dyssolutely and disordynately/ both on mornings/ and on evenings/ whereof the great part of the harm was here/ by cause she lost her eye/ and the love of her husband/ then was she in an evil estate & moche lassed and less set by of all men that knew her. And therefore it is good to say their hours/ and here all the masses fasting· And accustomme them to live sobyrly and honnestly/ For all cometh by accustommaunce and usage/ as it happened to her sister/ She used fro her youth to serve god/ and to go to the church/ as for to say her matins and hours devoutly/ and here all the masses fasting/ And therefore it happened that god rewarded and gave to her a knight rich and puissant/ And she lived with him well and honestly. and in good and great peace. And thenne it happened that their father which was a wise man went for to see his two daughters/ And fond with tholder great honours and great richesse/ and was received there much honourably/ And of that other which had her eye out/ he fond her all out of array And how she had governed her nicely and wanton/ Thenne it happened that when he was comen home again/ he recounted to his wife/ And moche cruelly reproved her/ by cause she had lost her daughter/ by cause she had kokered her and nourished tendyrly/ And that she had given her the rain overlong in suffering her to do all her will/ wherefore she was in an hard caas/ And by this ensample it is good to serve god· & here all the masses/ that may be herd fasting/ And to take on her/ honest and soberness of meet and drink. in due time/ as about the hour of tierce/ at mid day/ at supper at hour covenable/ after the time/ For such life as ye have used & maintained in your youth. ye would maintain and use in your old age   

How good daughters ought to fast/ till they be married Capitulo septimo  
aLso my dear daughters/ ye aught to fast till that be married three or four days in the week. For 〈◊〉 to adaunte your flesh/ that it move not 〈◊〉/ for to keep you more clean and holily in 〈◊〉 of god/ Which shall keep and guerdome you double/ And if ye may not fast the three days/ yet at the lest 〈…〉 in th'honour of the precious blood and of the passion of Ihesu 〈◊〉 that suffered death for us/ And if ye fast it not to breed & 〈◊〉 at lest take no thing that suffereth death/ For it is a moche 〈◊〉 thing as I have herd tell of a knight a moche noble man 〈◊〉 was in a battle of christian men against the saracene/ It 〈◊〉 that a christian man had his heed smitten of with a 〈◊〉 and spack after till that the priest came/ and confessed him/ And he demanded of him/ for what merit it was that he 〈◊〉 speak without the body. And the heed answered him/ that no 〈◊〉 ode deed was done to god/ but that it gate grace. And that he 〈◊〉 kept the wednesday fro eting of flesh in th'honour of the 〈◊〉 of god· that was then sold/ And the frydaye he eat no 〈◊〉 that suffered death/ And for this service god would not that he should be dampened/ ne that he should die in deadly sin/ whereof he was not confessed/ This is a moche fair example/ and aught to be remembered/ that such thing as suffereth death ought not be eaten on the friday/ And also my fair daughters/ it is much good to haste the saturday/ in th'honour of our lady and of her holy virginity/ to th'end that she get grace for you for to keep clean your virginity and your chastity in the grace of god. and in the love of your friends/ that none evil temptations over mastery you not/ And it is a great victory against the flesh/ and a moche holy thing/ And I say to you for truth/ that it shall be to you a light thing/ if ye acustomme you therein/ For it is but acustomaunce for to here the mass/ and the service of god/ for to say your hours. and to do all other holy works/ as have done these holy women/ like as it is contained in the legends And in the lives of the saints of heaven   

Of a common woman that went to see her love/ and fill in a pit/ Capitulo Octavo  
tHenne I would that ye knew th'example of a foolish woman that fasted the friday/ of whom I shall tell to you the history/ There was a foolish woman in the city of Rome/ that alway fasted the friday in th'honour of the passion of sweet Ihesu Criste· And the saturday in th'honour of the Vyrgynyte of our lady/ And alway these two days she kept surely· Hit happened on a night that she went to ward her love/ wh●n it was dark/ And suddenly or she was ware/ she fell in to a pytte· which was twenty fathom deep/ And as she was falling/ she escryed with an high voice/ lady help/ and she fill upon the water/ and fond it hard as a plank. And there came a voice to her that said/ in th'honour of the virgin mary/ and of her son for whom thou hast fasted/ thou art saved/ And fro hensforche keep thy body clean fro the sin of thy flesh/ And on the morn people came for to draw water/ and fond the woman in the pit out whereof anon she was drawn up/ and let go/ And the people marveled much how she was saved/ And she said to them how that a voice had said to her/ that it was for the fastings/ that she had kept the friday and saturday/ as ye have herd/ And for this grace that god and the blessed virgin our lady saint mary had done to her/ she made a vow to them/ that she should keep her chaste/ and clean. And should use her life in the service of god and of his chirche· and ever after night and day she s●rued in the church for to light the torches/ tapers/ and lamps/ and to keep clean the church/ Now on a night/ there came to her a vision/ that she drewe· and took out of a donghylle a vessel/ like to a platter of silver/ And when she beheld it/ she saw therein many black spots/ and a voice came saying. scour and make clean this plater· And take away tho black spots/ so long/ till it be as clean and white/ as it was when it came from the hands of the master goldsmythe/ And this advision came to her three times/ And when she awoke/ she remembered her advision to god And when it was high day/ she went for to confess her/ to an holy man/ and told to him her advision/ And when the good man had herd all the manner/ he said to her/ Fair daughter/ ye are much beholden to serve god/ when he will your salvation/ and warneth. and showeth to you/ how ye ought to wash you/ and make you clean by confession of your sins/ And I shall show you/ how he hath showed by your advision the Vessel of silver/ which was foully bespotted of the donghylle/ which signifieth the soul that is in the body/ And if the body consented not to do sin/ she should be alway white as the vessel of silver/ that cometh fro the goldsmythe/ Right so is the soul when it cometh fro the font of bapteme/ And like as the Vessel that ye saw was in the dung/ in like wise is the soul in the body/ which is no thing but dung/ and filth/ For when the Chaytyf body hath sinned by his false delights. for every sin that he hath done/ there cometh a black spot in the soul/ And that abideth unto the time/ that the body which died the trespass have confessid and bewailed it in such manner as he died the deed/ and thereof hath made satisfaction/ And therefore fair daughter the voice of the vision hath said. that ye should make you clean & white like the silver that cometh fro the goldsmith/ For when ye come fro the font of baptism/ after ye ought put it in place. where it should be kept clean and without or dure/ that is to say to keep you fro going in to place/ where as ye ought abstain you for to do sin/ And keep you well that ye sin no more/ For it is a good thing to be shriven/ but it is better after the confession to keep him that he fall not again thereto/ For the turning again is worse than the first/ And when ye should be shriven/ ye aught to say all/ and retain no thing behind/ And it ought to be said in the manner as the deed was done/ then my fair daughters said the good man/ I shall tell to you an ensample of a burgess a moche mighty woman   

Of her that died. and durst not confess her sin/ capo. ixᵒ.  
tHere was a woman of great renomee and fame like to be a blessed woman and charitable/ For she fasted three days in the week/ of which she fasted twain to breed and to water/ and gave moche almesse· visited the seek/ nourished the orphans/ and was at mass unto midday And said many orisons and prayers/ And lived an holy life/ as a good woman ought to do/ And it happened that she departed out of this world/ by whom our lord would show ensample/ how she was lost for one only deadly sin/ For the sepulture in which she was laid bigan to fume/ & smoken/ and the earth to brenne· and there had been seen on the grave overmuch torment And the people of the Country marveled much/ what it meant For they wend verily/ that she had be saved above all other women/ then was there an holy man in the city/ which took the cross/ the stole/ and holy water/ and conjured the soul in the name of god/ And required of almighty god/ that it pleased him to show to him/ wherefore this stench and this torment was there/ then a voice was herd/ that said/ I am the power sinner. that am dampened to perpetual fire. For god showeth that my wretched body giveth out smoke and torment by ensample/ And I shall tell to you/ how it hath bifalle me by the sin of my flesh/ I lay ones with a Monk/ And I durst never confess me thereof/ for doubt to be accused for shame of the world/ And I doubted more the bobance of the world/ than the spiritual vengeance of my sin/ I fasted/ I gave for god's sake my good/ I herd masses/ and said many orisons & hours/ And me seemed the great good deeds and abstinence that I died quenched and estyncted all my sins/ which I durst not tell ne say to the priest/ wherefore I am deceived and lost/ For I tell well unto alle· that who that dieth in deadly sin/ and will not forthynke it. he is dampened perpetuelly/ For the sin ought to be confessed also foully as the dede· was done/ and by the same manner/ And when she had all said/ all they that were there present were moche abashed/ For there was none/ but that he thought she had be saved/ And thus said this good man this ensample to this woman that confessed her/ that she should confess and tell her sins like as she had done them/ and she should put away the spots of the silver vessel/ These been the spots of the soul/ And then this woman confessed her/ and lived after an holy lyf· And thus the beginning of her salvation/ came of the fastynges·s that she fasted on the friday in th'honour of the passion of our lord/ and the saturday for th'honour of the virginity of our blessed lady/ By which she was saved from peril/ For there is no good deed done/ but it is rewarded/ And it is a moche holy thing to fast/ And the more pain it doth or hurt to the heed or body. so moche is the fasting more of merit/ & greater of value For if the fasting grieved not/ there should thereof be no meed ne merit/ & yet for to show an ensample how fasting is of great merit/ It is truth/ that the king of Nynyue and all his city were saved thereby/ as it is contained in the great book of the bible/ For god had do synken certain cities and towns for the great sins that they delighted in/ And god commanded his prophet to tell to this king/ and to the city/ that if they amended them not/ that they should perish in like wise/ then the king and the people of the city had great dread and fere/ And for ca●●●ase the ire of god/ all they that were of age fasted forty days and forty nights/ and kneeled down on her knees/ and put sacks on their heads in great humility. wherefore god took mercy on them/ and repealed his sentence/ And so by their meekness and fasting they were saved/ And therefore my fair daughters/ fasting is an abstinence and a virtue much covenable/ which withdraweth and restraineth the flesh from evil desyres·s And humbleth the herte· and getteth pardon and grace of god And then all young women/ and specially the maidens and widows ought to fast/ as I have said here tofore by these ensamples/ which by the pleasure of god. ye shall well retain and keep   

How good women aught to maintain themself courteously. capitulo Deamo  
aFter this/ my daughters/ see ye well to. that ye be courteous and humble/ For there is no greater virtue for to cause you to have the grace of god/ and the love of all people. than for to be humble and courteous. For courtesy overcometh all them that been felouns proud by th'ensample of the sperhauk Take a sparrowhawk ramage/ And call him courteously/ and ye shall make him come freely to yow· ye fro the tree/ he shall come upon your fist/ And if ye be not courteous/ but rude and cruel he shall never come/ then sith that courtesy vaynquysshyth a wild bird/ which hath in him no reason/ then ought she well refrain a man and woman much more. that they be not ne have the heart orguyllous and fierce/ courtesy is the first ware and the entry of all friendship and of all worldly love/ And she that vanquisheth high courages/ and that amolysshyth there and wrath of every creature/ Therefore then it is a fair thing to be curtoys· I know a lord in this Country/ which hath gotten and conquered more knights/ squires and other people to serve him and to do his playsyrs by his great courtesy in the time/ that he bore arms/ than other did for money/ either for other things/ And this is my lord of Craon/ which ought well to be honoured/ and to be praised for his courtesy above all other knights that I know/ and I know that he hath gotten by his courtesy moche love and renomee of right great ladies/ and also of other great and small. Therefore my fair daughters show your courtesy unto the mean and small people/ for to do them honour/ And to speak to them fair and sweetly/ And for to answer them courteously/ they shall bear and do the greater reverence/ greater praising and renomee than the great/ For th'honour of the courtesy that is done and given to the great astates/ is but their right/ But that which is done unto small gentlemen and gentle women and to other of lass degree/ that honour and courtesy comen of a fire and a courteous heart/ And the little or pour man or woman to whom it is done/ thinketh that he is happy to receive it and hath therein agrete pleasure/ And giveth again great honour to him or her/ that hath done to him such courtesy and honour/ And by this manner of the small people to whom is done such courtesy or honour cometh the great loose and renomee/ which groweth fro day to day/ It happened that I was in a company of knights and ladies/ And a great lady took of her hood and humbled herself courteously unto a tailor/ And there was a knight that said to her/ Madame why have ye taken of your hood unto a taylloure/ And she answered that she had liefer to take it of to·s him/ than to have left it unto a gentle man/ And that was reputed for right well done/ and as for the best taught of all the other   

How young maidens ought not to torn their heeds lightly here ne there/ Capitulo xj  
aFter this in saying to them/ le ye not like ne semblable the tortoise ne to the Crane. which torn their visage and the heed above their shoulders/ and wind their heed here and there as a vane/ But have your regard and manner steadfast like as the hare hath/ which is a be'st that seeth alway to fore him even right forth. without turning of his heed here· ne there/ alway see that ye be steadfast in looking plainly to fore you And if ye will look a side/ torn your visage & your body together/ And so shall ye hold you in your estate more farm & sure· For they be mocqued that so lightly cast their sight and heed and torn their visage here and there   

How the daughters of the king of denmark lost their husband by cause of their manners Capitulo xijo.  
tHenne I would well/ that ye had understonden th'ensample of the daughters of the king of denmark/ which I shall account to you/ There been four kings on this side the see/ that anciently married for honour without covetise of land with daughters of kings and high princes that were well born/ and had good renomee of good manners/ of good maintain and steadfast/ And they should be seen if they were well shapen and like to bear children/ and that they had such things/ as women aught to have/ And these been the four kings/ the king of France/ which is the most greatest and noble/ the next is the king of england/ the third is the king of spain/ and the fourth is the king of hongarye/ which is by right Marchal of christian men in wars against the heathen men and saracens/ So it happened that the king of england was for to mary/ And he herd say that the king of denmark had three fair daughters and moche well born/ And by cause this king was a moche wise man/ And the queen a blessed woman and of good life/ be sent certain knights and ladies of the most suffissant of his royalme for to see these daughters/ And so passed the see/ and camen in to denmark/ when the king & the queen saw the messengers they had great joy/ & honoured & feasted them four days/ & none knew the truth which of them should be chosen/ And they affayted & arrayed the daughters the best wise they might/ And there was in this company a knight and a lady right cunning and moche subtle which took good heed and set their intents for to see the manner of these three young ladies & their contenaunces/ & otherwhile spaken and had communication with 'em/ And them seemed that the oldest was the fairest/ but she had not the most sure manner in her beholding/ but oft looked here and there· And turned oft her heed on her shoulders/ & had her sight ventillous like a vane/ The second daughter had much talking and spacke oft tofore she understood that which was said to her/ The third was not the fairest of them/ but she was most agreeable. & maintained her manner more sure and sadly/ & spoke but litil/ & that was well demeurly. & her regard & sight was more farm/ & humble than of that other two/ and thambassadors took their advice & council that they would return unto the king their lord/ & say to him such thing as they had founden/ & thenne he might take her that pleased him/ then they came to the king & queen for to take their l●ue/ & thanked them moche of their good company & of th'honour that they had done to them/ & that they would well report to their lord such things as they had seen of their daughters/ upon which he might do his pleasure. The king thenne licensed them & gave to them fair gifts/ & so they departed & came in to england And recounted to their lord th'honour that the king & queen had done to them/ & after they reported the beaultes of the daughters/ their manners/ & mayntenes/ & thus there was enough spoken of each of them/ & there were enough that sustained to take th'oldest or the second/ for th'honour/ & that it were best to take th'oldest/ & when all this matter had been well beaten & discussed/ the king which was wise of naturel wit spoke of the youngest & said thus Mine ancestors married them but for worship without covetise & for bounty of the woman & not for plaisaunce. but I have herd ofter mishap for to take a wife for beauty or for pleasance than to take her/ which is of steadfast manner/ & that hath fair maintain/ And there is not in the world so great ease/ as to have a wife sure & steadfast/ ne none so great & fair noblesse/ & therefore I chose the third daughter/ For I will have none of the other. & thenne he sent for to fetch her/ whereof the two older daughters had great despite & great disdain/ And thus she that bad the better and the more sure manner was made queen of england/ and th'oldest was refused for her wild looking/ which was over ventyllous And that other sister by cause she spoke overmuch/ Now fair daughters take ye ensample by the daughters of the king of denmark/ And let not your eyen been over ventyllous/ ne turn not your heed hither ne thither/ But when ye will see any thing on any side/ torn your visage and your body together/ And be not over full of words/ For who that speaketh overmuch/ is not reputed for wise. And ye ought well at leisure understand tofore that ye answere· And if ye make a little pause between/ ye shall answer the better/ and the more wisely/ For the proverb saith that as moche availeth to him that heareth/ and no thing understandeth. as to him that hunteth and no thing taketh as is said to fore/ And yet my fair daughters I shall say to you/ of a faith that happened me of this matter/ It happened me once that I was spoken to of marriage/ for to mary with a noble woman/ which had father and moder·s And my lord my father lad me ●h●der for to see her/ when we were there/ there was made to 〈◊〉 great cheer & joyous. And I beheld her/ of whom I was spoken to And I set myself in communication with her of many thyng●●● for to know the better her maintaining & governance/ & so we 〈◊〉 in speaking of prisoners/ And then I said to her/ damosel I would well and had liefer be your prisoner than any others/ & I think that your prison should not be so hard ne cruel/ as is ●●e prison of english men/ And she answered me that she had la●e seen such one/ that she would well that he were her prisoner/ & I demanded her/ if she would give him evil prison/ & she answered me nay/ but that she would keep him as derworthely as her own body/ & I said to her/ that he who somever he was he was well happy & curous for to have so sweet & noble a prison/ Shall I say to you She loved him enough/ And had her eye quick & light/ & she was full of words/ & when we should depart she was a●erte/ for she prayed me two or three times/ that I should not leave/ but come see her how sonever it went/ but I held me all still/ for I had never seen her to fore/ & she witted well that there was spoken of marriage of her and of me/ And when we were departed/ my lord my father demanded me what me seemed of her that I had seen/ & bade me to tell him mine advice/ & I answered to him & said that she was good & fair/ but I shall never be more near her than I am/ if it please you/ & told to him how me seemed of her & of her estate/ and then he said/ that he would not also that I should have her/ & therefore the over great malapertness & the light manner that me seemed to see in her/ discouraged me so that I married not with her/ where of I have thanked god sith many times/ for it was not after a year & an half that she was blamed/ but I wot neither it were with wrong or right/ & soon after she died/ & therefore my fair 〈◊〉 all gentle women and noble maidens of good lineage/ aught to be soft/ humble/ Ripe/ steadfast of estate and of manner/ of little speech to answer curtoisly· and not to be over wild to spring ne leap/ ne cast her sight over lightly/ For in little doing ne cometh but good/ For many have lost their marriage for to show them over moche/ and to make over great semblance. where of oft-times were supposed other things in them/ than ever were done or thought/   

How the daughter of Arragon lost her marriage/ Capitulo xiii  
I Would that ye should know how the daughter of the king of Arragon lost the king of spain by her folly/ It is contained in the gests of spain/ that a king of Arragon had two daughters/ of whom the king of spain would have one/ And for to cheese her that best pleased him/ he disguised himself in the form of a servant/ And went with his ambassadors/ that is to saye· his messengers/ and with a bishop and with two barons/ And it is not to be demanded/ but that the king made to them great honour and joy/ The daughters of the king arrayed and attoured them the best wise that they might/ And in especial the oldest/ which thought that their coming was for her/ And so they were there in the Court three days for to see and behold the countenances/ whereof it happened that in the morning when they salued them/ the oldest answered no thing but between her teeth/ as she that was fierce and of great port But her sister was humble and full of great courtesy/ and salued humbly the great and small/ After he be●●ld on a time that these two sisters played at tables with two knights. but th'oldest chid with one of the knights/ And demeaned strongly foul cheer. But the younger sister/ which had also lost made no semblant of her loss/ but made as good cheer/ as she had won/ The king of spain saw and beheld all this/ and drew him a part/ and called his council/ and said to them/ ye know well that the kings of france ne of spain ought not to mary them for covetise but nobly· and a woman of good manners well born/ and disposed to come to honour/ and to bear fruit/ And for as much as I have seen these two damoyselles·s And have byholden their manners and their guises/ me seemeth that the youngest is most humble and most courteous/ and is not of so haultayn courage/ as is the oldest/ And they answered to him/ Sire th'oldest is more fair/ And he answered to them/ none honour/ ne beauty. ne none earthly good may compare to bounty ne to good manners/ And in especial to humility/ And by cause I have seen her the more humble and the more courteous/ I wool have her/ And thus chaas her/ And then the bishop and the barons came to the king of Arragon/ and demanded of him the younger daughter/ then the king and all his people were much esmerueyled that they took not the oldest/ which was most fair/ But thus it happened that the younger was queen of spain/ by cause she was humble and soft of speech to greet and small 〈◊〉 her great courtesy/ whereof the oldest daughter had so great desdayn & so great despite that she bycan all frantic & from herself & therefore this is a fair ensample/ how by courtesy and humility is gotten the son of god and of the world/ For there is no thing so pleasant as Humblesse curtosye· and to salue fair the people great and small/ and to make no cheer of loss ne of winning/ For no gentle women aught to make none effrayes in them/ but aught to have gentle hearts and soft answers/ And to be humble/ For as god saith in the gospel/ he that is most worth and moos●● knoweth/ most humbleth him/ like as died the younger daughter of Aaragon/ which for her humility and courtesy conquered to be queen of spain/ and took it fro her older sister   

Of them that been chydars or scolds/ capo. xiiii.  
fair daughters/ see that ye begin no strif to no fool/ ne to them that been hasty and hoot/ For it is great peril Whereof I shall show to you an Ensample/ which I saw happen in a castle/ wherein many ladies & damoys●ls duelleden/ And there was a damosel daughter of a right gentle knight And she wax angry in playing at tables with a gentleman/ which was hoot and hasty and most Riotous/ And was not right wise/ And the debate was of a dies. which she said was not truly made/ And so much it increased that words were enhanced/ and that she said he was a coward and a fool. And so they left their play by chyding and strif/ then said I to the damoiselle/ My fair Cousin/ Anger you with no thing. that he saith/ For ye know well/ he is of hauntayn words & of foolish answers/ wherefore I pray you for your honour that ye take no debate against him/ & I told her & counceiled faithfully/ as I would have said to my sister but she would not believe me/ but yet did chide more after this than to fore/ And she said to him that he was nought worth· and many other words/ And he answered to her/ that he was better for a man/ than she was for a woman/ & she said that he said not troth/ & so the words aroos/ that he said if she had been wise and good/ she should not come by night in to the men's chambers/ and kiss them and embrace them without Candle/ And she supposed well to have avenged her/ and said to him that he lied/ And he said he died not/ and that such one & such one had seen it/ And there was moche people/ that herd it/ which knew no thing thereof to fore/ And many of them said/ that a good still/ and not so to have chyden had been better for her & that she was beaten with her own staff/ that is to say by her tongue/ and by her hasty speaking/ And after these words she wept and said that he had defamed her/ and that it should not be left so And she reassayled him to fore them all in such wise/ that he said yet more fowl and shameful words to the dishonour of her that she shall never recover for succour that she can make/ And thus was she shamed by the haultesse of her heart/ And therefore this a good ensample/ how no woman ought to chide nestryne against a fool/ ne with people that have haultayn courage/ but they ought t'eschew them/ For when they see that they will speak grossly and high/ they should let them alone· and hold them all still/ and say to them/ Fair friend I see well that ye speak high and will ryotte/ Now will I leave you/ and so depart and go fro him/ like as a knight did to a lady that I know/ which had an evil heed/ and said many outrages to the knight to fore all the peple· To whom the knight said/ Madame if it pleaseth you say ye as many marvels as ye will/ And if I here you/ I do you no wrong. I see well ye be married/ whereof I am sorry/ But now for all that she would not be still/ but chode more than to fore/ And when the knight saw/ that she would not leave ne be still for no thing/ he took a little wyspe of straw that he fond/ And set it to fore her/ And said to her Madam/ if ye chide more/ so chide to this wyspe of straw// For I leave it here for me/ And went his way/ and left her there/ and it was reputed for w●l done of the knight/ that so left her/ And she was holden for more fool than to fore. For when she fond not/ to whom she might chide/ she restrained her if she wolde· And thus ought it to be done/ For it is not honest ne good folk to strive with fools/ ne to chydars· ne to such as have evil heeds and been hasty and hoot/ but t'eschew them like as the knight did this lady/ of whom ye have herd/   

Of her that eat the Eel and plumed her pie/ Capitulo/ xv/  
I Shall tell to you an Ensample hereof upon the faith of women that eat the good morsels behind their husbands/ There was a damoisel that had a pie in a cag● which spoke and said all that she saw/ And it happened that the lord of the house made to keep a great Eel in a trunk in a 〈◊〉 And he kept it much derworthely for to give it to some good lord of his/ or to some friend/ if they come to see him/ And it 〈◊〉 that the lady said to the Chamberere/ that it were good to eat the great eel/ And they thought that they would say to their lord that thieves had eaten him/ And when the lord came home 〈…〉 began to tell and say to him/ My lady hath eaten the Eel 〈◊〉 when the lord herd this/ he went to his pond/ and fond not 〈◊〉 eel/ And came home to his wife/ and demanded her what 〈◊〉 befallen of his eel/ And she supposed to have excused her/ A●● he said that he was acerteyned thereof/ And that the pie had 〈◊〉 him/ And in the house therefore was great sobowe and noise/ But when the lord was gone out/ the lady and the chambere●e came to the pie/ and plucked of all the feathers of his hede· sa●eng Thou hast discovered us of the ele/ and thus was the p●ure p●eplumed and lost the feathers of his heed. But fro than fo●th●n if any man came in to that how/ that was balled or pilled or had an hyhe forehead/ the pie would say to them/ ye have told my lord of the ele/ And therefore this is a good ensample/ that no good woman should not eat for her lycorousnes the sweet/ or dey●●● morsels without the wyting of her husband· but if she emplead it well with honour/ This damosel was after mo●●e scorned & mocked for that eel by cause of the pie that so oft remembered 〈◊〉 to such as came thither so bald or pilled   

How women ought not to be jealous. Capitulo/ xuj  
I Shall say to you an ensample of this evil thing jealousy There was a damoisel married to a s●uyer/ which loved so well her husband that she was jealous of all them that he spoke to/ wherefore her husband blamed and reproved her oft/ but it availed no thynge· And among all other she was jealous of a damoisel of the Country which was of haultayn courage/ And so it happened on a time/ that she did chide against this damoisel/ And reproached her of her husbond· And that other said/ that by her faith/ she said not well ne truth/ And that other said that she lied/ And thus began they to fight and smite/ each other fiercely. And she that was accused took a staff/ and smote that other on the nose such a stroke/ that she brack the bone/ whereof she had ever after a crooked nose/ which is the most sitting member that a man or woman may have/ as it that standeth in the mids of the visage/ So was this woman all blemysshed and blamed of her husband/ and oft-times reproached/ so that it had been much better for her not to have been jealous/ and to have kept her visage hole without blemish/ And thus by the dysfyguring of her nose and mischance/ her husband might not love her so perfectly after/ as he died to fore/ as he was woned to do/ And other while took other/ And thus lost she the love and th'honour of her husband by her jealousy/ and her folly/ This is a right good ensample for all good ladies and gentle women/ how they ought to make semblant of such things/ and to suffer fair and curtoisly their sorrow if they have any/ Like as died one mine Aunt. which hath told it me many times/ This good lady was lady of languyller/ which then had a lord to her husband. that might well/ and held of rent for· xu· C. pound a year & held a marvelous noble estate/ but her husband was lecherous so moche/ that he held alway a woman or twain in his house/ And oft-times he rose fro his wife/ and went to his concubines/ And when he came fro his folly/ he fond a candle light/ and water with a towayll to wash his hands/ And when he was come again she said no thing/ but prayed him to wash his hands/ And he said that he came from the privy chambre· And therefore said she by cause ye come fro thence/ ye have the more need to wash you/ And otherwise she reproved him not/ But some time she said to him privily between them both only/ My lord I wot well and know of your fait with such one and such one/ but never for me by god's grace/ sith that it is your playsire/ And that I can by no mean remedy it. I shall not make to you the worse cheer/ ne semblant. ne to them also/ For I were well a fool to break my heed for the debate of your merchandise. sith it may be none other wise/ but I pray you my lord atte lest that ye make me no worse cheer/ ne that I lose not your love/ ne your good semblant/ For of the surplus I shall well deport and forbear/ And shall suffer all that it shall please you to command me/ And truly by the soft and sweet words that she said to him/ his heart malt/ and wax piteous/ and kept himself from it a good while. And during her life by great courtesy and humble obeisance she vaynquyssh●th him/ For by other weigh/ she had never done it/ And at the last he repented him/ and kept him only to her/ This is a fair ensample/ how by courtesy and obeisance a woman may best overcome and withdraw her lord and husband fro such feet and deeds/ and sooner than by rudesse/ For a man is of such courage/ that when they be run ●n with fierceness and rudesse/ they done it the rather/ and been 〈◊〉 worse/ And for so moche for to say truth/ and right/ an husband ought not to con his wife maulgre/ if she be some what ●●●lons of him/ For the wise man saith that jealousy is 〈…〉 of love/ And I trow he saith sooth/ For I should not much reach of such one/ as I set not by/ and that I had no cause to love whether he died well or evil/ but of my neighbour or of my friend I should be sorry and heavy at my heart if he had any harm or disease/ And therefore jealousy is not without great love/ But h●● is in two manners/ of which that one is worse than that other For it is in some/ in whom been no good reasons/ And that is much better to suffer for his honour and for his estate/ than for to have it/ And also a man ought to con not overmuch maulgre to his wife/ if she be a little jealous over him/ For thereby she showeth how her heart doubteth and hath great fere/ that another have not the love that she ought to have of right. after god and the church/ but she that is wise maketh little semblant/ and she ought to refrain her well/ and to bear her evil curtoisly and convertly/ And in like wise aught a man to make as little semblant as he may/ It is wisdom to him that may keep him/ but alweye the wife that seeth that her husband be a little jealous of her. if she apperceive that she hath caused it of any foolish pleasances/ which please him not/ the good wife then ought to deport and forbear wisely without making semblant tofore any/ how she speaketh or maketh any cheer by any were/ And aught to say between them both wisely. and the most sweetly that she may saying that she knoweth well/ that the great love that he hath to her/ hath made him to fere and doubt that she turneth not her love away from him/ And to say to him that he have no doubt ne be not afeard/ For by the grace of god she shall keep th'honour well of them both/ And thus by fair and soft words to move/ & take from him & bring him fro his folissh Melancolye/ For if she take it in anger/ and have high words she shall enlumyne the fire and make it worse/ and to make it worse than it was tofore. For many women been more fierce in their losings and lies/ than in their true sayings and words/ And therefore many have great doubt/ And thus I say you that the good wife how well that she have a little suspection of riot or grief she ought not the less to love her lord and husband for a little jealousy/ For she ought to think that is the right great love that she hath to him/ And how he hath great doubt and fere in his heart that another have not the love· that he ought to have by his right after god and holy church/ And to think and behold/ that if another withdraw the love/ that he ought to have/ that never he shall love her/ and that the love and the joy of their marriage should be lost/ And their good and menage should torn to decline and fail fro day to day/ And this is a thing/ that moche people ought to remember and trxpresse oft in their mind/ And therefore this is a good ensample/ how the courage & thought ought to be measured   

How a good woman ought not to strive with her husband/ Capitulo/ xvij/  
aFter this a woman in no manner wise ought strive against her husband/ ne answer him so that he take thereby displaysyre/ like as died the wife of a burgeys which answered to her husband so noiously. and shamefully to fore the people/ that he bicam angry and fell to see himself so ruled to fore the people/ that he had thereof shame/ And he said to her/ and bad her once or twice/ that she should be still and leave/ but she would not/ & her husband which was wroth smote her with his fist to the erthe· And smote her with his foot on the visage so that he broke her nose/ by which she was ever after all disfygured· And so by her riot and annoy she gate her a crooked nose moche evil/ It had been much better for her·s that she had holden her still and had suffered/ yet it is reason and right that the husband have the high words/ and it is but honour to a good woman to suffer and hold her in peace/ and leave the haultayn language to her husband and lord/ And it is in the contrary to a woman great shame and villainy to strive against her husband be it wrong or right/ And in especial to fore the people/ I say not/ but when she shall find him alone and time/ but that she may well reprehend him and advise him in showing courteously that he had wrong and unright with him/ And if he be a man reasonable/ he shall con her thank/ And if he be other 〈◊〉 hath not she done but her part/ For right so should a wise 〈◊〉 do/ by th' ensample of the wise queen hester/ wife of the king Assuere/ which was much melancolyque and hasty/ But the 〈◊〉 lady answered not to his ire/ But after when she sa●●e him 〈◊〉 attempered/ place/ and time/ then died she what she 〈…〉 And it was great wisdom of a woman/ And thus ought 〈◊〉 women to do/ By this ensample/ the women that been 〈◊〉 and ramping been not of such obeisance/ as was a 〈…〉 merchant/ of whom I shall say and tell to yow·   

How a woman sprang upon the table· Capitulo xv●●●  
IN a time it happened that Merchants of France came from certain Fairs/ where as they sought Dra●●er●● And as they came with merchandise fro Rouen/ that one of them said/ it is a moche fair thing a man to have a wife obeissant in all things to her husband/ verily said that one/ my wife obeyeth me well/ And the second said. I trow/ that my wife obey me better/ ye said the third/ lead lay a wager/ that which wife of us three that obeyeth best her husband/ and doth sonnest his commandment that he win the wager/ whereupon they waged a jewel/ and accorded all three to the same & sworen that none should advertise his wife of this bargain/ sau● only to say to her/ do that which I shall command what sonever it be/ After when they came to the first man's house/ he said to his wife Spring in to this bacyne/ and she answered/ wherefore or what need is it. And he said by cause it plays●th me so/ and I will that thou do so/ Truly said she I shall know first wherefore I shall spring/ And so she would not do it· And her husband wax much angry and fell/ and gave her a buffet/ After this they came to the second mrachauntes house/ and he said to his wife like as that other said/ that she would do his commandment/ And it was not long after that he said to her/ Spring in to the basin/ And she demanded him wherefore/ And at the last end for aught that he died/ she did it not/ wherefore she was beaten as that other was/ then came they to the third man's house And there was the table covered· and meet set thereon And the merchant said to tother merchants in their errs/ that after dinner he would command her to spring in to the bacyn/ And the husband said to his wife/ that what somever he commanded her she should do it/ his wife which that moche loved him and dread him herd well the word. And it was so that they began to eat/ and there was no salt upon the table/ And the good man said to his wife/ Sail sur table And the good wife which had fere to disobey him/ sprang upon the table and overthrew table/ meet/ win/ and platters to the ground/ How said the good man/ is this the manner/ Conne ye none other play but this/ be ye mad or out of your wit. Sire said she/ I have done your commandment/ have ye not said that your commandment should be done what somever it was. Certainly I have it done to my power how be it that it is your harm and hurt as much as mine. For ye said to me that I should spring on the table/ I said he/ I said there lacked salt upon the table/ In good faith I understood 〈◊〉 she for to spring/ thenne was their laughter enough & all was taken for a board and a mocquerye/ then the other two Merchants said it was no need to late her spring in the basin/ For she had done enough/ And that her husband had won the wager/ And she was more preised than the other two that would not do the commandment of their husbands. For moyen people chastysen their wines by buffetties and strokes/ but gentle women aught to be chastised by fair semblant and by courtesy 〈◊〉 For other wise ought not to be done to them. And therefore every gentle woman showeth whether she have gentle courage or none That is to wite that she showeth by fair semblant and by courtesy that she obeyeth and hath ever doubt to disobey/ lest any harm come or might happen or fall to her· For the other two wives obeyed not their husbands like as the good wife died to the third merchant which for fere of disobeisance to her husband sprang upon the table/ and threw down all/ And thus ought every good woman to fere and obey her lord & husband and to do his commandment is it right or wrong/ if the commandment be not over outrageous/ And if there be vice therein/ she is not to blame/ but the blame abideth upon her lord and husband/ And also that she ought not tansuere to every word of every husband ne of other/ And that therein is perish like as was of the knights daughter/ that set her honour in great balance for to strive and answer to the hasty squire that said to her villainy as a fool/ For many been so haultayn and of so evil courage/ that they say in hastiness and heat all that they know and cometh to mouth/ Therefore it is great peril to begin strif to such people/ For who so doth/ he set his honour in great adventure/ For many say in their anger more than they know for to avenge them   

Of the woman that gaf the flesh to her honndes/ capitulo/ x●x  
I Shall say to you an Ensample of a lady that gave the flesh and good morsels to her little hounds/ There wa● a lady which had two small hounds/ whom she much loved and had so derworthe that that she took in them greet pleasance/ She made for them daily dishes of sowpes/ and after gaf to them flesh and other fryandyses delicious/ And on a time there was a frere mendy●aunt that said to her that it was evil done to give such meats to the hounds that were great & fat/ where as there were moche pour people lean and dry for ●●gre/ Thus he preached unto the lady/ but for all that she would not leave it/ S●o thenne a little afterward this lady became seek unto the death/ And there happened a wonder thing/ which was seen all apertly. For there came upon her bed two little black dogs/ And when she drew on and was in a trance they were about her mouth/ and licked her lips/ And where as they licked her on the mouth/ it bycam as black as a Coal/ This I have herd of a damoisel that said that she had seen all this. And named to me the lady/ This is a good ensample to every good lady and woman/ how they ought not to have over great plais●re in such things/ ne to 〈◊〉 flesh/ ne lychorous meats to the hounds. For lack of which the pour people of god die for hunger the which been the creatures of god made to his semblance and likeness/ and been his servants/ such women understand not the word of god in the gospel/ where as god saith/ he that doth well to the pour/ doth to me service/ These women resemble not unto the good queen blanch/ that was mother of saint Louis which did do give in her sight the meet to the most needy and meseased. And after saint Louis did in like wise/ For he visited the power people and fed them with his own hand/ The pleasure of every good woman is to see the fatherless and moderles children and lytel pour children and them nourish and cloth/ as died the holy lady that was Countess of Mauns which nourished well thirty orphans/ and the little pour children for pity/ and therein was all her disport/ And therefore she was loved of god/ and had an holy life and a good end/ And there was seen at her death a great clearness and light all full of little children/ These were not the small hounds that were black/ which were seen with the other/ as ye have herd tofore   

Of them that take first new gyses/ capitulo/ xx  
fair daughters I pray you that ye been not the first for to take on you new array ne gyses. and that ye in this case be the last and tarry longest/ And in especialle the new gyses of women of strange Country. For I shall say you of a debate which was f a baroness. that dwelled in guyenne/ And of the lord of beaumont father of him that is now lord/ which was a subtile and a wise knight/ This lady aresonned him of his wife/ And said fair Cosyn· I am come fro britain and have seen my fair Cousin your wife. which is not arrayed ne adorned as been the ladies of guyenne ne of many other places/ For her pourfyls of her garnementes ne of her hodes been not great enough after the guise that now is used/ then the knight answered to her· Madam sith she is not arrayed after your guise/ and that her pourfyls seem little/ wherefore ye blame me be ye certain that ye shall blame me no more therefore/ For I shall do array her as queyntely and as nobly as ye or any other been and yet more/ For ye have not but the half of your garnementes and of your hood turned outward with gries and crmynes/ but I shall do to her better/ For I sha●le make her kirtels and hoods all the fur outward/ & so she shall be better pourfylled than ye ne the other/ And after this he said/ Madame/ think ye/ that I ne will well that she be arrayed after the good ladies of the Country/ yes verily/ but I will not that she change the guise of good women/ ne of the ladies of worship of France and of this Country/ which use not the guise of the loves ne of the lemans of th'english men/ ne of the people of companies/ For these been they that first knew this guise in britain and in Guyenne of these great pourfyls and of the Coursettys turned by the sides/ For I was of that time and saw it/ And for to take the guise of such women that brought it first hither/ I hold them evil counseled and also them evil advised that array them so/ and also them that take and use it/ how well that the princess and other ladies of Englond· which after their long coming may well do it/ But I have herd of the sages that every good lady & woman ought to keep the guise & state of the good ladies and women of their Country & common guise of the R●y●●mme/ of which they been of/ And that they been most wise that been the last that take such novelties and new gyses/ And thus by renomee the ladies of France and of these low marches been holden the best ladies that been and lest blamed These words were said to fore moche people/ whereof the lady ●●ld herself nice/ and wist not what to answer/ And then many of them began to murmur/ and said among them/ that she had done better for to have holden her still and said nought/ And therefore my fair daughters this is a fair Ensample for to take and hold estate moyen and the guise of the good lady's of the Country and of the common of the royalme/ that they been of That is to say/ of that which the good ladies use commonly & that is a noble thing/ For to take a new guise comen by strange women and fro other countries/ they been more mocqued/ and scorned/ than for to keep the guise of their Country/ as ye have herd of the good knight that was wise/ and of great government in reproving of the lady/ And know ye for certain/ that they that first done and take the new gyses/ been scorned & mocked/ But god have mercy on us at this day/ after that some have herd that any new fashion or novelty of gown or array/ shall never rest till they have thereof a Copy/ And shullen say to their lord or husband daily/ such thing/ and such should become me well/ and it is right fair/ I pray you that I may have it/ if their lord or husband say to her/ my love if such one have it/ other that been holden as wise as she have it not/ And she then will say what though they can not array them/ what have I do with all/ Sith that such one hath it. I may well have it/ and were it as well as she/ And I say you that they shall find so many reasons/ that they must needs have their part/ but these manner of women been not found the most wise ne most cunning/ but they have their heart most set to the pleasance of the world/ I speak not upon the ladies ne the damoysels that may well do at their lust and guise/ For against their estate I think not to speak any thing that may displease them if I may know it/ For it appertaineth not/ ne is sitting to me but to honour and obey them to my powere/ ne I intend not to speak against them by this book/ but to my own daughters/ women and servants/ to whom I may say that as it shall please me. and after my will   

How me ought not to strive against them that been langageurs and full of words/ Capitulo xxi  
fair daughters I shall say to you an Ensample/ how it is perilous to speak and hold strife to people that have the world in their hand/ and that have manner and wit to speak. For gladly men ne win but little to hold strife of bourdes and japes to such men/ For it happened at a great feast where as were many great ladies and lords/ And that there was the marchal of Clermont/ which merueiloussly had the world in hand as of fair speaking and lying subtilely/ and to know himself and his being among all knights and ladies/ So then theridamas was one lady that said to hym· to fore all the people/ Clermont/ in good faith ye ought to give great guerdon unto god/ For ye be a good knight and seemly enough. and ye know many and con many marvels. and were perfect enough/ if your mocking ne were and your evil tongue. which sometime can not be still/ Now Madam is this the worst tache that I have/ She said ye/ Now see we then in this point as me seemeth for to judge rightfully/ that I have not so evil a tongue as ye/ And I shall say you wherefore/ ye have me reproved and told me the worst tache that I have after your advice/ And I have not said the worst tache that I know in you/ what wrong have I do then/ Madame I am not so swift of my speech as ye are/ The lady held her peace then/ And would that she had not striven ne spoken to him for diverse causes/ which I rehearse not· as I have herd recounted that it was enough spoken/ And some said that it had better for her to have been still/ And therefore this is a good Ensample/ For it is better sometime to be still and say no thing than to be over apperte and begin woedes to such men/ as have their words ready at hand/ And that have no shame to say double words having diverse intents/ And therefore take ye heed to whom ye enterprise to speak/ and beware that ye say no thing to their displaisire/ For for to strive is much perilous   

Of thee ladies that ar●sonned Boussycault. capitulo/ xxijᵒ  
yEt shall I say to you of this matter/ how it happened that three ladies supposed to have shamed Boussycault And what fill thereof/ Boussycault was a wise man/ and well bespoken among all other knights/ And had the world and rule at the will among great lords and ladies. So it happened at a feast that three great ladies sat in a Closette/ and spaken of their good adventures so long/ that that one said to the other/ foul all to her of us/ that will not say for good company if she were this year prayed & required of love/ verily said one of them/ I have been desired within this year/ by my faith said the other so have I/ & I also said the third/ Now said one that was most peert/ Foule be she that will not discover his name/ that last desired us/ By my faith said one/ if ye will ensure us to say the same also/ we shall say truly the truth. And she agreed & said that it was boussycault/ ye said that other. certainly it was he that desired me/ Certainly so did be me said the third/ Ha Ha said they is it so/ Certainly he is not so loyal ne true as we had supposed/ He is not but a bourdour/ and a deceiver of ladies/ let us send for him/ And anon ●e was fet/ and came/ and said to them· My ladies what pleaseth you/ they said we have for to speak with you/ sit hear down by us/ And would have made him sit at their feet. but he answered them and said. Sith I am comen at your sending fore/ let me have a chair or a stool to sit on/ For if I should sit low I might break my points or layners·s & ye might bear me on hand that it were another thing. And so he must have a siege to sytt on/ And when he was set/ the ladies that were well born began to say to him/ how is it Boussycault· that we have been deceived by you in time passed· For we had supposed that ye had been faith full and true/ And ye are not but a trompeur and a mockar of ladyes·s It is all your condition/ how said boussicault my ladies know ye that I have done any deceit or tromperye/ yes said that one. For ye have desired my fair cousins/ that been here/ & also so have ye me/ And ye have sworen to each of us that ye loved each best above all creatures/ this is a great losing/ & it is not truth/ For ye be not worthy ne of value to have three. And therefore ye been false and deceivable. And ye ought not to be put in the number ne in thaccount of good and true knights/ Now my ladies have ye all said/ ye have great unright/ & I shall tell you wherefore/ For at the time that I said so to each of you/ I had then my pleasance/ And thought so at that tyme. And therefore ye do wrong to hold me for a deceiver/ But me behoveth to suffer of you/ For ye have your parlementes upon me/ And when they saw that he was not abashed/ they began to say/ what shall we do/ let us draw lot for him/ & she that hath the shortest shall have him/ For if I lose/ I shall quite my part truly/ And I mine said the other/ then answered he and said to them/ nay my ladies/ by the sacrament of god/ I am not so to be departed ne to be left/ For there is here no woman that I will abide with/ And therewith he aroos and went his way And they aboden in the shame more abashed than he was/ And therefore it is great peril to begin strif or debate with men that know the world/ and that can maintain their manner And therefore this is a good Ensample not for to strive ne to have words with such manner men/ For in all thing is manner For other while they that ween to know most/ been sometime deceived/ And therefore I would that ye should remember an Ensample semblable to this matter   

Of three ladies that accuseden one knight/ capitulo/ twenty-three  
IT was so on a time that three badyes accuseden a knight of such a caas and of such a deceyvaunce/ And had shit him in a chamber alone/ and every lady had a damoisel/ And that notwithstanding they judged him to death/ saying that he never after should deceive in such manner lady/ woman/ ne maid/ And they were so angry and wroth toward him/ that each of them held a knife to slay him/ And then he said to them My ladies sith it pleaseth you/ that I shall die without remedy and without mercy/ I pray you all that it please you to grant me a bone & a yeft/ And they accorded & granted it 〈◊〉 And thenne said he/ wite ye what ye have granted/ & their 〈◊〉 nay/ but ye say it to us/ I desire then said he that the strongest hore of you smite me the first stroke/ Thenne were they all abass●●● & each of them beheld other/ & every thought in himself 〈◊〉 should smite the first stroke/ I should be dishonoured & 〈…〉 when he saw them so astonied & esbayed/ he ran to the 〈…〉 opened it/ & went out/ & so departed fro them/ & thus the 〈◊〉 saved himself/ & they abode all astonied & mocked/ & therefore 〈◊〉 little advisement is much worth at need/ be it to man or woman Then I leave to speak more of this matter/ And come ag●●ne to speak of them that have their heart all on the world as to be 〈◊〉 feestes/ joustes and carols & to go on pilgrimages more for disport than for devotion   

Of them that gladly go to feasts and jousts capitulo xxiv  
I Shall say to you an Ensample of a good lady that ga● a great blame at a great feast of a round table at joustes·s This good lady was young. And her heart was set to the world for to dance and sing well. wherefore the lords and knights loved her wel· Not withstanding her lord her husband was no thing pleased that she went so gladly/ but she oft p●●ide and required him to give her leave/ And her husband died so for fere to stand out of the grace of other lords/ And by cause they should not say/ that he were not jealous/ And he himself also spent largely for to acqueynte him at the feestes/ And for the honour of them both/ But she might well apperceive/ that if she had would done the playsir● and will of her husband/ that she should not have gone thither/ Hit happened on a time as she was accustomed to dance in a feast all night till it was day/ that suddenly the torches and lights were all quenchid/ And there was made great hues and cries/ & when the light was brought ageyne· the brother of the husband of this lady saw that a lord a knight held this lady/ and had put her a little a part or a side/ And in good faith/ I think verily/ that there was done then none harm/ ne villainy/ But nevertheless the brother said so moche that her husband knew there of/ And he had so great sorrow in his heart thereof/ that he mistrust her all his life after· ne never had sith that time to her so great love ne pleasance/ as he was woned to have/ For he was a fool/ and so was she also/ And ever after each arred at other like hounds. And they lost all their goods and household. And all for a little occasion/ I know well also another fair lady/ that moche gladly would be led to the feestes/ And was therefore blamed and sklaundred with a great lord· wherefore she took a thought & became seek a long time of so great a sickness/ that she she was all deffeted/ And had no thing on her/ but skin & bone And began to draw toward her death/ wherefore the sacrament was brought to her/ then said she to fore all that were there/ My lords & my friends/ behold & see/ In what point I am/ I was wont to be white/ Rody/ fat/ and the world praised my beauty/ Now may ye see what I am/ I am not like as I was w●ned to be/ I was accustomed to love festes/ joustes & torneyes but the time is passed/ me behoveth to go to th'earth that I came fro/ And also my right dear friends/ it is said and much spoken of me and of my lord of Craon/ But by that god that I own to receive/ and on the damnation of my soul/ he never required me of villainy/ ne never did to me more/ than the father that engendered me/ I say not but that he lay in my bed/ but that was with out villainy or thinking of any evil/ then were there moche people abashed that supposed well/ it had been all otherwise/ Not withstanding yet had she be sklaundred and blamed therefore a fore time/ and her honour hurt/ And for these things it is great peril to all good ladies that have their hearts overmuch set on the world· ne be over desirous to go to such feestes/ that they may keep them honourably/ The feestes and revels been cause of which many good ladies and gentle women get moche blame and noise without cause/ And nevertheless I say not but that they must sometime obey their husbands and their friends/ & go thither/ B●t my daughters if it happen that ye go/ And that ye may not refuse it goodly/ when it cometh to night that they shall dance and sing/ so keep you that for the speech of the world/ ye have alway by you some of your friends or of your servants/ For if it so happened/ that the torches or light were quenched and put out/ that they might abide by you/ n●t for ●●●tyng of any evil/ but for the peril of evil eyen/ and of 〈◊〉 tongues/ that alweye espy/ and say more harm than there is/ And also for more surely to keep your honour/ your name and your good fame. against liars/ that will alway say the evil and leave the good   

Of them that will not were their good clothes on high ●estes and holy days/ capitulo/ xxv  
aN other ensample I shall tell you of them that will not were their gounes ne clothes on high fest●s and on sundays for the honour of our lord/ then I w●●l● that ye should take ensample how a damoisel reproved her l●dy There was a lady/ which had good gounes & rich/ but she would not were them on sundays/ ne on fe●tful days/ but if she supposed to find there noble men of estate/ So it happened at a fe●te of our lady. which was on a sunday/ that her damosel said to her Madam why cloth ye not with your good gown this day for the love of our lady/ and of the sunday/ I said she/ for I see no men of estate here/ a ha said the damosel/ god and his mother been more great than any other/ And they ought to be honoured more than any worldly thing/ For he may give and take away all things at his pleasure/ For all good and all honour cometh of him and of his blessed dear mother/ and on their holy da●es we ought to array us the better/ hold your peace said the lady/ God and the priest and the people see me all day/ but folk of estate see me not all weigh/ & therefore it is greater honour to me to ara● & make me fresh for them/ Madame said the damosel that is eull said/ It is not said the lady/ late come all that may come thereof Anon with that word there came a wind all hoot. and smote her in such wise that she might not stxre ne remove/ more than a stone/ And then she confessed her and repented/ and avowed to many pilgrimages/ And was carried in a lytyer/ And she told to all men of worship that she fond the cause of this malady that had so taken her/ And that it was the vengeance of god/ And she said that she had more great joy and greater pleasure for to make her quaint and gay for people of estate that came from without forth in to such a place where as she was for to please them and to have part of their beholdings/ than she died for any devotion at the high feasts of our lord. ne of his saints/ And sith she said to gentle women. where as she arrayed her/ My loves/ loo see here the vengeance of god/ And told to them all the faith And said to them/ I was woned to have a fair body and gente/ And so said every man of me/ And for the praising the bobance and the glory that I took/ I clad me with rich clothes and fyn well pourfyld and furryd· And showed them at feasts and justes/ For sometime the fruit that was in me· was nought & folly/ & all that I died was for the glory and loose of the world/ And when I heard say of the company/ that said for to please me/ loo there is a well bodied woman ● which is well worthy to be beloved of some knight/ then all my heart rejoiced in me/ Now may ye see what I am/ For I am now greater than a pipe. And am not like as I was/ ne the gowns ne robes that I loved/ & had so dear. that I would not were them on sundays ne on the feestes for th'honour of god shall now never serve me/ And therefore my fair loves & friends/ god hath showed to me my folly/ that spared mine array on holy days for to show me fresh & jolly to fore men of estate for to have praising & beholding of them/ wherefore I pray you my friends/ that ye take ensample here at me/ Thus complained this good lady all seek and swollen/ seven/ year/ And after when god had seen her contrition & her repentance/ he sent to her health/ & was hole after her life/ & was ever after moche humble· toward god/ And gafe the most part of her goods for god's sake/ & held her afterward simply and had not her heart set toward the world/ as she was woned/ & therefore my fair daughters this is a good ensample how ye ought to apparel yow·s & were your good clothes on the sundays/ & the good feestes for th'honour and the love of god which giveth all/ And for th'honour of his sweet mother & of the holy saints more than for worldly people/ which been no thing but filth/ & earth/ And for their regard and praising/ For they that so done for their plaisaunce displease god/ And he shall take vengeance on them in this world/ or in that other/ like as he did of the lady of which ye have herd/ And therefore this is a good Ensample to all good ladies and to all good women   

Of the sister of saint Bernard which came to see him in great array Capitulo xxuj  
oNe Ensample. will I tell you after this matter/ It happened that saint bernard which was an holy man/ and of high lineage left all his great possessions/ and noblesse for to serve god in an abbey and to lead the better his life/ he was chosen Abbot· and aware hair and did great abscynence/ & was a great alms man to the pour/ And he had a su●ter which was a great lady/ and she came for to see him with great foison of people nobly arrayed with rich robes set with pearls & precious stones/ & in this great estate she came to fore her brother which was a good and holy man/ And when saint Bernard saw her in this array/ he blessed him/ and turned to her his back/ And the lady was greatly abashed by cause he deigned not to speak to her/ & he sent her word that he was afeard to see her in so great pride/ & so disguised & deffaited/ then she died of her rich atours & rich robes/ & arrayed her moche simply/ & thenne he came to her & said/ fair sister. if I love your body I own by reason much more to love your soul/ Ween ye not that it displesyth god & his saints & to all the Court of heaven to see such pride and bobaunce set up· And to array karoyn/ that within a day after the soul shall depart shall so rote and stink/ that no creature may feel ne see it without error and abomination/ Fair sister/ why think not ye once a day/ how the pour die for cold/ and for hunger there without/ where as the tenth part of your queynteryes and noblesses might refresh and cloth more than xl persons against the cold. then this holy man declared to her how she should leave the folly of the world· and the bobance thereof/ and showed to her how she should save her soul so much that the good lady wept/ And after she died do sell the most part of her rich Robes and rich array/ And led so holy a life/ that she had the grace of god and of the world/ that is to say of good and wise men/ which been better than fooles·s And therefore my fair daughters this is a fair Ensample that ye ought not have your heart set toward the world/ ne to find and set these new gyses and queyntyses to please with the world. but that ye depart so with god/ which all sendeth/ And so may ye get your salvation/ For it is better to have lass gowns and robes/ that the pour may have their part/ For who somever let all his intent for to have the pleasure of the world/ I am certain that it is folly and temptation of the fiend onre enemy/ And ye aught more better to array you for the love and honour of god/ than for the foolish thought of the world which is but a shadow unto the regard of him that all may and all giveth/ and alway endureth his glory/   

Of them that play and jape at the mass/ capitulo/ xxvij  
I shall tell you another Ensample of them that jangle at the masse· when they ought to here the service of god/ It is contained in the gests of Athenes/ that there was an hermit a moche holy man and of blessed life/ And he had a Chapel in his hermitage of saint johan/ And thither came many knights/ squires ladies and damoysels of the Country/ as well for the feast/ as for the holiness of him/ And this holy hermit song the mass. And when he turned him after the gospel/ he beheld the ladies and damoisels/ knights and squires/ that bourded & jangled in the time of the mass and ronned one with another/ And he beheld much their countenance/ And he saw that at each ere of man and woman was a fiend much black and horrible/ which also laughed and jangled among them/ and wrote the words that were said/ These fiends wenten springing upon their quaint arrayment/ and nice array like as the small birds that leap fro branch to branch/ And this holy man blessed him and marveled/ And when he was in his canon about th'end he heard them speak and laugh/ And then he smote the book for to make them be still/ but some there were that would not/ then said he/ fair lord god make thou them to hold their peace/ and be still/ and that they may know their folly/ then they that so laughed/ began to cry and bray/ both men and women as demonyakes and suffering so great pain. that it was a piteous thing to see and here And when the mass was sungen/ the holy hermit said/ hou〈◊〉 had seen the fiends of hell laugh upon them with evil contenaunces when he was at the mass/ And after he told them that they fill in great peril when they spoke and bourded/ and of the great sin that they died in the time of the mass/ when they should have been in the service of god/ To which none ought to come/ but for to give laud/ pray humbly and devoutly to worship god/ And after this he said/ how he saw the fiends leap & spring upon the horns/ & other nice apparel of many women/ And they were though that talked and jangled with company And they that thought more to complaire and please their amorettes & delights of the world/ than to please god/ & to have the regards & beholdings of the musardes/ on them/ he saw on these the fiends pin their keverchyefs/ but upon them that said their prayers & were in devotion/ they were not on them ne touched them how well there were enough of them/ that were well arrayed & curyously/ But it holdeth more in the heart than in thabyte/ And after he said that so arrayed them for to been the better seen/ and take heed of· done great sin/ And they that take pleasure in the service of god/ anger sore and given great debate to the fiend our enemy/ After that he had said thus many things/ the women and they that cried and were so tormented/ threw away their gay array/ as people out of their wit/ And alweye abode they there in such manner nine days/ And on the tenth day they were brought again to their right mind/ by the prayer of the holy heremyte· And thus were they chastised/ that fro than forthon/ they kept them from speaking and jangling in thetyme of the service of god/ wherefore we may well understand by this ensample that no person ought not talk in the church ne distourble the service of god   

An Ensample that happened at the mass of saint Martin capitulo/ xxviij  
aNd yet I shall say to you what befell at the mass of saint Martin of Tours/ The holy man song the mass And his godson saint Bryce help him to sing which was after him archbishop of Tours/ This saint Bryce began to laugh/ And saint Martin apperceived it/ And when the mass was done/ saint Martin called him/ And demanded of him why he laughed/ And he answered him that he had seen the devil/ which put in writing/ all that the men and women talked together as long as he said the mass/ Then it happened/ that the parchment in which the fiend wrote/ was over short/ And he began to draw it out a long with his teeth. for to make it larger/ And when he so drewhe with his teeth/ the perchemyn escaped fro him/ in such wise that he smote his heed against the stone wall/ And for that cause I lough/ And when saint Martin had herd that saint Bryce had seen this/ he preached up on this matter to the people/ how it was great peril to speak & talk in the mass time/ and in the time of the service of god/ And yet sustain the great clerks that me ought not say no prayers in the mass time/ And in especial while the gospel is red and per omnia with the preface/ And for these causes aforesaid my fair daughters/ ye have hereby a fair ensample/ how that ye ought to maintain you humbly and devoutly in the church/ and not to talk ne jangle for no thing that may happen   

Of a knight that caused all a town to lose their mass where as he dwelled/ capitulo xxixo.  
aNother Ensample I shall tell you of them that lose their mass/ and also to make other to lose it/ I have herd told of a knight and of a lady/ that fro their youth took great pleasure to sleep to fore none. And this they used in such manner that oft-times they lost their mass/ And caused all they parish to lose it also/ in which they dwelled/ For he was lord and patron of the parish/ And the parson durst not with say him/ So it happened on a sunday/ that they sent to the parson that he should tarry for them/ And when they came/ it was passed midday/ And they of the parish told the priest that it was passed none/ And therefore he durst not sing mass/ And so they had no mass that day/ wherefore the people of the parish were much angry/ but they must needs suffer/ And it happened in the same night that the priest had a vision/ that him seemed/ that he kept a great flock of sheep. in a field/ where as was no grass/ And he would have brought them in a pasture for to have fed them/ where to was but one path/ and in that path was a black swyn and a sow/ which lay overthwert the way/ And these hogs were horned/ And he had so great dread and fere/ both he/ and his sheep. that he durst not enter in to his pasture/ And anon they turned back to their field without pasture/ And so they had no meet/ And then him thought one said to him/ leavest thou to give pasture to thy sheep/ for fere of these horned beasts/ & there with all he awoke/ And in like wise this vision happened the same night to the knight and to the lady his wyfe· for them seemed that they become a boar and a sow/ and were also horned/ And that they would not suffer the sheep to pass and go to their pasture/ And sith them seemed/ there came a great chase of black hunters sitting upon great black horses/ which had with them great quantity of greyhounds and black dogs/ whom them seemed. they uncoupled/ and died set them on 'em/ and made them all to draw hem/ and bite them by the ears/ arms/ and thighs/ And blewe their horns/ hallowed and cried/ And this chase or huting endured on them so long/ that them seemed that they were taken & slain/ & there with all they awoke being sore aghast & effrayed/ & this advysion happened and came to them two times/ Now it happened that the priest came unto the place/ where this knight & lady were/ And they told to him their vision/ And in like wise the priest told to them his/ whereof they were sore admerueyled and abashed by cause they were like/ then the priest advised him/ and said to the knight/ Sire there is an holy hermit here by in such a forest/ which shall make us wise and under stand of this thing/ then they went to this holy man/ and recounted to him their advision/ fro point to point/ And this holy man which was wise and of a blessed life/ declared to them all their fait/ And said to the knight & his wyf· ye be the black swine/ which keep the path and the entry of the pasture. that the sheep may not feed them/ ne may not eat of the good pasture That is to say that ye be lord of the parish/ in which ye dwell And ye have distourbled and let the good people and parisshens for to lere the service of god/ which is good pasture & refreshing of the spyrituel life of the soul/ by cause of your latchesse and your long rest/ And the horns that ye have been the branches of your sins/ which been much great/ And in especial of the great sins that ye have done in letting other fro the benefete and the service of god/ which ye may not amend but by greet penance and torment/ And therefore the vengeance of the wrong that ye have done/ is showed to you/ that ye shall be tormented and hunnted of the fiends of hell/ And at the last ye shall be taken and slain by the very hunting of devils/ like as it was showed to you by your advision/ And I say you certainly. that it had been lass sin an ninety against one/ that ye had herd no mass than for to take fro the good people ne fro the priest their devotion/ for when he abode over long/ he was angry & sinned in the sin of wrath/ and the good people also/ of whom some went to tavern/ And other lost their devotion and all good charity/ And all the sins and evils comen of you/ & by your sloth/ whereof ye shall give a reckoning peraventer has●lyer than ye ween/ For ye shall be hunted and put to doth like as ye have seen in your advision/ That is to say that ye been in the weigh to be dampened/ if ye put not thereto remedy/ then the knight was moche abashed/ and demanded of him council how he might do/ then the holy man said that he should three sundays kne●e to fore his parisshens/ and cry them mercy/ and pray them to pardon him/ And that they would pray to god for him and his wife also/ And from then forthon they would be the first to fore other at the church/ and there he confessed him to the hermit/ And he gafe to him that penance and other/ And fro than forthon he chastised himself/ And he and his wife thanked our lord/ that he vouchsafe to show to them this demonstraunce/ And I say you that fro than forthon/ they were the first that came to the church/ And also the holy hermit said to the priest and declared to him his vision. and told him that god ought to be more dread and served than the world. And therefore my fair daughters/ take hereby a good ensample/ that for your pleasure ye cause none to lose their mass/ ne their devotion for your sloth and negligence/ For it were better that ye herd none/ And I would well/ that ye should know and learn th'ensample of a lady/ that spended the fourth part of the day for to array her/   

Of a lady that dispended the fourth part of the day for to array her/ capitulo/ thirty  
there was a lady/ which had her lodging by the church/ And she was alweye accustomed for to be long to array her/ And to make her fresh and gay/ in so much that it annoyed and grieved much the parson of the church/ and the parishians/ And it happened on a sunday that she was so long/ that she sent to the priest/ that he should tarry for her/ like as she had been acustomed· And it was then farforth on the day/ And it annoyed the people/ And there were some that said. how is ●it/ shall not this lady this day be pinned ne well beseen in a mirror/ And some said softly. god send to her an evil sight. in her mirror that causeth us this day ● and so oft-times to muse & to abide for her. & thenne as it pleased god for an ensample. as she looked in the mirror she saw therein the fiend/ which showed to her his hinder part so fowl and horrible/ that the lady went out of her wit/ and was all ce●onyak a long time/ and after god sent to her health/ And after she was not so long in arraying but thanked god that had so suffered her to be chastised/ And therefore this is a good ensample/ how me ought not to be so long/ for to apparel ne to make her gay/ as for to lose the service of the mass. ne to make other to lose the service of god   

How god sprang in to the mouth of a holy lady/ capo./ xxxjo.  
nOw I shall tell you upon this matter of a good lady which was holy of life/ and moche loved god & his service/ And that day that she herd no mass/ she ere neither flesh ne fish. so evil at ease was she at her heart/ So it happened on a time/ that her chappellayn was in such wise seek/ that he might not sing mass/ The good lady was not well at ease at her heart/ by cause she had lost her service/ And walked out of her castle saying/ O good lord/ forget us not/ but please it the to purvey to us that we may here the holy service/ and in saying these words/ she saw two freres of religion coming/ of whom she had great joy/ And anon she demanded if they had said mass/ And they said nay/ And she desired them to sing/ And they said gladly/ if it please god/ And when the good lady herd that she thanked god/ And the younger song first/ And then when he had made three pieces of the sacrament/ the old frere beheld it. And saw one of the parts spring in to the mouth of the good lady/ in manner of a little bright clearness/ The young frere looked all about/ where it was become/ And that other trembled for fere and sorrow of his fellow/ And came to him and said that he should not be dismayed/ For that he sought was in the mouth of the good lady· Then was he well assured and thanked god of the miracle that thus happened to this good lady/ that so moche loved the service of god/ Loo my fair doughters·s this is a good ensample for you certain/ They that love god in his service/ god loveth them/ as it is showed appertely/ by this good lady/ which had so great desire to see him and here his service as afore is said/   

Of a Countess that every day herd three masses/ capitulo/ xxxij/  
I Would that ye should well retain an ensample of a good lady/ a Countess/ which every day would hear three masses/ And on a time she went a pylgremage· And it happened of her Chappellayns to fall of an horse to th'earth/ so that he was so hurt that he might not say mass/ The lady was at over a great mischief for to lose one of her masses/ And she complained devoutly to god/ And anon god sent to her an Angel in stead of a priest/ which song the third mass/ but when he had sungen/ and was unrevested/ it was not known where he bicam for any search that they couth make. Then thought the good lady/ that god had sent him to her/ And thanked him much humbly/ and this is a fair Ensample how god purveyeth to them that have devotion in him/ and in his service/ But I trow that there been many ladies at this day/ that pass well with lass than three masses/ For it sufficeth them enough of one mass only/ so lytell love and devotion/ have they in god/ & in his service/ Fo● in hearing of his service his propte person fond him/ For who somever loveth and dreadeth him/ he will oft see him and here his holy word/ And in like wise the contrary/ For he that hath not well set his heart to him ward/ he passeth lightly as many do in these days/ which have their heart more set on the world/ and on the delight of the flesh/ than on god.   

Of a young amorous lady/ and of an esquire/ Capitulo/ xxxiij  
I shall tell to you an Ensample of a young lady. which had set her heart on the world/ And unto her repaired a squire/ which was jolly and amorous on her/ And she ne hated him not/ And more for to have ease and delight for to speak and board together/ she made her lord and husband to believe that she had avowed to go a pilgrimage/ & her husband which was a good man suffered her by cause he would not displease her/ and so it happened on a time that she and this squire went a pilgrimage unto a monastery of our lady/ And they were in great pleasure on the way for to speak together/ For they intended well other things than to say their matins/ And they had great pleasure and delight on the weigh/ whereof it happened that when they were comen in to the church/ and were in the middle of the mass/ the fowl fiend/ which is alway in a wait tenflamme & tempt man and woman/ held them so subject in this temptation and fowl plaisire/ that they had their eyen and pleasances more to behold each other/ and to make small signs and tokens of love than they bade in the divine service/ or for to say devoutly their prayers/ And so it happened by open miracle/ that so great a malady took the said lady/ that suddenly she swooned/ And they knew not whether she was deed or a live/ And so she was born thence in men's arms in to the town/ as a deed body/ And her husband and friends were sent fore/ which were much sorrowful of this adventure/ And they beheld her/ and wis● not whether she would die or live/ then it happened that the lady which was in great pain saw a marvelous advision/ for her seemed that she saw her father and mother/ which had been deed long to fore/ her mother showed to her/ her breast/ saying/ Fair daughter/ loo here thy noreture/ love and honour thy husband and lord/ as thou didst this breast that gave the to sowke/ Sith that the church hath given him to the· And after her father said to her. Fair daughter why hast thou more pleasance and greater love to other than to thine own lord and husband/ Behold this pit that is beside thee/ And know thou for certain/ if thou fall in this fire of evil heat/ that thou shalt abide therein/ And then she looked and saw a pit full of fire so nigh to her/ that almost she had fallen therein. And she was then all effrayed/ And after this her father and mother showed to her well an hundred priests revested all in white/ And the father and mother said to her/ Fair daughter we thank thee/ by cause that thou hast revested this folk here/ And after that her seemed that she saw th'image of our lady holding a Coat and a shirt/ and said to her/ This Cote and this shirt keep the fro falling in this pit Thou hast defouled my house and mocked it/ And in this effraye/ she awoke/ and gave a great syghe· And then had her lord & her friends great joy/ and saw well that she was not deed/ And this lady felt herself all weary/ and feeble of the advision & dread of the fire/ and of the flame of the pit/ in which she was almost fall/ And she demanded to have a priest/ And anon was fet to her an holy man a religious which was a great Clerk/ and aware the hair and lived an holy life/ And to him she confessed her/ and told to him all her advysyons and the great dread that she had to fall in to the pit/ And there she told to him all her sins. & her young wanton life/ And the holy man declared to her/ her advision/ & said to her in this wise   

Yet of the same/ Capitulo xxxxiiij  
dAme ye been moche beholding to god/ and to his sweet mother/ which will not have you dampened/ ne the perdition of your soul/ But they show to you your peril and your salvation/ First they have showed to you your father and mother/ And your mother said to you/ Fair daughter see the breestes. of which thou hast taken thine noreture love & honour thy husband. like as thou hast done these breasts/ That is to understand/ ye aught to love & fear him/ like as ye loved the paps of your mother/ & there ye took your nourishing And like as the child leaveth all things for love of the 〈◊〉. & for the sweetness of the milk/ whereof he taketh his food/ right so ought every good woman next god and his holy law love her husband above all other/ and leave all other loves for him/ In like wise as our lord saith with his holy mouth/ that a man should leave father & mother/ sister & brother/ & abide with his wife & with wife her husband/ & that they be not twain but one flesh/ & that god hath joined man may not depart/ & also where he said that your mother said/ ye took your noreture in her paps & your wealth/ that is to say/ if ye love your husband above all other/ then shall your noreture grow & increase from day to day/ like as the child groweth by his noreture of the pap & by the s●ettenes of the milk/ which signifieth the great sweetness the 〈◊〉 the love that ought to be in true marriage/ & the grace of god du●lleth in them/ After your father said/ fair daughter. why hast thou more greater love & pleasance to other than to thine husband/ behold the pit that is beside thee/ & know thou verily if thou fall in the pit with great heat/ that thou shalt be lost therein/ that is to say/ that if thou love more another than thy lord/ thou shalt fall in to the pit/ where ye shall be brent & broiled for the delight of evil pleasance & evil heat/ And therefore he showed to you the pit of fire & of heat/ And the vengeance & the pugnition that behoveth to ensue for this delight & the heat of the foolish pleasance. After he showed to you the priests in white/ & said that ye had revested them/ whereof he thanked you/ that signefiance is/ that ye have 〈◊〉 revestid priests/ & done said masses for them/ & in like manner pray they for you· & they been sorry when they see them that done good for them been sent to perdition/ as ye may well apperceive that they were sorry of the temptation that ye had in the foul pleasance/ in which ye were in the weigh for to be lost/ & therefore they came for to succour you for love of the good deeds of the masses & almesses that ye have done for them/ After ye saw th'image of our lady that held a cote & a shirt/ & said this cote & this shirt have kept the fro falling in to the pit/ for thou hast defouled my house & mocked it/ That is to say that ye have been in the church in greater love of another/ than of him/ They were the foolish regards & the foolish plaisires that ye took him/ for whom ye emprised & took the journey: & also the voice said to you the have fouled & mocked his haus that is his church For all they that come thither for any other pleasance/ but for the devotion of holy place/ & do not the service of god/ but come for their pleasure and worldly delight/ they mock the church and the house of god/ After ye defouled it when ye sinned there like as the voice said to you. that was when ye had your heart set more in the pleasure of folly/ than on the divine service/ And of that trespass god hath willed to show to you your default/ And hath sent to you this great evil and sickness/ that ye have now felt/ And this grace and chastisement is comen to you for the service & good deed that ye died to two pour women/ of which ye gaf to one a Coat/ & to that other a smoke And the voice said to you/ that the Coat and smock have kept you fro falling in to the pit/ that is to say that the good deed and thalmose that ye have done for god's sake have kept you fro perishing/ For if ye had fallen in to the folly and fowl playsyre· where ye had set your heart in/ ye had been utterly lost and perished/ wherefore ye ought to give great thanking & service to god/ that he hath vouchedsauf to show you your error Now ought ye from hens forth to keep you from falling in such peril/ as for to lose all honour and your soul/ and not to have pleasure to love none so moche as your lord your husband to whom ye have promised faith and truth/ and ye ought not to change for better ne worse/ And if she change and love an other/ than she lieth and perjured her faith and truth/ Now have ye here god be thanked a fair mirror all like as the wise man showed you the advision/ And thus he confessed & taught her the best wise he couthe· & the lady waxed all hole/ and thanked god and left all her foolish plaisaunce/ then it happened about half year after/ that the squire that loved her paramours came from a viage/ and from an army where he had been/ And came to her quaint and jolly/ And began to board and jape/ & speak such language as he had to fore other times used/ And he fond her all strange/ then was he all abashed and admerueyled/ And demanded her and said/ Madame at what play have I lost the good time/ the life and the hope/ that I have had to live with you joiously/ And she answered to him that all that time was passed/ For never as long as I live said she I purpose to love ne have plaisaunce with none· save with my lord my husband/ And then she told to him the adventure that happened her in the chirch· And he thought and supposed well to have turned her/ but he might not/ and when he saw that she was feeme and constant/ he left her/ And after said/ and told to many other the constance and steadfastness of her/ whereof he much praised and honoured her the more/ And therefore here is a good Ensample/ how me ought not to go to holy pilgrimages for no foolish playsaunces/ but only for the divine service and for the love of god/ And how good it is for to pray/ and to do say masses for the souls of father/ mother and other friends/ For in like wise they pray and empetre grace for them that been alive that remember them/ and do good for them as ye have heard/ And also it is good to give alms for gods sake/ for the almesses getten grace of god to them/ that give them like as ye have herd/ And now I shall tell you another ensample that happened in a church/ which was called our lady of Bealem   

Of the man and woman that made fornication within the church/ Capitulo xxxv  
IT befall in the same church upon the Vygyl or even of our lady that one named P●rrot Lenard/ which was sergeant of the said church that same year lay with a woman under an Awter/ in which place this miracle befell/ They were joined together as a dog is to a bitch/ And in this manner they were founden & taken/ & so joined & knitted together they were all the hole day/ in so much that they of the church & of the Country had leisure enough to see & behold them· For they couth not depart one fro another/ wherefore a procession was made for to pray god for them/ And so about the eveuing of the day they were loosed and departed. that one fro that other/ Nevertheless needful and right it was that the church should be new hollowed/ And that the said perrot for his penance should go all about the church all naked on three sundays/ beating himself/ rehearsing and telling his default and sin/ And therefore here is to every man a good ensample/ how that he should hold him cleanly and honestly in holy church. And ●et shall I tell you an other ensample upon the same matter/ which befell in the parties of peytow/ which is not past three year   

Of a Monk that made fornication in his abbey/ Capitulo xxxuj  
IN pytowe was an abbey which was named chyure fare/ of which abbey the church hath be sore empeired and waste by the war/ The prior of the same abbey had a nephew that had to name pygrere/ It befell on a sunday after matins were done/ And as the Monks made 'em ready toward the high mass/ that this Pygrere was demanded and asked for/ and sought all about/ and he couth not be founden/ but at the last so great search was made for him. that he was found within the church lying upon a woman in great distress and hard impeached. For so nigh they touched and joined one to other that they might not depart nor stir one fro other/ but both at ones. And in such manner and point they were so long that all the monks came thither or they were losed· And when the pour Monk saw his uncle and all the other monks with him/ he had great shame and great sorrow in his heart/ And for this cause and mesehyef left he that abbey/ and went in another somewhere/ Here may be taken great Ensample/ how men ought well to keep themself fro sin doing in holy places/ specially to fleshly delight or lechery/ both in speaking or in any other manner/ For it is not convenient that a man in such places look nor behold maid ne woman. but by thought and weigh of maryage· For as god saith in the evangely/ as telleth and recounteth one evangelist/ saying that the sweet Ihesu Cryst entered or went in a church. which at that time was called the Temple/ where as men sold Mercery and other ware/ And as our lord god saw this/ he put them out everichone/ And said that his house should be kept clean/ And that it ought to be the house of holy orisons and prayers. and not house of merchandise nor pit or spelonke for thieves/ And for to confirm these reasons our lord god hath well showed to us apert or known miracles/ which of late he hath made in the foresaid churches as ye have herd/ And how that moche displesyth him that men defowle his holy house and his holy church   

Of the vices that run & been in many one/ Capitulo/ xxxvij  
mY fair daughters he that the best or good seeth/ and taketh the bad or evil. it is good right that after thereof he him repent/ I say so by cause that we have thorough this world many evil and bad Ensamples/ and more there be that rather and sooner taken the bad than the best or good/ They that so do been fools/ For they put themself out of the right way that is out of the commandments of god/ which all good/ and also our salvation teacheth us/ And he giveth us it both by writings and by law/ the which we hold and set but litil by/ For we see that the most part of the world rewleth and guideth themself after the carnal or fleshly delight and will/ And been full of vain glory and damnable worship. The one is proud for his science/ the other for his richesse/ Somme for their gentleness/ Other be that been envious of the goods and worship that they see in other folk more than in themself/ Other be that been irous and keep evil will in their hearts to the folk Other be that been so esprised and brenning in the heat and stinking fire of lechery that they be worse than wild beasts/ Other been glotouns & lecherous/ which taken over moche good wines and of delicate meats. Other also that been covetous to have other men's good/ Other be that been thieves/ usurers/ Ravynours'/ traitors and backbiters/ This manner of folk then showeth well/ that they be sons and disciples of the devil/ For well they ensyewe and follow the doctrine and faites of him their master/ by whose co●eunylle and temptation they be joined with sin and lying in the way of dampnacion· And therein the devil holdeth them fast bounden unto the time of shewynges of very and pure confession And of this manner the most part of the world is entatched and overcome/   

Of the good condycions·s that been in diverse and many manners/ among folk/ Capitulo xxxviij  
aLso there he other that been sage and wise/ which have all their heart and trust in god/ And for the love and dread that they have toward him/ they hold them cleanly and fro sin/ alway fighting against the fire of lechery/ Also they hold them sobirly fro eating of delicious meats and wines keeping good diet/ For such delicates been but the bronde that lighteth and sparkleth the fire of lechery/ Other there been that have grace/ wit and suffisance against covetise/ And other that have a free heart and piteous upon other men's pains// And been true and rightful toward their neighbours/ And also been peaceable. And therefore our lord god maketh them to live in peace and peaceably/ For who that the evil and the riot seeketh/ anguish and dolour shall soon follow him/ Many men by their great Ire and anger beaten themself with their own staff/ And every day been about to purchase to themself great pain and sorrow/ And therefore our lord God in the evangely/ blesseth all them that been debonair/ and peaceable of heart/ Alle such folk that so clearly and fervently byhaven and maintain themself in the love and dread of god and of their neighbours show well that they be well like their master. that is god the father/ of whom they holden and keep the holy commandments/ as holy church teacheth them/ & they have a free heart to withhold them after thexemplar of his son which is thexemplary of life/ and of joy perdurable/ And is the sweet well or fountain/ wherynne men may find all goodness and savement And therefore fair daughters/ have ye ever your heart in him/ and love and dread him/ And he shall save you fro all perils/ and fro all evil temptations/ Wherefore my fair daughters I will show and declare unto you by this book the true women and good ladies/ that our lord god praise so moche in his bible/ by whose holy deeds and operations were and shall be evermore praised/ Whereby ye may take good Ensample of honest and cleanly living/ And also I shall show you some evil women that were furious and replenished of all malice/ the which finished their life in great sorrow and heaviness/ to th'end ye take of them good Ensample to keep you fro all evil and fro the perdition. where as they fallen in   

Thensample of Eve our first mother capitulo/ xxxix  
tHe first ensample of evil and of sin/ whereby the death is come and entered in to this world came by Eve our first mother/ that little kept the commandment of god/ and the worship wherein he had enhanced and put her/ for he had made her lady/ of all things living that were under the heaven/ which all were obeying to her/ And if she had not fall in to the sin of inobedience/ there had be no fish in the see ne be'st on th'earth/ ne bird in thayer/ but that they had all be v●der her obeisance/ & at her will might have take them. and device & have them where somever she would/ Also she should have had children without any dolour or pain/ & never she should have had hunger ne thirst/ neither cold ne heat/ travail/ ne sickness/ tristesse or heaviness of heart ne earthly death/ No water might have drowned her ne fire might have conbusced or brent her/ ne glavye or weepen might have hurt her· no thing might annoy her/  
then look we and think how a sin alone without any more was cause to put her fro this great honour and worship and make her fall so low and in such secuage/ For she lost all that is before rehearsed only for the sin of inobedience/ Look ye well then/ that ye keep you fro it/ as I trust in god ye shall remembering this Ensample. And know ye that the sin of our first mother Eve/ came by evil and shrewd aqueyntaunce by cause she held parliament with the serpent/ which as the History sayth· had a face right fair like the face of a woman And spack right meekly/ she heard him with all her will/ and privily/ where Inn she died like a fool/ For if at the beginning she had not heard him/ But had come to her lord she had discomfited and overcome him to great shame/ And so the fool hearing of him turned her in to great loss & damage/ And therefore my fair daughters/ It is not good to here folk/ that been in their speech blandishing and casting many flattering words/ For they benefulle of deception/ The Serpent found Eve far froo her lord/ and alone/ Wherefore atte his best leisure/ he showed her his deceivable purpose and false language/ For the which cause it is not good to be alone with any other/ without he be of his next parent or kindred/ Not withstanding I say not but men may well bear honour to every one after he is worthy/ but men put more his honour and worship in jeopardy and danger by answer to much/ than by few and short answer/ For one word bringeth in another   

Of the second folly of Eve/ Capitulo xlᵒ.  
tHe second folly of Eve our first mother is/ that she to lightly answered without remembering her ne thinking to no harm/ as lucifer demanded and asked of her why she and her husband eat not of the fruit of the tree of life as they did of other/ she without taking any council of her husband answered and held with him talking whereof she died like a fool and misshaped her/ For the answer was not convenient to her/ but it longed and appertained to her lord Adam by cause god had given to her lord the keeping of her and of the fruit/ And to him had devised and told/ which fruits they should eat/ And therefore she might have answered/ that he should speak to her lord/ and not to her/ And therefore my fair daughters herein may ye take good Ensample/ that if one require you of folly/ or of any thing that toucheth your honour and worship· ye may well cover and hide it/ saying that ye thereof shall speak thereof to your lord/ Wherefore my fair daughters I would that ye well withheld within your heart thexample of a good lady of Acquyllee/ which the prince of that Country prayed of foul love/ And when he had enough prayed and spoken to her/ she answered that she should thereof speak to her lord/ And when the prince saw this· he left her in peace/ and never sith spack to her thereof/ and said to many one that she was one of the most perfit & best lady that was in his land/ & in this manner the good lady received great praising and loving of many one. And so ought every good woman do/ and not answer after her own will   

The third folly of Eve capitulo/ xlj/  
tHe third folly of Eve was. that she was not remembering the defence of god/ which he made to her/ & to her lord. For god told them. that if they eat of that fruit they should die of it. And therefore when she answered to th'enemy lucifer/ she told him not plainly the truth/ but said if we eat of it/ it might fortune so that by adventure we should die/ She ●y●e put condition in her answer/ as many foolish women do when men speak to them of folly/ but our lord god spoke to them with out any condition/ and without adventure/ Her simple and foolish answer gave to the serpent lucifer greater boldness to sp●●● to her more largely and to tempt her more plainly/ She did as they that herkene. and that lightly answer to them that require them of fowl love/ For by their simple and wise answer and by the herking of the fowl talking of them/ that pray them of so fowl love/ they give to them place and leave to speak furthermore/ as it happened to eve our first mother/ which herd th'enemy that tempted her/ and said to her/ ye may well take of the fruit and eat of it/ and so shall ye know both good and evil as well as he that such defence hath made unto you/ Ye know not why he hath forbid that ye should eat none of it/ It is because that ye should eat of it/ ye should be as fair as bright shining and as mighty as he himself is/ And so the fool and 〈◊〉 wend he had told truth/ and believed him by covetise and by his fair speaking/ as done the foolish women tha● been of light believe/ as they here the fair seemly words and blandishing words of the janglours/ that give them council to play and take the worldly disports against their worship and honour/ and by their flattering words and promises/ which they hold not they deceive them/ so that the pour and unwise women believe them in so much that they consent & grant to the fowl delight. of which they be by them so tempted/ whereof afterward they hold themself deceived & ashamed/ For when they have done with them their fowl delight and accomplished their will/ they leave 'em as shamefully defamed.   

Of the fourth folly of Eve capo./ xlijo./  
He fourth folly of Eve was the foolyssh beholding/ when she looked and beheld the tree & the fruit forbidden that god had to them defended/ This tree was to her eyen so fair and so delectable/ that she only by the sight of it desired of the fruit to th'end she should eat it/ And so by her foolish looking. she fell in a foul thought/ Therefore by a foul beholding and looking come oft-times many perils/ for as the sage saith/ The worst envy that men hath. is the eye/ Many have be deceived thorough falls beholding/ For there be many men that by their great art make a falls samblaunt/ or behaving of a falls beholding/ as many one that behold and look steadfastly showing by their look to be debonair and gracious/ whereof many a woman is by such falls beholding deceived/ for they ween & think that they make such looking & have such byhaving only by the distress of love· But they do it for no thing else than for to deceive them/ And therefore this is a good Ensample to a warrant and keep himself of false beholding/ Nevertheless offtime many one is by them deceived/ for when th'enemy findeth them in such fool looking & delight. he pryketh and enflammeth them by such temptation. wherein he holdeth them fast bounden/ in so much that he maketh them to fall in the filth or ordure of that they desire to do/ wherefore they lose both body & soul/ thenne all this evil come only by fowl beholding. And therefore I would ye wist and knew th'ensample of king david/ that only by a foul look in beholding the wife of Vrye his knight he fell in fornication of avowtry. And after in homicide/ in making him to be put to death/ whereof god took great vengeance on him/ and upon his people/ which occasion came only by fowl beholding/ as it befell by our first mother Eve/ that by her foolish look & pleasure she fell in the fait or deed/ which all the world and the human lineage bought full dear/ By this looking fait or deed came the death in to the world/ And therefore this is a good ensample for to keep himself fro such folyssh and falls looking/   

Of the fifth folly of Eve capo/ xliij  
tHe fifth folly of Eve was when she took and touched the fruit/ It had be better that she had had no hands/ For overmuch perilous was the touching of it/ But after the looking that sh had had. And as the two vices and her will were according together she had no fere ne dread no thing/ but touched it/ and took of it at her will/ And therefore saith the sage that men ought to keep himself fro touching of any delight/ whereby the soul and the body might be hurt in any manner/ For foolish touching vouchsafe and enflamme the heart/ And when Reason is blind/ which ought to rule and govern both heart & body. men fall in sin and in foolish del●te And yet saith the sage/ who that surely will keep him 〈…〉 cleanly/ he aught to lock his bands twice or thrice. or that ●e come to touch or taste any fowl thing/ It is to say that or 〈◊〉 enterprise or undertake any fait or deed/ he ought first to think two or three times/ For touching and kissing moveth 〈◊〉 blood and flesh in so much that they forget the fere and dread of god/ and the worship of the world/ And so many evil deeds bicomen by foolish attouchementis/ As in like wise bifelle to Eve that touchid to the fruit foreboden   

Of the sixth folly of Eve/ capitulo xli. ijo.  
tHe sixth folly was that she eat of the fruit. this was the most perilous point of the dolorous fait/ For by the same fait or deed. we & all the world were delivered to the peril of the death of hell/ and made strangers of the greet joy of paradies. how many an evil deed and dolorous become in the world only by that eting/ god knoweth it/ he god which is almighty/ how should men know how and in which manner thou shalt punish them that done such foolish and fowl faite●/ And that delighteth them in delicious meats/ and in strong and sweet wines/ whereof they nourish their body and fill their belly by which delight they be chafed and moved to the fowl delight of lechery and to many other sin/ Why take they no heed to the pour/ hungry/ that die for cold and for hunger and thirst/ of which god shall ask and demand to them account the day of his great judgement/ And know ye that sin is not only in taking to much of meats and wines/ but greater sin is of the delight that men take in the savour and eting of them/ wherefore the sage saith that the death lieth under the delyces as the net under the fish which is cause of his death/ Like wise the savour and delight that men take in delicious meats bringeth the soul to death/ And right so as the delight of the appell brought Eve to death/ in such wise be brought to their end may one by the delight that they take in delicious meats and good wines/   

The seventh folly of Eve/ Capitulo xlv  
tHe seventh folly was/ that she believed not what our lord god had told her and to adam her lord/ that is/ that she should die if she eat of the fruit/ But he told her not that she should soon die of bodily death/ but simply had said to her/ that she should die as she did/ first her soul and after of bodily death as she long time had be in the labour and pain of the world. and that she had suffered moche sorrow and sustained many meschyefs pains and dolours/ as god told & promised her/ And after her death she descended and fill in a dark and obscure prison/ whereout none scapeth/ that was the limbo of hell where she and her husband with all their lineage were in prison unto the time that our lord Ihesu Crist was put on the Cros which space of time was five thousand year and more/ And that same time god delivered them/ & also all though that had served him and had be obeisshing to his commandments in the old and ancient law/ And the cursed and evil folk full of sin h● let in the prison of hell/ he took with him the wheat/ and the straw he let burn/ Alas why think we not/ also they that be sleeping in sin to amend us/ and not ever strive with the foolish hope that we have of long life and not abide till we see us nigh our term and end/ such folk seeth not the death that of nigh followeth they which suddenly shall come/ as the thief that cometh in at back door to rob and kit men's throats/ And no man knoweth when he cometh/ And after this thief stealing day by day is destroyed/ Like wise is of the sinners that sin day by day/ till the death taketh them and destroyeth them Also as the thief that stealeth/ and that can not himself abstain fro evil doing/ and hath a delight in his theeftes till the time he is taken and put to death/ Like wise of the sinner that so so moche goth and cometh to his foolish pleasance and to his delights that men been perceiving of it/ in so much that he is ashamed and defamed of the world/ and hated of god and of the sages/   

Of the eight folly of Eve/ capitulo xlvjo.  
tHe eight folly of Eue. was/ that she gave thappeal to her husband/ and prayed him to eat of it/ as she died/ And as a fool would not disobey her/ And therefore they were both partners of our great sorrow and evil/ Here then is a good ensample/ For if any woman council any thing to her husband/ he ought first to think if she said well or not/ and to what end her council shall mow come/ or that he to her counsell give any consent/ For none ought to be inclined toward his wife ne so obeysshing/ but that he first consider if she saith well or not/ Many women be/ that give no force and care of nothing/ but that they may have their will/ I myself knew a Baron/ that believed in all things his wife. in so moche/ that by her foolish council/ he took death/ whereof it was great pity and damage/ But better it had be to him that he had dread her less and less believed/ Like as Adam foolishly believed his wife to his and our also great mischief and sorrow/ Therefore every good woman ought to think well/ what council she will give to her lord/ and that she council him not to do any thing· whereby he or she may have any shame or damage in acomplysshing her foolyssh will/ For and she be wise she ought to think to what end other good or evil/ her council may come/ And like as eve would not do well/ nevertheless she ought not to council other to do evil/ For it sufficed well/ and to moche if she died it/ hereupon may we take good Ensample/ for if one will not fast ne do any good/ he ought not to give to any other shrewd council that may keep him fro good and holy doynge· And therefore saith the sage/ he that so counceyleth other hath the greater part of the sin/ And therefore if one will do no good/ let other do as they be willing to doo·   

The ninth folly of Eve Capitulo xlvij  
tHe ninth folly of Eve was the last and most/ For as god died put her to reason/ asking to her/ why she had trespassed his commandment/ and had made her lord to fall in sin/ she then would have excused her/ and said that the serpent had so counseled her/ and had made her to do it/ S●● wend to alight her evil and her sin/ putting the charge of the deed upon other/ Wherefore it seemed that god therefore was more angry thenne than he was before/ For he said that fro thence forthon should the battle be of it between her and the enemy/ by cause she would be like unto god/ also that she did trespass his commandment/ And because she believed more in the enemy than she died in him/ that had made her/ Also by cause she deceived her lord by her foolish council/ and that she w●lde have excused her sin and misdeed/ god put the battle between man and th'enemy/ For thexcusations of eve displeasid moche to god/ as done now these days they that confess them & publishing their mysfaytes and sins. excuse themself in their confession/ that is to wite that they ne confess or tell their sins so villainly as they made them & therefore they be semblable and like unto our first mother Eve/ which excused her/ But saint paul saith that who so will be well & cleanly washed of sin/ he aught to confess and tell it as shamefully as he hath done/ or else he is not clean of sin. For as saint Peter saith/ Like so as the thief dwelleth fain there as he may be hid and there as men hide and cover his theft/ and goth not there as men cry after him/ Right so and by semblable manner doth sin in such folke· For they be lodged with th'enemy which hideth their thefts/ that is to say their sins by subtile temptation/ Here shall I leave to speak of Eve our first mother. and shall tell you how none wise woman ne ought to be to hasty in taking any new things brought up/ ne other novelties/  
And how sith late a holy man did preach thereof/ And after this matter I shall tell and rehearse unto you the ensample of a knight that had three wives/ and all upon this matter/ And thenne I shall turn again to the tale and matter of the evil and shrewd wives/ And also I shall tell of the good and holy women/ And how the holy scripture praiseth them   

How a holy bishop reprysed and taught many ladies Capitulo xlviij/  
I shall tell you how a holy man late died preach/ and was a bishop a right good clerk/ At his preaching & sermon were many ladies and damoisellies/ of which some were dressed and clothed after the new manner/ the remnant of their heeds was like two horns/ and their gowns made after the new guise. whereof the good holy man had marvel. and began to reprove them giving and rehercing to fore them many a fair ensample/ and told them how the deluge or gathering of waters in the days of Noah was because of the pride and disguising of men and specially of women/ that counterfeited themself of new and dishonest raiments/ And then when th'enemy saw their great pride and their disguising/ he made them to fall in the filth of the stinking sin of lechery/ which thing was so moche displesing to god. that he died made to rain forty days and forty nights/ without ceasing/ in so much that the waters were above the earth/ and surmounted by height of ten Cubits upon the hyhest mountain/ then was all the world drowned and perished/ and none abode on live/ safe only. Noe. his wife/ his three sones·s and his three daughters/ And all this great mischief came because of that sin/ And then as the bishop had showed to them this fayte & many other/ he said that the women that were so horned were like the snail that been horned. He said more/ I doubt said he that betwixt their horns th'enemy hath made his mansion & dwelling/ For as they take holy water/ they cast downward their faces/ And that maketh the devil sitting upon their heed by nature and strength of the holy water/ He told and rehearsed to them many marvels in so moche. that at the end of his predication he made 'em to be mowrning and full of thought/ For he had reproved them so sore/ that they had so great shame/ that they ne durst lift up their hedes/ and held them mocked/ and defamed of their vice/ And after many of them cast away their branches and horns/ and held them low and went simply/ For he said that such coyntyses & such countrefayting and such wantonness were to compare to the Copspyn that maketh his net/ to take the flies/ Right so doth the devil by his temptation the desguysing in men and women/ to the end they may be enamoured one of other. and for to take and bring them to the delight of lechery/ He taketh them/ and bindeth them/ as the copspyn doth the flees in her net as a holy hermit telleth in the book of the faders of life/ to whom was showed by tongue as ye may find plainly in the said book. And yet he saith that the coulpe of the sin was in them/ that first took & brought up such disguising and that every good woman and wise aught well to dread the taking and wearing of such raiments unto the time she seeth that every one commonly took and went in 'em/ For after the word of god/ the first shall be the most blamed/ And the last shall sit on the high siege/ The bishop that a good man was said an Ensample upon the fait of them that hasted them to be the first in taking and bringing up such novelties/ And said thus.   

How the young ladies were scorned and mocked of the old & Ancient/ Capitulo xlix  
IT befall that many ladies and damoysels were come at the wedding of a maid/ As they were going toward the place/ where as the dinner should be/ they found a passing fowl weigh within a meadow/ then said the young lady/ We shall well go thorough this meadow and leave the high way The Ancient and wise said they should go the high way/ For it was the best and more sure going and most dry/ The young ladies that full were of their will/ would not follow them/ and thought they should be before them/ at the said place/ And so they took their weigh thorough the meadow/ where were old clods all rotten/ And as they were upon them/ they broke under their feet/ And so they fell in the myere and dirt unto the knees/ And with great pain came they out again/ and took the high weigh/ They made clean their hosen and gowns with their knives the best they couth/ So long they were in washing of their hoses and gowns/ that they might not come to the begynnning of the dyner/ Every one demanded & asked after them but no body couth tell of them/ At the last they came as the first mes or course was eaten/ & after they had taken their refection & well drunken they began to tell and recount how they were fall in the mire unto the knees to/ Ye said then a good ancient/ and wise lady that was come by the hyhe weigh/ Ye wend to take the shortest way to th'end/ ye might be the ● sooner & first at the place & would not follow us/ it is well bestowed/ For I tell you for certain that some ween to auai●●e themself/ that hindereth them/ And such one is that weeneth to be the first and formest that oft findeth her the last of all/ She gave them these two notables/ to th'end they should know their fault/ for as saith the said holy man thus is it of this world/ they that first may have novelties of the world· ween to do well and be therefore enhanced and to fore other been holden and wished/ but as for one that holdeth it well done/ there been ten that maken of it/ For such one praiseth their doing before them/ that behind their back putteth out his tongue scorning and mocking them   

Yet of the same capitulo/ l  
sHe holdeth herself the best welcome that first bringeth upon her any novelties/ But as the good and holy man saith/ they that first take such new raymentis be like to the young ladies that fill in the myere/ whereof they were mocked by the wise ladies that took the best and right weigh/ for men may not mock them that keep such weigh/ And that use their life after reason and not after their own will/ I say not/ but that when that manner of new raymentis is taken & commonly wered of every one/ & in every town/ it may be then worn & taken/ but yet the wise woman shall leave and forbear it if she can And such women shall not be like ne compared to them that fill in the myere by cause they would be first in the place/ & they were the last/ Therefore my fair daughters it is good that none hast her not/ but good is to hold the middle estate/ The less is the most certain and seurest/ but as now is a cursed and shrewd world/ For if some foolish woman full of her will taketh & bringeth upon her any noveltee & new estate/ every other one shall soon say to her lord/ Sire it is told to me that such one hath such a thing that over fair is/ and that so well becometh her/ I pray you good sire that I may have such one/ for I am as good and as gentle of blood/ And ye as gentle a man as she and her lord been/ & have as well for to pay as she hath/ And thus she shall find so many reasons. that she shall have her will/ or else riot and noise shall all day be at home/ and never shall be there peace/ till she have her parte· be it right or wrong/ She shall not look if any of her neighbours have that thing that she will have/ Also she shall not abide till every one have it/ but the hastlyest that she may she shall do shape & make it/ And forthwith shall were it/ It is marvel of such coyntyse and novelties/ whereof the great clerks say that saying the men and women so desguysed and taking every day new raiments/ they doubt that the world shall perish/ as it did in time of Noah/ that the women disguised them and also the men which displesid god/ And hereupon I shall rehearse you marvel which a good lady died recount to me in this same year/ She told and said to me that she with many other ladies were come to a feast of saint Margrete/ where as every year was great assemble made/ There came a lady moche coynt and jolly/ and diversly disguised and arrayed more than any other there/ And by cause of her strange and new array everichone of them came to behold and look on her/ as it had be a wild be'st/ For her clothing and array was different and no thing like to their/ And therefore she had well her part beholding & looking then said the good lady esto her/ My friend tell ye us if it please you how ye name that array that ye have on your heed She answered and said the galhows array/ God bless us said the good lady. the name of it is not fair/ And I ne wot how such array may please you/ The tiding of this array and of his name were borne all about high and lowe· whereof every one s●orned and mocked her·s And as mocking and scorning came there she was to behold and look upon her/ I died ask of the good lady·s the manner and fashion of the same array/ And she told me the manner of it/ but evil I withheld it But as far as I me remember of it/ Hit was high culewed with long pins of silver upon her heed after the making and manner of a gibet or gallows right strange and marvelous to see/ And in good faith after that time the young and foolish lady that had that array on her heed was ever mocked & scorned & nought set by/ Here shall I leave to speak of the new and desguysed raymentis and of the good bishop that so reproved them that had and wered such array And that deed show to them by Ensamples and holy scripture how that such novelties/ that specially women took on them was token and sign of some great mischief to come as is were/ famine and pestilence.   

Of the good knight that had three wives and of their lives Capitulo lj  
air daughters I would ye couth and well withheld the example of a knight that had three wives/ A knight was sometime a right good man/ and of good and honest living/ which had an hermit to his uncle a good & holy man and of religious life/ This knight and his first wife which he much loved were but a little space of time together/ For the death that all consumeth and destroyeth/ took her/ whereof the knight was so full of sorrow that nigh he died thereof/ He ne wist where to seek any comfort safe only to the hermit his uncle that he knew for a holy man/ He came to him mourning and weeping/ wailing and regreting his wife/ The holy men comforted him in the best manner and wise that he couth/ And at the last the knight preid him that he would pray god for him that he might know whether she was dampened or saved/ The holy man had pity of his nephew/ and went in to his 〈◊〉 And there he made his prayer to god/ and required that it 〈◊〉 please him to show where she was/ And after he had be long time in orison/ he fill a sleep/ And soon after him thought/ he saw the power soul before saint Mychael tharchangel/ and the fiend at the other side/ and was in a balance/ and her good deeds with her/ And at the other side was the devil with all her evil deeds/ which grieved & troubled her sore/ it were her gounes that were of moche fyn cloth/ & furred of calabre/ lettuce & ermyn And the envy or devylle cried with a high voice & said/ Sire this woman had ten pair of gowns long & short/ And ye know well she had with half of them enough/ that is a long gown/ two kyrtells & two cottes hardyes/ or two short gowns/ & therewith she might have be pleased & sufficed. as a good & simple lady/ & after god & right she hath had of them to much by the half & of the value of one of her gowns/ l/ pour people had had l. else of burell or fryse/ which have suffered such cold & such mesease about 'em/ & yet she never took pity on them/ then took the devil her gowns/ rings & jewels that she had had of the men by love/ Also all the vain and evil words that she/ had said of other by envy/ and taken away their good renomee/ For overmuch she was envious and of evil talking/ and no sin that she had done he left behind/ but all this together he died put in the balance/ and weighed/ they were to her good deeds/ but moche more they weighed than died all the good that she ever had done/ And thus took her the devil which died her to endow her gowns that were then brenning as fire and had her within in to hell. And the power soul cried and sorrowed piteously/ Thenne awaked the holy hermit/ and told part of this advysion to the knight his nephew/ And commanded him and charged that all her gowns should be given for god's sake to pour folk/   

Of the second wife/ capitulo/ lij  
aFter this the said knight married him again to another woman/ they were five year together/ And then she passed out of this world/ And if the knight had be sore moved and sorrowful of the death of his first wife/ yet more he was of his second wyf· And weeping came to th'eremyte his uncle demening great sorrow/ and prayed him for this as he had done for the other that he might know where she was/ And for the great pity that he took of him/ saying him in such sorrow went alone in his Chapel/ And there made to god his prayer & orison/ There it was showed & revealed to him that she should be saved/ but that she should be. C. year within the fire of purgatory/ For certain fawtes which she had done she being in her marriage. that was that a squire had lain with her and other great sins/ Nevertheless she had thereof many time be confessed/ for if she had not so do she without doubt had be dampened/  
then came th'eremyte to the knight/ and told him how his wife was saved/ whereof he was joyful and glad/ Hear may ye see how that for one deadly sin she was so long in the fire of purgatory/ but it may well be/ as the holy man saith that they had done the deed ten or twelve times/  
For a certain and very truth is/ for every deadly sin confessed shall the soul be punished in purgatory the time and space of seven year/ Fair daughters take ye here good ensample how this fowl and false delight is dear bought/ And how thereof men must give account/ And also of them that have so many gowns and that so much waste their good to be jolyf & repair their carrion/ in so much they may have the look and beholding of the world/ and the plaisaunce of the folk/ Now see how it happened to the knights first wife/ that for her pride and for the great quantity of gowns and jewels that she had/ was lost and dampened for ever/ And yet many one is in this world that well have the courage so proud/ that well they dare buy gowns of three or four score Crowns/ & yet thinking it of little pries/ that if so were they must give to pour folk two or three shillings/ they should hold that overmuch/ and as half lost/ Look and behold ye then how they that have so many gowns whereof they coyntyse and array their bodies/ how ones they shall straightly answer of them/ And therefore every good woman after she is of estate and degree she ought to hold and behave her simply and honestly in her clothing/ and in the quantity of it/ And give a part to god/ to th'end she may in the other world be clothed of all joy and glory/ as died the holy ladies and holy virgins as in their legend is rehearsed/ As of saint Elyzabeth/ of saint Katheryn and of saint Agathe and other more/ that gave their gowns to the pour folk for the love of god And so aught to do every good woman/ Now I have told & recounted to you of the two first wives of the knight/ and hereafter ye shall here of the third   

Of the third wife of the knight capitulo/ liij  
soon after took the said knight his thyrdde wife/ and were long time together/ but at the last she deyde/ wherefore the knight was nigh deed for sorrow/ And w●en she was deed/ the knight came to his eme/ and prayed him for the same as he had done for his two first wives/ And as the holy man was in his prayers and orison/ it came to him in advision that an angel was before him/ which showed him the torment & pain that the pour soul suffered/  
For he saw appertely and clearly/ how one devil held her fast with his hands or clowes. by her hairs and tressis/ as a lion holdeth his proye/ in such manner/ that she couth nought move her heed here ne there/ & died put brenning needles thorough her brows/ which entered in to her heed/ as far as he might thrust them in/ And the pour soul at every time cried horribly/ And after he had made her to suffer such great martyr that overlong lasted/ Another devil horrible and over hideous came there with great brands of fire/ and thrested them unto her face/ And in such manner he tormented her and brent. and inflamed her over all sides/ that the hermit was thereof sore effrayed and trembled for fere/ But the angel assured him and said that she had well deserved it/ And th'eremyte demanded of him why/ And the Angel said that she had popped and polished her face for to seem more fair and plaisaunt to the world And that it was one of the sins that was most displesing to god/ For she died it by pride/ by which men fall to the sin of lechery/ And finally in to all other. For above all thing it displesith to the Creator. as one will have by craft more beauty than nature hath given to him/ And that it sufficeth him not to be made and compassid after the holy image/ Of whom all the Angels in heaven take all their joy and delight/ For if god had would of his holy purveyance/ they had not be women/ but they had be domme beasts or serpents/ And why then take they no heed to the great beauty which their creature hath given him/ And why do they put to their faces other thing than god hath given 'em It is therefore no marvel if they endure and suffer such penaunce· And then said the angel she hath well deserved it/ Go ye there as the body of her lieth and ye shall see the visage right hideous and afraid/ And by cause he was eveer busy about her brows and about her temples and forheede to dress and paint them that she might be fair/ and pleasant to the world/ it is convenient and right that in every place wheroute she plukked any here of her face/ that there be put every day a brenning bronde/ Sire said the hermit shall she be long in this torment/ Ye said the angel a thousand year/ and more he would not discover ne tell to him of it/ But as the devil died put the brounde in her face/ the power soul cried sore/ and cursed the hour/ that she ever was borne or engendered/ And of the fere that then the holy hermit had he awoke all afraid/ And came to the Knight. And told him his vision/  
The knight was sore abashed and right sore moved of this avision/ And went to see the body that men would have supposed had be fair/ but they found the visage so black and so hideous and so horrible to see that it was great confusion/ then believed well the knight for certain all that th'eremyte his uncle had told him/ whereof he had great horror and great abomination and pity/ in so much that he left the world and died were the hair every friday and every wednesday/ and gave for gods sasake the third part of all his ream and good/ And fro thence forth he used and holy life/ and had no cure more of the worldly bobaunces/ ne plaisire so moche he was fearful and aghast of that he had seen his last wife/ and of that uncle had told him   

Of the lady that blanked and popped her Capitulo l●●ij ●  
aNd for to affirm this Ensample that it may for very certain have be· I shall tell you of such one that byfelle but to late/ I saw a baroness right a high and noble lady of lineage/ the which as men said blanked and popped or painted herself/ I saw also him that gaf to her every year such things wherewith she popped her/ wherefore he took yearly great pension of her/ as he himself said as he was a part at his surety/ This lady was sometime right moche honoured and worshipped and also right mighty/ her lord deyde/ wherefore ever sin her stat day by day dymynnyssed/ One time was that she had more than lx/ pair of gowns as men said/ but at the last she had less and scant enough/ And of her I herd say/ that after she was deed her visage and all the body of her took such form and countrefaiture that men ne couth say what it was But well I ween that the painting of her face whereof oft she used as she lived/ also the great pride of her and the great waist and superfluity of her gowns was cause and occasion of such horrible countrefeture/ wherefore my fair daughters I pray you that here ye will take good Ensample and well withhold it and keep it in rememembraunce withynne your hearts/ And that ye put no thing to your faces/ but love them/ as god & nature hath made and ordained them. for ye may find and see at our lady of Rukemadoure many tresses of ladies and damoiselles that had washed them in win and other things/ And therefore they might not enter in to the Chirche· till they had do kit of their tresses and brought them in to the Chapel of our lady/ where as yet they be hangynnge/ This faith or deed is approved/ And I tell you that that our lady died show to them great love in doing this myracle· for the glorious virgin would not that they should lose their pain and time coming thither/ Also that they should not be lost for ever/ therefore she showed the said miracle on them/ wherefore they that were in the weigh of perdition were brought to the weigh of salvation/ Here is a fair spectacle to every woman to see in/ and conceive the time coming and the time also gone and passed as in the time of Noah when thorough the sin of pride god sent the deluge of waters/ whereof all the world was drowned/ for by that sin of pride came among men and women the fowl and vile sin of lechery/ And thereof came the great peril/ and of all the world scaped no more but eight persons   

Of the wife of loath that trespassed the commandment of god/ Capitulo lu  
aN Ensample I shall rehearse unto you/ of Lothis' wife/ which god saved out of Gomore with her lord and her two daughters/ God defended her that she ne should look bebind her/ but she did not his commandment/ but looked anon behind her/ And therefore she became/ & was turned in to a salt stone/ Right so as saint Martin of verter deed do fall and perish the city of derbenges which was in the bisshopryche of Nantes/ which perished thorough the sin of lechery and of pride as died that city/ whereout Loth was saved/ that was Gomore and Sodom and other five cities more that god made to be conbusted and sunken unto the Abysmes/ And became a great water that men call the lake of Gomore/ And the cause was the sin of lechery/ that so marvelously stinketh/ that the stench of it goth unto the heaven/ and bestormeth all the order of nature/ And so were the seven cities burned and fourdryed in stinking sulphur/ by cause they that were much used of the filth & ordure of lechery/ For he that might do it/ did it without having any shame/ And to it enforced themself without keeping in their fowl and abominable doing the law of reason of nature· And right so as their hearts were brent and esprised in that fowl sin of lechery/ our lord god made them to be brent and with them their children & goods by thunder and stinking fire of sulphur/ which over hot and horrible is. And this was the vengeance and punition of our creature the father/ Here is a fair ensample. how men ought well to keep 'em self fro the forfeit of marriage which is commandment of god/ For in marriage men may do many grievous sin/ After then as the wife of Loth had looked behind her for to see the torment of the sinners that were perishing by fire of sulphur as befo●● is said/ she was transformed in to a stone by cause she trespassed the commandment of god/ Here may the sinner take fair ●●●nyffyaunce or ensample in thinking how oft god hath pardo●●ned him his misdeeds and faults when he hath granted him grace to confess them/ but the commandment of god. that is to say of the priest which hath defended him. that no more h● should see behind/ that is to understand that he ne should torn any more to sin/ but eftsoon after he doth the contrair/ And such men or women be to compare to the wife of Lothe· And as I trow they shall at the last be transformed in to a stone as she was/ that is to weet transported or borne in to the Abysms of hell/ I would ye couth th'example of the lady that died leave her lord that was a fair knight/ and went with a Monk/ and her brethren pursued her/ and died so moche that they found her that night dying with the said monk/ They kit away the Genytoryes of the monk/ and casted them in their sisters visage/ And they took them and both together they putted in a sakke with great foison or quantity of stones and casted them in to a deep water/ And so both together they were drowned/ For of evil life cometh ever an evil end/ And it is a sin that needs must at the last be known and punished/ And yet I shall tell th'example of the two daughters of Loath/ how th'enemy tempted them villainly/ They saw once their father without any breach/ And forthwith both were tempted of his company/ & they discovered each to other their secret and faitt/ And then went and took good wines and good meats and festyed and chyered their fader· and so much they made him drink that he was drunk/ And anon they had him to his bed/ and both all naked went/ and layed themself a both his sides/ And moved him to fornication/ in so much he had the maidenhead of them both/ which were his daughters/ This was a perilous and abominable sin/ Nevertheless they were both great with child/ And had two sons the one named Moab/ and the other was called Amon/ Of which two sons came first the paynims/ and the falls law/ And many evils and sorrow came by that sin And men say they were become passing proud after the transformation of their mother/ And that all their intent was to coyntyse and array themself/ which caused the devil first to temp●e them lightlier and the sooner he brought them to that fowl sin of lechery/ I would also ye couth and well had withhold within your thoughts th'example of the fowl damoysel/ the which for a hood that a knight gave her/ she died so moche by certain yefts and promesses that her lady did his will/ and made her to be defamed and dishonoured/ whereof great mischief befell/ For a servant of her lord which of youngth he had brought up and nourished perceived him of it/ and told it to his lord/ in so much that soon after he took & fond the knight with his wife/ he killed him/ and died his wife to be mewred and put in prison perpetuel/ where as she died in great sorrow and ●angoure/ It happened once or she was deed/ that her lord came forth by the prison where she was in/ he then stood still and harked what she said/ And she sorrowed sore and cursed her that had counseled her so to do/ And then he sent one to wete what was she that so had counseled her/ And she said how it was her damoisell The lord made her come to fore him and commanded and straightly charged her/ that she should say truth/ And at the last she confessed that she was cause of her mischief/ And that she had counseled her/ & for her labour she had of the knight a hood/ And then the lord said/ For a little thing ye have undo you and have be to me traitress. And therefore I judge and give sentence/ that the hood and the neck be both cut together/ And so was her judgement/ Now may ye see how good is to take with him good company and in his service good and true servants that be not blamed of no man living/ For the said damosel was not wise/ And therefore good is to take wise servants and not fools/ For fools and shrewd servants be sooner brought to do some evil and to give evil council to their lord or lady than other/ as died the two daughters of loath one to other/ And the same damoysel which had and received the guerdon of her desert   

Of the daughter of jacob that was depuceled or her maydenhode taken fro her/ Capitulo luj  
I shall tell you another Example of the daughter of jacob/ which for lightness and jollity of heart left the house of her father and of her brethren for to go and see the atoure or array of the women of another land/ Wherefore it happened that Sychem the son of amor which was a great lord in that land saw her so fair that he coveted her/ and prayed her of love/ in so much he took fro her maidenhead/ & then when her twelve brethren wist and knew of it/ come thither and slew him and also the most part of his lineage and of his folk for the shame that they had of their sister/ that so had be depuceld or defouled/ Now look ye and see how by a foolish woman cometh many evils & damages/ For by her youth and by her light courage was made great occyflon and shedding of blood/ As it fortuned and happened by a daughter of a king of grece which by her foolyssh love acoynted her of the son of an earl of that Country. wherefore the king made him were during the which more than a thousand men were slain/ And yet had the were longer lasted when the kings brother which was a wise man come to the king/ and said to him/ Sire quod he I marvel moche that only for the sport and delight of your daughter/ so many good knights been lost & also so many good men/ It were better that never she had be borne/ The king then said/ ye sa●e truth/ And anon he made his daughter to be take/ by which the mischief was begun/ and made her to be hewn in small pieces/ And then before all he said/ that well right it was/ that she should be so detrenchid by whom so many had been hewn and slain   

Of thamar that had company with her husbands father Capitulo lvij  
I will that ye here th'example of Thamar which was wife to Henam that was son of juda son of jacob & brother to joseph/ This Henam was irous and fellow/ and of evil life of which I will not say moche nor all/ by cause god would that he died suddenly and piteously. And as Thamar saw/ that of her lord she myht have no lineage she bethought her that the father of her lord should yet engender & get children well/ and that she was not barayn/ And coveted and desired to have his fleshly company/ which was against the law/ Nevertheless so moche she died/ that she came by night in his Chambre and leid her with him And as I ween she conceived of him two Children/ of which the one was named phares. And the other had to name Zaram. wherefore many tribulations and evils befell afterward For the children that been not of true marriage/ they be they by whom the great heritages and Auncestri been lost/ whereof I shall tell you an Ensample of a king of Naples/ as it is contained in the chronicles of that land/ There was sometime a queen of that land which cleanly ne truly kept her body toward her lord/ in so much she gate a son by another than her lord/ It befell afterward/ that this son was made king of the land/ after the death of the king/ This new king was passing proud and loved not his lords ne barons but was to them full hard and fellow & also to all his comyns he was unreasonable/ For he took fro them all that he couth/ And enforced their wives/ and vyoled their daughters/ And used all evil deeds/ which he couth imagine to do/ He bigan were to his neighbours and to his Barons in so much that all the ream was put in exile and brought to great poverty. which long time lasted/ In that time was there a Baron a good man and a right good knight/ which went unto an hermitage/ where as was an holy hermit much religious/ And that many things knewe· The knight demanded and asked of him how and wherefore they had so long war in the land And if it should yet last long time/ And the holy Here mite answered him. Sire it is convenient that the time have his course/ that is to say that as long as this king and one his son shall be on live the tribulation shall not cease/ And I shall tell you why/ truth it is that this king that now reigneth is not true heir to the Crown/ but is borne in adultery/ And therefore he may not be peaceable to the ream ne have the joysaunce of it/ wherefore he and his ream must have sorrow and tribulation/ as long as a falls heir/ shall possess it/ But his son shall have none heir/ And so shall finish the false lineage and shall the ream come again to the right heir/ And then shall lass the pestilence and peace shall be/ And all abundance of goods shall come to the ream/ Right so as the good hermit had said. so it befell. He said more over/ For he spoke of the falls queen/ and said she should be punished in this world & that the wife of the king her son should accuse her toward her lord/ And how she should lie with one of her priests/ and that the king her son should find 'em together/ and how both/ he should do to be brent in a great fornais/ And all this befell afterward as he said/ For in certain the queen was destroyed and brent by the commandment of the king her son/ And therefore my good daughters a noble thing is to keep himself cleanly in his marriage/ And for a falls heir oft cometh in a land many evils and tribulations/ For by the falls heirs been lost the great lordship's/ & the moders of them dampened perpetuelly in hell as long as their sons shall possess any ground of their parastre/ that is to say of their mothers husband   

Of joseph that would not have the company of the queen Capitulo lviij  
fair daughters I shall tell you an Ensample of a great evil that came by looking and foolish plaisaunce. It is of joseph the son of jacob/ he that was sold by his brethren to the king Pharaon/ This joseph was of marvelous beauty wise and right humble/ And for his good service the king loved him moche and gafe him baundon over all the goods that were in his ream. The queen that saw him so fair gentle meek and courteous was soon marvelously enamoured of him. And showed him many signs and tokens of love in beholding and looking on him/ And when the queen saw that for any thing that she couth do/ he would not consent to her evil will/ she was sore troubled and nigh out of her wit At the last she called him and had him alone with her in a chamber/ and there she preid him of love/ But he that was good and honest answered to her/ that he never should be such a traitor to his lord/ And then she with her fist took him fast by the mantel and bigan to cry as loud and high as she might. in so moche all came thither/ She said to the lord that he would have have forced her/ And forthwith the lord made him to be take/ & put in a prison/ which was right dark & obscure/ where he was a long space of time/ But afterward god that would not forget him for his virtue and goodness delivered him out of prison/ And was greater master than he was before in the ream and more better loved and honoured/ And therefore is here a good ensample/ For god enhanceth ever the just and true/ And the falls queen was punished. for within a little time after she deide villainly/ and suddenly of an evil death/ & so god rewarded each of them after their desert and merit/ Therefore is here a fair ensample to do well/ For of good dealing and of good guiding came never but worship and honour/ And as saith thevamgelystevangelist/ there is no good deed done but it shall be remembered & rewarded/ Ne also none evil deed done but that it shall be punished/ Therefore getting of false heirs is great sorrow and tribulation to come in a land where as they become lords of/ wherefore the moders of them shall be delivered to the dolorous death of hell/ whereout they shall never issue/ as long as their children bastardies shall hold any of the land and goods of their husbands/ And all this is very troth as witnesseth many that been suscited again/ and so doth the holy scripture also   

Of the daughters of Moab/ of whom the evil lineage issued Capitulo lix/  
aNother ensample I shall tell you of the evil women that were in time passed/ how the daughters of Moab were falsely engendered and gotten/ And against the lawe· And commonly of an evil or bad tree issueth bad & evil fruit/ For these daughters were fools and full of lechery/ wherefore it bifelle that balam which was a paynim for to do grief to the host of the sons of Israel/ died do make these daughters quaint and jolly and well arrayed of rich clothes and with precious stones/ And sent them in the said host of the Hebreux which were all folk of god to th'end he should make them to fall in sin with them/ And that their god should cast therefore his ire upon them/ then came these coynted and jolly daughters in to the host of the jews/ of whom many of them as they saw the beauty of them/ were sore tempted/ and so esprised of their love/ that at the last they took and had their delight and pleasance with them/ wherefore the princes of the host made no semblant/ but god was therefore angry upon them/ And commanded to Moses that the princes of the host that such iniquity had sustained and made should be hanged. and put to death/ Wherefore Moses made anon to know thorough out all the host the commandment of god/ which soon after was accomplished/ and many one put to death for the foresaid fowl deed and iniquity/  
Here is a good ensample for the princes and captains of hosts that suffren many force and violence to be done/ and that suffren a great number of harlots within their host/ well may they see how such things displeasen god the father/ that would take vengeance of the captains of the jews host/   

Of the jew & of the paynim/ that were broached with aswerd Capitulo lx/  
I shall tell you another Ensample that befell another time in the said host of the sons of Israel/ that is to wite. the jews that were people of god/ and that kept his laws/ Now it befell that the daughter of Madyan which was a paynim was so sore tempted that she coynted and arrayed her in the best wise she couth/ And then came in to the host of Ebreus/ She was coynt and jolly and right richly and nobly arrayed/ And died come thither only for horse and harness that is to weet/ to accomplish her fowl delight. She came so far in to the host that a knight one of the lords of the host espied her and saw her/ the which was lightly tempted and surprised of her love/ in so much he died made her to come in to his ten●e and lodging and took his delight with her/ And it ha●ped then as it pleased god that one of the most chieftains and lord of the host knew and perceived this fowl deed. And be in continent came there/ as they were yet nigh together/ and broached and put his sword thorough both the bodies of them/ And so loath they died there villainly by the sin of lechery/ The knight was named Sambry/ and was of the lineage of simeon that was of the twelve princes of their law/ And yet nevertheless he was not spared. For the princes and chieftains of the host that saw how god wrought for them that every day were fighting against as many more as they were/ And that all the victories that they had/ they had them thorough the might of god which would spare no man/ but died good justice to every man what somever he had be/ For it was neither right neither reason/ that their folk should lie with them of other law/ as the christian folk with the jews and saracens/ And so they held and kept themself cleanly as much for fere of their princes/ as for the love of god. And god gave 'em victory and warauntyssed them/ And for certain the thing that god keepeth/ shall never be hurted ne damaged in no wise/ Now may ye see how god hateth the sin and deed of lechery/ And how he will that men be punished of it   

How none ought to abide alone in a place with another alone Capitulo lxj  
yEt my dear daughters I shall tell you another ensample/ how men ought not to abide alone with another all one/ all be he of his parent/ his affynyte or other For ye shall here how it befell to thamar the daughter of king david to whom her brother took away her maidenhead/ This Amon was tempted against god and against the law/ And for to accomplish his evil will/ feigned himself to be seek. and made his sister to serve and keep him. He ever looked on her of a waunton and false regard/ and kissed and embraced her/ And so much he made little and little that he chaffed him so that he depuceled her/ that is to say/ he took her maidenhead fro her/ And when Absalon her brother of father and mother wist and knew it all most he wax wood for ire and anger/ He slew his brother Amon that such desloyalte and untruth had done to his sister And thereof came many tribulations and evils/  
And therefore here is a fair Ensample/ For every woman that cleanly will keep honour and worship ought not to abide alone with a man alone without it be with her lord/ with her father or with her son/ and not with any other/ For many evils & temptations been thereof come/ Of the which if I would I should rehearse you of many of them/ to whom as men say is evil happened & also by their nigh parents/ Therefore it is great peril to trust in none/ For the devil is to subtle to tempt the flesh/ which is young and lusty/ wherefore men ought to keep 'em self well and take the most seurest weigh/ whereof I would ye wist thou it happened to an evil wife/ which was wife to a roper or cable maker/ serving for ships and great vessels upon the see/ and was dwelling in a good town/   

Of the roper or maker of cords and kables and of the fat prior/ Capitulo lxij  
a Man was which of his craft was a Rope maker/ & had a wife which was not wise/ and the which kept not her faith & troth toward him/ but falsed it by the mean of a falls bawd/ which for a little silver made her to sin and play with a prior/ that was Rich/ and a great lecher/ And so for the covetise of a little gift and a little jewel the said evil Bawd maked her to fall in a myschaunt and evil deed/ wherefore the sage saith/ She that taketh/ selleth herself/ It happened ones/ that this prior was come by night and lay with her/ And as he issued out of the chamber/ the fire began to burn/ and gave light/ And then her husband saw him how he went out/ whereof he was afraid/ and said he had seen some man within the chamber/ His wife made semblant as she thereof were afraid/ and said it was the fiend or else the goblyn or some spirit/ But notwithstanding her saying/ the good man was thereof in great trytesse and in great melancholy/ The wife which was malicious and subtile went anon to another her godsep her neighbour and bawd/ & brought her home with her The bawd then saw the good man went about the house/ bearing with him the cordaylle/ wherewith he he made his cords/ She took in her hands a spynroke with black wool and began to spin/ And as he was coming again toward her she took another with white wool/ then said to her the good man which was a plain man and true/ My godsep me seemed/ that right now ye span black wool/ Ha a said she my Godsep/ verily I did not so/ then went he fro her again/ and as he turned again toward her/ and that she had taken the other spynrock he looked on her/ and began to say/ Have fair godsep/ ye had incontinent a spynrock with white wool/ Ha fair godsep what aileth the now In good faith It is not so/ I see well/ that ye be dasewed and sore diseased of your sight and wit/ And in truth men ween sometime to see a thing that they see not/ Ye be thoughtful/ and right pensive/ certainly/ ye have some thing that hurteth you/ And the good man that thought she said truth said to her/ by god godsep me thought that this last night I saw some body that issued out of our chamber/ Ha a my good godsep & friend said the old and false woman/ Hit was nothing but the day/ and the night/ that so bestourned your sight/ then was the good man well apaid by the falseness of the old woman/ & wend verily she had said troth Afterward it befell another time to him/ as he supposed to take at his beds feet a pouch or sack/ for to have gone with/ at a market three mile thence/ but he took with him the priors breach/ and put them under his arms/ And then when he came to the market and wend to have taken his pouch or little sak/ he took the priors breach/ And as he saw that/ he was sore troubled and wroth of it/ And the prior that was voided and hid under the bed/ wend to have take his breach/ but he fond none/ safe the pouch or sak alone/ and then he knew well/ that the good man had them with him Then was his wife at a great meschyef/ and wist not what to do/ she went to her godsep again/ and told her all the matter and faith/ And that she for god's sake would find some remedy to it/ She said to her ye shall take a pair of breeches/ And I shall take also another pair/ and shall tell him/ that all women were them/ And so they died/ then perceived him the false godseb and saw him come/ She went and welcomed him and asked him what cheer good godsep quoth she I doubt that ye have fond some evil adventure or that ye have lost some thing whereof ye be so sad/ verily said the good man/ I have lost no thing/ but well I have other thought/ she died so moche that he told her all the matter how that he had found a pair of breeches at her beds feet/ And when she herd him say thus/ she began to laugh and said/ Ha my godsep/ Now I see well that ye be deceived and in the weigh to be dampened/ For in good faith in all this town is none better than is your wife/ ne that more faithfully and cleanly keepeth herself toward her husband/ than she doth toward you/ And to put you out of suspicion/ truth it is that she and I/ and many other of this Town good women and true have take each of us a pair of breeches/ and were them for these lechers and putyers/ that forced and will do their wills of good women/ And to th'end ye know if I lie or say truth/ look if I were them or not/ She took up her clothes and showed him the breach/ And he beheld and saw that she said truth/ and believed her/ And so by such manner the false godsep had saved his wife twice/ But at the last all evil will be known/ The good man once saw his wife go in to the said priors house alone/ whereof he was full angry and sorrowful/ In so much that incontinently he deffended h●r and warned her upon pain of lysing of her eye/ that never she should be so hardy to go ne converse in the house of the said prior/ But nevertheless she might never hold herself there fro/ For the great temptation that the fiend gave her/ It became once that the good man made semblant to go out & played And hided himself in a secret place/ And soon after his fool wife went in to the priors house/ And her husband followed her pass bypass/ and brought her again/ and told her/ that evil she had kept his commandment/ wherefore he beat her/ and broke both her legs/ then went she in to the Town/ and made covenant with a chirurgeon to hele and set again fast to guider two broken legs/ And when this covenant was made/ he came again to his house/ and took a stamper/ and broke the two legs of his wife/ saying to her/ At the lest shalt thou hold a while my covenant/ and shalt not go against my defence there as it pleaseth me not/ And when he had thus done/ he took and laid her in a bed & there she was a great while without departing/ & at last the fiend mocked her/ as ye herd to fore/ For he made her ever to seek so many of fowl pleasances in her folly/ and in her fowl sin/ that he might not chastise her thereof/ but when she was amended of her legs/ came the prior secretly to her/ But the good man herd him come/ and doubted himself/ and made semblant of sleep and routed/ And at the last so much he was hearing them/ that he herd/ how he disported himself with his wife accomplishing and doing the fowl sin of lechery/ and he tasted about/ and found well that the deed was true/ And then he waxed so much angry/ and wroth thereof that all most he was out of his memory and wit/ And drew out a great knife with a sharp point/ and cast a little straw within the fire/ and ran to them lightly/ And he killed them both at ones/ And when he had done this deed/ he called to him his main and his neighbours/ and showed them the faytte or deed And scent also for the justice of which he was excused/ And had no harm/ Right moche marveled the neighbours how she had turned her heart to love such a prior/ which had so great a belly/ and so thick and fat/ so black and so fowl of face and so uncurteys as he was/ And her husband was fair and good/ sage & rich/ But many women been like and of the nature of the she wolf/ that is the female of the wolf/ which taketh and chooseth to her love the most fowl and loathly wolf/ And so doth the foolish wife by the temptation of the fiend/ that ever incessantly is about the sinner/ bet man or wife/ to make them to fall in deadly sin/ Aind as the sin is greater the more he hath might and puissance over the synnars/ And by cause he was a man of religion/ and the woman wedded was the sin greater/ And for certain by the holy scripture and writing/ and as men may all about see/ if a woman accomplish or do that sin of lechery with one her kin & nigh of her blood/ she shall be the more tempted & shall be more brenning & to it shall have more foolish appetite & evil pleasance/ & therefore it is true that so oft is the pot borne to fetch water/ that at last it breaketh in pieces/ For this foolish wife/ which had a husband/ ten times fairer than the Monk was and more courteous and gracious And that so oft had escaped thorough her false Godseps dealing/ And that upon the defence of her husband went again to the priors house/ as ye herd to fore/ And overmore as the great anguish and dolour that she had suffered of her legs was passed/ yet she ne would chastise ne keep herself clean of that fowl sin of lechery/ then is it thing true and approved/ that all this is but temptation of the devil/ which holdeth and keepeth the sinners with brenning and inflamed hearts/ to th'end he may do them to fall within his grins or nets as he did the said fool woman and to the said prior/ and made them both to receive death vylaynysly/ Now have I showed unto you by many ensamples of the bible/ and of the kings gests also by other writing/ How the sin of lechery & the disguising and wearing raiments and clothes of new fashion/ is much displeasing to god/ And how the deluge and assembling of waters came thereof/ and all the world perished safe only eight persons And how Sodom and Gomorre with five other cities were also brent and conbusted unto thabysms by fire of sulphur and of fouldre/ And how so many evils/ wars/ famyns and pestilences and other tribulations/ been thereof come/ and be coming day by day in this world/ And how the stench of it is so greatly displeasing to the angels of heaven/ And how the holy virgins that been in heaven in joy and glory gave themself to martyrdom rather than they should consent to it ne go fro their good/ holy and pure will for any yefts ne for promesses/ as it is contained in their legends/ as of saint katheryn/ saint Margaryte/ of saint Crystyn/ the enleven thousand virgins and of many other/ of which the great constance and fervent courage of them/ were to long to be recounted/ For they surmounted many great temptations and vanquished many tyrants/ whereby they gate & conquered the great ream of bliss and glory/ where as they shall ever be in perdurable joy/ Now my fair daughters I tell you that no thing or little is to keep himself cleanly/ It is/ dread and be of heartily loving toward her lord/ and think what evil what shame/ and what dolour and sorrow cometh thereof unto the world/ and how it displeaseth god/ And how thereof men lose both body & soul the love of god/ and the love of his parents and friends/ & of the world/ wherefore moche affectuelly I pray you/ as my right dear daughters/ that ye day and night will think on it/ For many great and evil temptations shall befyght and assaylle you/ Be ye thenne strong and valiant to resist & overcome them/ And look and behold the place whereout ye be come of/ and what dishonour and shame might come to you thereof   

Of Apomena queen of Syria/ Capitulo lxiij  
nOw shall I tell you of some women/ the which been overmuch proud of their great worship and goodes·s which god hath given them/ As rehearsed is in the bill/ there was a woman which Was named Apomena/ daughter of a simple knight named Bernard/ This Apomena was fair and young/ in so much that the king of Syria/ Which was a mighty king was enamoured of her and so moche that he loved her that by his great folly he took her in marriage and made her queen/ And when she saw herself so high and so mighty/ and in so great honour and worship brought/ she set nought sin of her friends and parents and had shame and disdain to see or meet with 'em/ And became over proud and so much great of courage that also to the king her lord she bore not so great reverence as she ought to have do/ by cause she saw him simple and debonayr/ And also she/ by her great pride/ dayned not bear reverence ne worship to none of the kings parents/ And so much she did that of every one she was hated and that the king was wroth with her and chased/ and sent her in exile/ And so by great pride she lost the great honour and worship where in of low degree she had fortunately be brought/ for many women be that may not suffer ease & worship to guider/ & can not rest till by their pride & envy they fall in great poverty/ & fro hyhe to low as did the foolish queen which was come fro low degree unto so high and mighty estate and might not suffer it/ And every woman when she seeth and knoweth her board simple and debonayr to her/ she aught the more to bear him honour and worship/ for so doing she worshippeth and beareth honour to herself/ and hath the love of them that seeth her so do/ And also therefore she ought to hold her the more cloos and symplya/ and to force herself to keep his love and his peace/ For all hearts be not ever in one estate/ A stone slyteth/ And a horse falleth/ Men ween sometime that such one be simple/ which hath a malicious heart/ And therefore a woman may not bear to much worship and honour to be● lord/ ne to moche be obeissant to him/ of what somever condition he be/ whereof I will tell you an ensample of the wife of the great Herodes/ He had a wife which he overmuch loved He went to Rome/ And in the mean while it befell/ that his men that were with him/ the which in no wise loved their lady his wife/ by cause she was toward them to proud & fellow/ told him how she had a prince to her love/ whereof Herodes was wroth/ and at his return fro Rome he reprowed her of this great fault and villainy/ which she had done to him/ She answered then to proudly and to lightly/ And had not her lord in honour by fair words ne by courtesy/ neither humbly she spoke to him/ as she ought to have do/ And therefore her lord/ that was fellow and despitous/ and wroth of her proud and high speaking took a knife/ and slew her/ whereof he was after sorry/ For he fond not that tale which his men had told him of her true/ And so her pride/ and overmuch language was cause of her death ● And therefore this ensample is very good to every woman to see/ how she ought to be meek and humble and courteous in giving any answer against the ire and wrath of her lord/ For the wise Solomon saith that by courtesy and by sweet language ought the good women to refrain the ire & wrath of their lord/ For the lord of right aught to have above his wife the high talking/ be it right or wrong/ & specially in his ire/ & wrath/ & before any folk/ but as his wrath is gone she may well show to him that he had no cause so to do/ & so she shall ever hold the love and peace of her lord and of all her house/ neither she shall not make herself to be blamed/ ne to be beat/ ne slain by her lord/ as did the wife of king Herodes   

Of the queen Vastis Capitulo lxiiij/  
I Shall tell you another ensample of a queen that was named vasties/ She was wife to the king Assuerus It befell/ that the king held a feast with his barons and there were all the great lords of his land/ They sat at dinner in a hall and the queen in another/ And when the barons had dined they prayed the king that he would vouchsafe to show them the queen which was marvelously fair/ The king sent for her ones/ twice and thrice/ but never she deigned to come/ whereof the king had great shame/ and demanded of his barons council what thereof he might best do/ And such was the council given/ that is to weet that he should put her fro him/ and made her to be lockked & shut between two wallys that every other should take thereby ensample to be better obedient to their lord than she was/ And so after their council died the king his wife to be mured/ and hereof he made a law/ that fro thence forthon all women that should of any thing wythsaye & be disobebedyent to her lord/ saying that it be reasonable/ that she should be a year within two wallys/ and with litil meet and drink for her default/ And as yet they keep and hold that custom in that land/ The queen that saw her put in mewe was sore ashamed & wept and sorrowed moche/ but it was to late/ For notwithstanding her mourning and lamentation she was put in prison as above is said where she was a year/ Therefore well ye ought to take here good ensample/ For specially before folk ye ought to do the commandment of your lord/ and obeysshe and bear him honour/ and ever show him semblant of love if ye will have the love of him and of the world/ But I say not as ye shall be privily and alone one by other/ but that ye may eslargysshe yourself to say or do your will/ after the best wise that ye may/ and after ye know his manners I shall tell you th'ensample of the lion & of his propriety/ As the lioness that is to understand the female of the lion hath done the lion any fault or despite/ he shall not go with her/ but fro her shall keep himself one day and a night/ And so showeth he his lordship and signory that he hath over the lioness/ This ensample is fair & profitable to all women/ considering how a savage and wild be'st and without reason/ and that doth/ but as nature inclineth her/ maketh herself to be draw/ and doubted of fellow   

Of a man and of his wife/ capitulo lxv  
aNd yet I shall tell you another ensample upon this matter/ There was one Amon which was the kings Seneschal/ and came of nought and low degree/ He became thorough his service much rich and bought lands and possessions and governed/ and had as under him almost the half of the ream/ And when he saw him so rich/ And that he was become so great a lord/ he wexed/ & became over proud and fellow and presumptuous· and would/ that men should kneel before him/ and that every one should bear unto him honour and reverence/ It befell that one Mardocheus that was a noble man which had nourished the noble queen Hester/ which was a good lady and true/ was above all other displeased of the pride and presumption of the said Amon which come of nought/ therefore she deigned not to bear him any reverence/ ne kneel before him as other did/ wherefore he became as a fool/ and almost out of his wit for anger/ and thereof did complain himself to his wife/ And his wife that of so high courage was and as proud was as he counseled him that he should make a gallows to be set & dressed before his place/ and that he should make him and his wife to be taken and hanged thereon to great meschyef/ And that he should accuse them of some great treason and falsehood/ And when he was take/ and the gallows dressed/ the friends of mardocheus went anon running to the queen Hester/ and told her how Aaman would make him to be hanged that had nourished her/ And anon the queen made to be sent for Aaman/ he came/ and she had him tofore the king Where as truth of the fayte or deed was diligently inquired and known/ In so much that it was found that Mardocheus was accused by the accusation of Aaman & was nothing guilty/ And that such treason he had put on him was by envy/ & thenne the good and noble queen Hester kneeled before her lord the king/ and required and prayed him/ that such justice should be made of Aaman the Seneschalle as he would it had be done of Mardocheus and of his wife/ And that he should be hanged at the gate of his place/ to show that falsely & by envy he had accused Mardocheus of treason/ And as the good queen died require her lord/ so was it done/ Thus was hanged Aaman by his great pride and sur●uedrye/ And by the council of his wife/ Wherefore great folly is to a man come fro low degree to Worship and great estate to become and wax proud and surquydous for earthly good/ that he hath gathered & amassed/ and to myspryse any other/ but if he be wise/ he aught himself show to every one meek and humble/ to th'end he may fall in the grace and well-willing of all folk and that none may have envy over him/ For commonly men have more envy over them/ that been come of nought to great worship/ than of them that been come of rich and noble folk and of ancestry/ The wife of Aaman was not wise when she saw the ire & wrath of her lord to sustain him in his folly/ for every good woman & wise ought by fair and courteous speaking put away if she may the ire and Wrath of her lord/ & specially When she seeth him moved and be Willing to do some evil or some shameful deed/ Whereof damage & dishonour may to them come/ as did Aamans' wife/ which reproved not her lord of his folly/ but gave him foolish and evil council Whereby he did villainously/ Men ought not to sustain his lord in his Wrath and ire/ but courteously and by fair Words men ought to reprove him of his evil thought/ and show unto him little and little the reasons and cause why he should not do as he had purposed to do/ For Which thing my fair daughters I require and pray you/ that ye here take good ensample/ and take heed what mischief befell to Aaman by the foolish council of his wife/   

Of the queen Gesabel which had many evil conditions/ Capitulo lxuj/  
nOw will I tell you th'example of an eu●lle/ cruel/ and diverse queen/ how it befall to her/ It was the queen Gesabel/ which had many evil ratc●●●/ first she hated the indigent/ and power/ she hated the holy and good hermits and all priests and men of holy 〈◊〉/ and all them that to the lay people taught the feyt●● 〈◊〉 made them to be beaten and rob/ in so much that of ne●● they must void/ and go out of the ream/ she had of none mercy ne pity/ wherefore she was cursed/ and hated of god ● and of all the people/ A good man was at that time/ which was named Nabor/ which had an Acre of a vine yard right fertile and good/ which the king coveted and desired moche to have it by buying/ or otherwise/ but the good man Nabor consented not to it with good will/ The king told to this queen his wife that he was right sorry/ that he might not have that vyneyerd/ And she said/ that well she should make that he should have it/ as she died/ For by treason she made the good man Nabor to be murdered and slain/ And then she brought forth/ and made to come false men/ which wytnessid that he had given the king Achas her lord his vyneyerd/ which thing was moche displeasing to god wherefore he sent joshua to make were against him/ in so much he took prisoner the king Achas/ and with him lx children/ great and small/ And anon after joshua made their beads to be smyton of/ This was the punition of the vengeance divine/ And as for the evil and cruel queen gesabell I shall tell you the end of her/ She went up unto a high portayll or gate where as joshua should pass/ and there she coynted and arrayed her with clothes of gold/ and flowering of rich ermyns with great plenty of precious stones/ all disguised and in other manner of clothing than any other woman of that land was/ And as she saw the king go by the way/ she bigannne of a high voice to curse him and all his lineage also/ and proudly she spoke to him saying of him all the villainy that her cruel and proud heart couth think/ The king▪ then began to look up and saw the covetise and disguising of her and herd her proud/ and shameful Words/ whereof he was marveled and wroth/ And seeing she h●ld not her falls and venymed tongue/ but cursed/ and ever spoke evil/ commanded to his men/ that they should go where as she was/ And that they should cast her before all the people the heed downward fro the place where she was unto the street/ And so they died/ And thus by her cruel courage and pride she shamefully and villainly ended her life/ And for the great cruelties and evils that she in her life had done & made to be done commanded king joshua that she should have sepulchre/ but that she should be eten and devoured of dogs/ as she was/ By such ways god taketh vengeance of time of them/ that have no pity of the power and Indygent/ And that love not his church and his servants/ and that by covetise make great cruelties and many evil deeds/ and also them that bring false witness to disherit other of his right/ as did the false queen gesabel/ which sustained her lord in his folly/ wherefore evil happened to her/ Here ye may take ensample to be piteous chartable toward the power folk/ and to love holy church and the mynystres of it/ and all so to keep himself fro giving any evil council to her lord Also to take no desguysed raiment/ but only thestate of the good and worshipful women of the land   

Of Athalia queen of Iherusalem/ Capitulo lxvij  
I Athalye will tell you another ensample of a queen of jerusalem/ which was of evil conditions/ diverse and without pity/ For when Ozias her son was deed/ she made all the children of her son to be slain and all his heirs also/ safe only one that a good man named Zoadis made to be nourished secretly/ This queen took the possession of all the ream and goods/ And made unto the people great diversities and sore travailed them/ and she taxed them so high/ that they became pour/ And as she had so travailed the ream/ as she that was without reason and pity/ the child/ which had be secretly nouriss●●d and brought up came to his inheritance/ and took the queen Athalia/ and made her to die of an evil and shameful death/ And so she had at the last the reward and guerdon of her merit/ For god giveth to every one the desert of his meryt● in his life or after his death/ For none evil is done but 〈◊〉 shall be punished soon or in time to come/ I would 〈◊〉 daughters that ye knew th'ensample and the tale of a 〈◊〉 of France/ which had to name Brunehault/ She was the queen/ of whom Sybile prophesied/ saying thus/ Brun●hault shall come fro black Spain in to the Ream of Gaul France which shall do many evil deeds/ and afterward she shall be destroyed/ And so it befell/ For she made some of her children to be slain/ and also the sons of her children & other great cruelties she procured/ and died/ which were to long to be rehearsed/ But at the last as it pleased god s●e was paid/ For a child that scaped her cruelty which was son to her son/ and the which knew the great cruelties and abhomynaltees that she had done and procured and maked to be done/ accused her/ And then all her fayttes and deeds were put to judgement before all the barons of the land/ and sentence of death was cast on her/ that she should be bounden with the hairs of her heed at horse taylle/ And thus it was done And so she died of an evil and shameful death   

Of Envy Capitulo lxviij  
I will tell you an ensample of Envy/ which is an evil vice/ of Marry the sister of Moses'/ the which said that she was as well beloved of god as her brother Moses/ and that god herd her prayers and requests as he did his/ whereof god was wroth with her/ and made her to become leper/ in so much she was put out of the town/ so that she might no more come among the folk/ And not withstanding her great envy/ yet had Moses and Aaron/ pity of her/ and made request that it would please him to hele and gwerysshe her/ And at their request god maked her hole again/ Take ye here ensample how great peril is to have envy of other men's preferement and worship/ And how god did punish this lady which was the most noble damoysel that was in all the land/   

Of the content that was between Fenenna and Anna Capitulo lxix  
I Would fair daughters that ye knew another ensample upon this matter of a wife to a great lord/ which was named Helchana/ Which had two wives after the law of the land/ the one was named Anna/ and the other Fenenna/ Of Anna Helchana might have no children/ whereof Fenenna was full glad and joyful/ For wives that bore no children were less praised/ than they that bore any/ Fenenna scorned and mocked Anna/ and called her berhayn/ And was over proud that she had of her lord many fair children/ And Anna had none/ Anna oft wept & sorrowed/ and complained her to god/ And god which her patience and humility beheld/ and saw the scorning and mocking of Fenenna/ took all her children fro her· And made Anna to wax great with child/ and many one she had of her lord afterward/ wherefore Helchana loved her more than he did Fenenna/ to whom her children were all deed/ And thus been the judgements of god marvelous/ For he hateth all manner of envy/ And chastiseth the proud when him list/ and enhanceth the meek and humble that requireth him of mercy/ And therefore ye have here a good ensample/ how no woman ought to wax proud of the goods and graces that god gyue●h to her/ and not to have envy of any other goods ne to be glad and joyful of the mischief of other/ As Fenenna was/ of that she saw her have many children/ and Anna none/ And therefore god punished her over her children/ For they died everichone/ And gave some to her that to fore had none/ such been the judgements of god/ therefore men ought well to take here ensample/ and thank god of all his bienfaittes/ Here I leave this matter/ And shall tell you of another upon the faytte or deed of covetise/   

Of Dalida the evil wife/ Capitulo l●●  
I shall tell you another Ensample upon the faytte or deed of an evil wife and a falls woman/ which was named Dalida/ which was wife of Samson/ that moche loved her/ in so much that he died nothing but that he made her to know it/ And for the great love that he had to her/ he like a fool discovered and told her that all his 〈◊〉 was in the hairs of the heed/ And when the false wo●ā witted it/ she made to tell the paynims which were enemies to her lord/ that if they would give her a good reward she should so do/ that they should take him/ And anon the paynims promised her that if she couth so do/ as she said/ they should give her a great quantity of gold and of gowns/ and as many precious stones as she would take of them/ And she that thorough covetise was deceived/ made her lord to sleep in her lap/ And while he fast slept/ she cut away the hairs of his heed/ And anon sent for the paynims/ which nigh were embusshed/ and made him to be taken of them/ then he awoke and fond all his might and strength lost and gone that before that time was wont to resist and fight he all one against three thousand men/ And when they had him fast bounden/ they thrested and put out both his eyen And made him to turn about a mylle as a blind horse/ Behold ye then and look how covetise deceived this foolish woman that for a little gold bitrayed her lord/ that so moche loved her/ which was most doubted of all m●n/ that ever were and ever shall be/ A covetous heart dare well say & undertake to do much evil/ For he maketh the noble men to be rapynous & tyrants over their men & subgettes/ covetise also maketh many thieves/ many usurers/ many murderers many maidens & widows to become harlots/ and many secret homicide is done by this falls vice of covetise/ the children also to desire and wish the death of their faders and moders only for to have and ravish their goods after their death/ Also judas for covetise of silver he betrayed our lord Ihesu Cryst/ In such manner done these days the advocates and men of law/ which sellen their talking & words torning fro the truth/ and pletynge against it/ For they do the right of the good man to be dylayed for to have and take of him more silver/ And many one of them is that taketh on both parties/ And so they sell their speech/ which god gaaf them to profit with for the common weal/ Therefore is covetise moche deceivable/ which brought the wife of Samson to do great folly/ Here ye have good ensample to keep yourself fro the vice of covetise/ For soon after god sent to the said dalida the desert of her merit and deed/ She took to spouse one of the paynims/ and made a great feast/ Samson that knew of it/ And to whom his hairs were grown and his strength come again/ made him to be led there as they were set at the dyner/ And then he took the pillar in his arms which stood in the middle of the hall/ and that sustained and bore all the place/ and shaken it with so great strength and might that he broke it in to pieces/ and the place fill upon them/ there was slain dalida/ her new lord and the most part of them that were at that dyner/ And thus Samson venged him of dalida his falls wife/ which was there punished of her evil deed and folly/ And well was reason and right that of evil doing/ evil should come to her/   

How a Woman ought not to depart ne go fro her husband for any Wrath or evil will that may grow or come among them/ Capitulo lxxj  
I will tell you how of a little wrath sourded and came great evil/ A good man was which was noble/ and of the mount Euffraym/ he married him/ and took a damosel of Bethlehem the which for a little occasion was wroth with her husband/ and went again to her faders house/ The good man her husband was thereof heavy and sorrowful/ and went and did fetch her home again/ And her father blamed her and said she died not as a good wife should do/ As they were going homeward/ they lodged in a town named galga/ where as was many worldly folk full of lechery/ This folk came there where as this woman & her lord were lodged/ they broke the doors and by force & violence villainly took and ravished the said woman fro her husband/ & for nothing that their host could say or do/ which would have given one of his daughters for the warauntyse of his hostess/ they would not leave her/ but had her with them. And as the morning came/ she that saw her dishonoured and so villainly shamed/ took in herself such shame & such a sorrow that she thenne deyde at her lords feet/ wherefore the good man was nigh deed also/ & as he was come to himself again/ he took & bore her body unto his house/ & then be made xii pieces of her body/ & upon every piece he set●e a paper leef/ wherein was wreton all the manner how it befell to her & sent these xii pieces to xii persons her parents & most nigh of her kin to th'end they should among them take vengeance of it/ whereof it befall that all her friends & her husbands friends also took thereof so great ire & wrath/ & had so great abomination of it/ that they gathered & assembled them to guider/ & with great number of men of arms/ came to galga/ & slew th●r well xxxiijM persons men & women/ This is to you a good ensample/ how a woman ought not to leave her husband & lord for none ire ne maltalent that may be between them/ & a wise & good woman ought to bear & suffer the ire and wrath of her husbands in the most fair & humble wise that she can & to put herself in pain to appease him by courteous & fair words/ & not leave & go fro him/ as did the said damoysel/ which left her lord/ & went fro him/ & her husband must fetch her again By the which her going she died/ and so did many one/ as above is said/ And if she had be in peace and still with her lord/ all this great evil and sorrow had not fallen/ And therefore it is sometime good to refrain her/ ire and amolysshe her heart/ For this is the usage of the wise woman/ which tendeth to live peaceably and lovingly with her husband and lord   

How a woman ought to obey her husband in all thing honest Capitulo lxxij  
I Would ye knew well the tale and example of the lady/ which deigned not to come to her dinner for any commandment that her lord could make to her/ and so many time he sent for her/ that at the last when he saw she would not come at his commandment/ he made to come before him his swyneherd/ he that kept his swines/ which was foul/ and overmuch hideous/ and bad him fetch the clout of the kitchen wherewith men wipe dishes and platters And then he made a table or board to be dressed before his wife/ and made it to be covered with the said clout/ and commanded to his swyneherd to sit beside her/ And then he said thus to her/ Lady if ye ne will eat with me/ ne come at me/ ne come at my commandment/ ye shall have the kepar of my swine to hold you company and good felauship/ And this clout to wipe your hands with all/ And when she that then was sore ashamed and more wroth than she was tofore saw and knew that her lord mocked her/ refrained her proud heart and knew her folly/ Therefore a woman ought not in no wise to refuse to come at the commandment of her lord if she will have and keep his love and peace/ And also by good reason humility ought to come first to the woman/ For ever she ought to show herself meek and humble toward her lord/   

How men ought to keep 'em self fro flatterers/ Ca lxxiij  
hEre shall I tell you an ensample of a great lady named Susanna/ that had a son a great lord/ which was gone in to a field or batayll●/ where he wa● slain/ The mother was in great thought and sorrow what tidings she should here of him/ In her company she had a woman a flateresse & a great liar/ which oft said to her/ Madame be not in no wise desmayed ne sorrowful/ ●o my lord your son hath victory upon his enemies/ therefore he must tarry & abide there a while for to ordain of his affaryre●/ & so this falls flateresse appeased her lady of fair words nought/ For she ne said never to her lady any word that might displease her/ as done many flatterers and many flateresses/ which shall never sa●e thing that may displease their ladies or lords/ and s●alle hide the truth/ and their weal and make them to have io●e of nought/ As did this false woman to that good lady/ Which made her to understand/ that her son had obtained victory/ and brought With him his prisoners/ And well it was the contrary/ For he deyde there/ wherefore it befell that when the lady his mother knew it/ she died nigh for sorrow/ therefore is an evil thing to a man to have about him any flatterers/ For they dare not give true council/ but oft they make their lords to do great folly/ They be like to the jouglours which will make of a coal seem and show a fair thing/ For they praise a thing before the folk/ and behind them they blame it/ wherefore one ought not to believe that/ what they sayen/ For they retch not what they say/ but that they may please you & to have your love/ And if ye be wise/ ye aught to know them better/ than they shall you/ & put them fro you & take such one that shall tell you the truth & your we'll/ such flatterers deceive the rich men/ as did a flatterer to a woman that sold cheses/ which was fowl of visage/ & he made her to understand/ that she was fair & praty/ And the woman was so foolish that she wend he had said truth/ Sometime she gaf him a cheese/ and as he had it and was behind her back he mocked her of it/ I would ye wist th'example/ which I saw in the town of Angolosme/ as the duke of normandy came before Aguyllon/ theridamas were knights which for to take their disparte shot at a mark/ And when the duke came in to the wherein was the holy breed of the manna which came and descended fro heaven/ whereof the holy faders were refressh● and filled/ that for to worship god and the feast/ the king went and put himself among the priests for to sing and harp with them/ and made the greatest joy that he could for the love and worship of god and of his church/ His wife looked on him that so deed/ and had of it great disdain and shame/ and mocked him saying that he was become a mynystrelle And the good king answered that one may not to much meek ne humble himself toward god/ ne do to much worship and reverence to his church/ For of god cometh all the good and honour that man and woman may have/ And therefore god was displeased of that she had spoken of it/ and made her barren and seek by cause he would show to her her folly/ For every good woman ought to Incyte and mean her lord to worship god and the church/ and not mock him of that he doth in the worship of god/ For as the sage saith in the book of sapience/ when the man seeth him mocked & scorned/ specially/ before any folk of his wife/ his heart swelleth/ which causeth him to answer outrageously/ And therefore it is good to a woman to be of fair and sweet speaking in reproving her lord of any thing   

How a woman ought not to require of her husband any thing but it be honest and profitable to them both/ Capitulo lxxuj  
aN ensample shall I tell you of Bersabee the wife of Vrye which dwelled before the palace of king david This Bersabee once kembed & washed her here at a window where as king david might well see her/ She had over fair heres/ wherefore the king was tempted and sent for her/ and so much he died that he lay with her/ and by cause of the foolish pleasance and delight that he took with her/ He died send his letters to joab which was chieftain and capitain of his host/ that he should put Vrye in such place that he might be slain/ Vrye bore himself the letters of his death/ For in certain it was done as the king had wreton/ And thus king david made double sin/ for an homicide he was/ and had accomplished and done the sin of lechery/ wherefore god was displeased/ and sent to him and to his ream many evils/ whereof the number were to long to rehearse/ And all this mischief came by the pride that bersabee had of her heart/ Therefore a woman ought not to be proud of any beauty that she hath/ show herself only to please the world/   

The demand or asking that the mother of Solomon made/ Capitulo lxxvij  
tHe mother of king Solomon which was a good lady did require of Solomon her son/ that he would grant and feaunce her to a man/ which was a paynim and their enemy/ Solomon answered that this enemy should never have the wife of his lord his father/ She held her then for nice and ashamed of that she had be warned of her demand and request/ Therefore every woman ought to think or she require her lord of any thing if her request be reasonable or not/ I would ye knew the foolish request which the duchess of Athenes made to the duke her lord/ She had a bastard son/ And therefore she made her request to her lord/ that he might have to his wife his own sister/ And the duke that saw her simpleness/ began to laugh and dissimuled her request/ and said that he should speak with his Friends of it/ She then that would fain have seen this marriage to be covenanted and granted rested not to speak to her lord of it/ till at the last he said to her/ that it should not be done wherefore she took such a sorrow in her heart that she lay seek thereof/ the duke prayed her/ and also made her to be prayed by other to come & lie with him/ but she would not/ wherefore the duke was wroth/ & he swore and said that never she should lie in his bed/ and made her to be conveyed in a castle/ Here is then a good ensample/ how a woman ought to beware herself that she require not her lord of nothing unreasonable or dishonest/ & how that she must obey him/ & not do like as the duchess of Athenes did/ wherefore her lord exiled & put her fro him/   

The judgement of the king Solomon/ capitulo lxxviij  
I will tell you an Ensample of a falls woman/ two women were sometime/ which both were lodged in one hows· and each of them had a son/ which children were both seek/ and both borne upon one day/ It befell on a night that one of them was by adventure smouldred/ His mother that saw him deed went anon as a falls woman and took the other child which lived/ & in her cradle layed her son which was deed/ And he that lived she laid in her cradle/ And then when the other woman came to see and take heed to her child/ and saw him that was deed/ she anon knew that it was not her son/ whereof sourded a great content and strife between these two women/ In so much that the cause and matter was brought tofore Solomon/ And after he had herd their debate and strife/ he said/ let a sword be brought hither/ And I shall part this child in two and give to each of them one half/ She to whom the child appertained not answered and said she was content/ And she that was mother of the child said/ Rather than it should be done/ I have liefer to quit you and give you my part/ so that his life may be saved/ then the king judged that the child should be given to her/ that would have him to be saved/ And so was the treason of the falls woman approved and known   

How the sin of the father is noyus to his Children Capitulo lxxix  
aNother ensample was of the wife of king Roboam/ She had a child which was seek/ wherefore the king sent the queen to a holy prophet to pray him/ that he would Impetre to god the health of their child/ The queen went to him/ And as she was come to fore the door of his house/ And or ever he saw her/ by the grace of the holy ghost he knew what she was and also what she would/ and said to her with a high voice/ Queen wife to Roboam your son died this night of a good death/ But all thine other children shall die of evil death/ by cause of the sin of their father/ thine husband/ which is a tyrant over his people/ lecherous & of evil conscience/ The queen went again homeward/ and fond her son cold and deed/ and told her lord what he had said/ but therefore he amended him not/ wherefore perished all his children/ And thus is here a good ensample to use and keep honest life/ and to love and kep● in right his people/ and not grieve them/ as Roboam did/ For the sin of the fad●r and mother is noyous to the children as ye have herd tofore/   

How none ought to reprove other of his mischief Capitulo lxxx  
I Shall tell you another ensample/ how Anna the wife of Thobye spoke foolishly to her lord/ which was a good and a holy man/ and buried the deed bodies/ which a paynim made to be slain in the despite of god and of his law/ the which was called Senacherib/ It fort●●●d that the swallow did foul within the eyen of Thobye/ and a long time he was blind/ wherefore his wife said to him as ●n great despite I am marveled/ how the god for whose love ye take so great pain to bury these deed bodies/ giveth not your sight again/ The good man had patience/ and answered that of all thing he may do his pleasure/ wherefore it fortuned to her that she was sore punished by sickness/ which god sent her/ And as the pleasure of god was Thobye ●a●de his sight restored again/ And thus by this ensample none good woman ought to mock or scorn her husband/ ne praise him the less for any sickness or tribulation that god sende●● him/ For as well is the axe or sword life over the ho●● as over the seek/ as ye have herd of Thobye/ which was heeled of his eyen/ and his wife by cause of her foolish speaking/ fell in a great sickness/ wherefore I will that ye know th'ensample of Sara/ which had seven husbands/ the which the devil slew/ by cause they would use her of an enorm and over foul faytte/ of which it needed not to be spoken of/ This by the smallyst worm that might be found in the world/ I have spoken and told unto you of the evil women after it is contained within the bible for to be unto you & other an ensample for to keep and beware you of evil doing/ Now I shall traytte and tell unto you of the good women/ the which holy writing praiseth moche/ And therefore it is good to record and bring to memory the good conditions of the good women which sometime were the mirror and exemplary to all other of that time that now been & to them that been yet to come/ And the first ensample is of Sarra which the holy scripture or writing praiseth so much   

Of the noble woman Sarra which kept herself full cleanly Capitulo lxxxij  
sArra was wife to Abraham a moche good woman & a wise/ and god kept her fro many perils/ For as the king Pharaoh took her/ god died send him so many evils/ and so much he was travailed of sickness/ that of need he must take & yield her again to her own lord/ & so god saved her by cause of her holiness and good life/ As he died keep many saints fro fire and water/ and fro glaives/ or weepen/ and also fro many other great torments/ as is contained in the books of their life and legends/ For thus saveth God them/ that loven him and been his friends/ This Sarra suffered many evils and great dolours/ She was the space of a ninety year barren/ but by cause of her holy faith and for the sure truth that ever she bore unto her lord/ and also for her humility/ God send and gaf her a son/ which afterward was a good holy man/ It was Isaac of whom the xii lygnees issued and came/ and God gaf him to her for her great bounty   

Of the valiant lady Rebecca the wife of isaac/ Capitulo lxxxiij  
aNother ensample I shall tell you of Rebecca which was marvelously good and fair/ and full of good conditions/ The holy writing praiseth much this Rebecca/ as for her great humility/ She was wife to isaac and mother of jacob/ The scripture witnesseth how she loved and worshipped her lord above all thing/ and showed her to him meek and humble/ and answered him sweetly/ and for to have be slain she would not have said one word that might have displeased him/ And by cause of her great humility show showed her more to be servant than lady/ She was long time barren/ but god which loveth holiness and humility/ gave and sent to her two children at one's/ and at one birth/ that were Ezau and jacob/ of the which jacob issued twelve children/ the which afterward were princes of the twelve lygnees/ of whom thepistle of all hallowen day maketh mention/ This Rebecca loved more jacob/ which was the last borne than she did Esau/ she made him to have the blessing of his father/ as in the bible is rehearsed/ She loved him best that best couth chevysshe himself/ and which was of great purveyance/ She was like the lioness/ which of all her faons she loveth best him/ that best can purchase for himself/ jacob was of great purveyance/ And Esau had all his heart set to the chase and to the venison/ And so the children of one father and mother been not of one condition/ & manner/ For some loven one craft and one manner of living and the other loven another/ I shall tell you th'ensample of a good man and of a good woman which were long time to guider without having any children/ And at their request god sent them a moche fair son/ And soon after another they had which was fowl and lame/ Truth it is/ that they should give to the church their first begotten son/ But as they had the second/ and saw him so contrefayt/ they said he should be given to the church/ And that the fairest should abide with them for to be their heir/ whereof god was wroth and took them both/ and never sin they had none wherefore they lived in great sorrow/ And therefore is here a good ensample/ For none ought to make any promise to god/ but if he will hold and accomplish it/ and none may mock him as these would have done in giving to him the foulest of their two children/ and would have kept the fairest for them and the which they had promised to give him/ Ye shall never see good come thereof to them that so do/ Ne to them that have and take out their sons and their daughters fro the monastery where once they were given and received/ whereof many ensamples I have seen with mine eyes/ as of many/ that have be had out of their Abbeys for the lands & possessions that to them were coming by the succession of their parents/ which were passed out of this world/ And after by covetise some made were against them/ and took by force all that they had fro them/ And for certain I saw never none so had out of the church that might be peaceable/ but at the last he came ever to nought/ And as well I say of women/ that for such caas or other were had out fro their monastery/ I wist never none/ but that she had an evil end/ For at the last they were defamed and vyoled/ and died of their children/ or otherwise vilaynsly they ended their life And therefore men ought not take fro god that which is his   

How the faders and moders ought to pray for their chilndrens/ Capitulo lxxxiiij/  
I shall tell you th'example of lya the wife of jacob The bible praiseth her much/ and saith how she loved perfectly her lord & the worship that she bore unto him/ And how as god sent to her any child she thanked him thereof devoutly/ & therefore god gaf her Viij of the xii princes/ of whom the twelve lygnees issued/ that so moche were good men and dread and loved god above all thing And their father and mother prayed ever god for them sin they were but young/ that he would purvey them of his love and of his grace/ And he well herd their prayer/ For they were holy men & worshipped above all folk/ Here is then good ensample/ how the faders and moders ought every day to pray god for their children/ as jacob and Lia did/ And yet I say that for no fault ne riot they never cursed them/ but blamed and reproved them by other manner and deed/ And beat them as they deserved it/ For better it were to beat an ninety time his children than to curse them ones/ whereof I shall tell you an Ensample of a woman which was irous and evil/ And lightly she was angry/ And also was her husband/ And by their great ire they were ever chiding & brawling to guider/ they had a son/ the which had done to them some fault/ wherefore the father and mother began sore to curse him/ And the child which was wroth answered to them foolishly/ And then the father and the mother/ that for his answer were full of ire and wrath went and gaf him to the devil/ And the fiend came that seized and took him by the one hand and lift him up fro the ground/ And where as he touched him/ the fire sprang out and lost his hand/ For which ●ause he was all his life in danger and parylle/ And therefore there is great danger in cursing of his own children/ And wishing to them any evil/ and yet greater peril is to give them by any ire or wrath to the devil And therefore have ye this ensample in your memory/ and see how ye ought to wish ever all good for your children/ & pray god for them as did jacob and his wife for their children/ which god enhanced over all the lygnees and generations/ And do not like as did the man and his wife the which through their ire cursed their child/ and after gaf him to the devil/ wherefore the child was in peril all his life during/   

How men ought to set/ and put their children in the will of god/ Capitulo lxxxv  
aNother ensamps● I shall tell you of Rachel the second wife of jacob/ which was mother to joseph/ which his brethren sold in egypt/ Of her speaketh to be nourished in her wardrobbe more dearly/ And as in jape she called him her son/ of the which came afterward so much good/ For god chose and stablished him master and governor over all his people/ And also did show to him many of his secrets/ And took him the rod wherewith he departed the see/ and made dry way to pass it· and made also with that same rod to issue and come out of the stone living and sweet water/ And also he took him the tables of the law/ and many other signs and tokens of love he did show unto him as of his nourishing whereof the good lady was well rewarded/ For god forgetteth never the service done to him by charity/ as to nourish the orphans or fatherless/ which is an operation of misericord/ that God moche loved/ as it is contained in ●he life of saint Elysabeth/ which nourished the power Orphans/ And made them to learn some craft to get their living with/  
Wherefore it befall that a good woman which had but one chilnd the which was wont to bathe himself in the river fill within a pit/ where he was eight days/ And his mother which was charitable to god and to saint Elysabeth had therefore great dolour and sorrow/ It befell that at the last day of eight/ she dreamed that her son was in a pit full of water/ And that saint Elysabeth kept him there on live/ and told her/ by cause that ye have ever nourished and sustained the orphans and fatherless/ our lord will not/ that your son die ne perish in this pit/ And therefore make ye ready to have him out/ And then the mother awoke and made her son to be had out of the pit/ and fond him of fair colour alive/ And the child recounted to his mother/ how a fair lady had ever kept him/ And had said to him It is god's will that thou be saved for the charity and misericord of thy mother which with good will had sustained the orphans and them nourished/  
Therefore here is a good ensample how men ought to nourish the orphans and the small children that have mystier or need for it is great alms & great charity/ & that moche pleaseth god & to this is showed to us example of many other beasts also/ that when men have slain the mother/ and that the faons been lost without noreture/ another be'st cometh and nourisheth them unto the time that they may purvey themself   

How the benefaytte/ which is done for the love of god is rendered of god an C time greater than it is/ Capitulo/ lxxxxvij  
aNother ensample I shall rehearse unto you upon this faytte/ It befell that in the Town of Iherico was a woman which was named Raab/ and the which was blamed/ but chartable she was/ wherefore it befall/ that certain good men which were come there for to preach to the people of that town evil & cruel there duelling/ wherefore they left and went and hided them in the said woman's house/ She casted over them beds and farthels of linen clo●● In so much that the people could not find them/ for they would have put them to death/ And at night the said woman had them out of her house with a cord out of a window/ and saved them/ wherefore it befell that she therefore was well guerdoned after the desert/ For the town was soon after take/ and all the men and wom●n put to death safe this Raab/ and her meinie/ which god would have saved/ by cause she had saved his mynystres and sergeans'/ And therefore saith the holy evangely/ where god saith/ that the good and service that one shall do to him or to his servants for the love of him/ be shall render it a C double/ wherefore I would ye wist th'example of saint Anastasye/ which was put in prison/ But god made her to be delivered out/ And made her to wete/ that it was/ by cause that she sustained of her own good the prisoners which were in the prisons and charters where as she wist that any were put in wrongly and by envy or for some debt/ And she gave so moche of her good that she had them out/ And therefore god guerdoned her to double/  
And also the sweet Ihesu christ said in thevangely/ that at the day of his great judgement/ he shall have mercy on them/ which shall have visited and comforted them/ that were imprisoned/ and the seek and also the power women that lay pourely in their childbedde/ For at that fearful and dreadful day god shall thereof ask a reckoning/ and needs men must render him reason thereof/ And well I ween/ that many one have be reproved thereof/ which shall be in great charge and pain to give a good ansuere/  
And therefore my fair daughters/ think now on it whiles ye live/ as did saint Arragone which was queen of France/ and which comforted and visited the pour enchartered and imprisoned/ and nourished the orphans/ and visited them that were seek/ And by cause she might not intend to it/ as oft as she would for doubt to disobey her lord· she left her lord & all the worship and vain glory of the world and the worldly joy/ and ran to hide her secretly fro paris unto Poytyers/ And there she rendered herself in to thabbeye/ and became a Nun/ and left the world/ to th'end she might the better serve god without dread of any man/ wherefore afterward god showed for her sake a miracle/ For a tree which stood in the mids of their muster/ the which was all dry/ god made him to become and wax fair and green And sprang out of it new branches and leaves against the course of nature/ But no thing is Impossible to god/ And many other great miracles he did for the love of her And therefore is here a good ensample to be chartable/ as above ye have herd of these two holy ladies/ and of this good lady Raab/ as they did/ and how at the last god gwerdoned and rewarded them for their good service/   

How he that will pray god must do abstinence/ ca/ lxxxviij  
aNother ensample shall be rehearsed to you of the father and mother of Samson/ which were holy folk in their marriage/ but they might have no Children/ and yet many clamours & orisons they had therefore made unto god/ This good lady was then upon a day at a church/ which at that time was called temple/ And as she was there weeping and praying god/ god took pity on her/ and sent unto her an Angel/ which told her/ that she should have a son that should be the strongest man that ever was/ & that by his strength the law sholnd be enhanced/ The good lady came soon to her lord/ and told him this tiding/ Her lord thenne kneeled/ and prayed god/ that he would show to him/ this thing by his angel/ And then god sent to them his angel/ which said unto them that they should fast and do abstinence/ and also that they should keep this child fro much meet and drink/ And yet said the angel/ For overmuch ●tynge and drinking fighten against the body and against the soul/ And when thus he had said to them/ he departed fro them/ They ●obeyed the commandment of the angel/ & fasted and made abstinence/ And soon after they had a chilnde/ which when he was full grown he fought against the paynims and kept and maintained the law of god against them/ of whom he made great occisyons and many great marvels as god sustained and helped him/ For he alone discomfited and overcame three thousand persons/ Therefore ye have here good ensample/ how ye shall fast and do abstinence if ye will require of god any thing/ For confession and fasting done the request to be granted of god/ as the angel told unto them/ And yet after he said to them/ that they should keep their son fro overmuch meet/ & specially of drink then sith the holy angel of god which all thing knoweth defended to them this two vices/ Hit is then good to every man and woman to keep them there fro. For by this sin of gluttony men fall in all the other six deadly sins/ as ye shall more plainly know in the book of your brethren/ where as it is rehearsed/ how an hermit chose his sin of gluttony/ and made it/ in so much he became drunk/ And soon after by this sin he fill and made all the seven/  
And nevertheless he had supposed to have chosen the most best of them all/ Whereof I shall tell you what Solomon thereof saith in the book of thensignments/ first he saith that win taken as they did cut it/ they saw a white down/ that issued out of it/ wherefore some of them by this ensample were converted to the faith of god/ And therefore after this ensample it is good to put his children to school when they be young/ and make them to learn the books of sapience/ that is to say the books of good teaching and ensignments/ where as men see the savement of both the body and soul/ And not put them to learn in the books of the fallaces and vanytres of the world/ For better thing is and more noble to here speak of the good ensignments and teachings that may profit both to the body and soul/ than read and study the fables/ and losings/ whereof no good ne profit may come And by cause some folk say that they would not/ that their wives ne also their daughters wist any thing of clergy ne of writing/ therefore I say answering to them/ that as for writing it is no force/ if a woman can nought of it but as for reading I say that good and profitable is to all wy●en/ For a woman that can read may better know the perils of the soul and her savement/ than she that can nought of it/ for it hath be proved   

Thexample of the noble lady Ruth/ Capitulo lxxxx  
aNother ensample I shall rehearse unto you of a good lady/ which was named Ruth/ of the which issued and came king david/ The holy scripture praiseth much this good lady/ which marvelously loved god/ and honoured and obeyed her lord/ And for the love of him she bare honour and loved his friends/ and made to them better cheer than she did to her own friends/ whereof it befell/ that after that her lord was deed/ his son which he had of another wife/ would leave to her nothing/ neither land ne movable good/ but would have all for himself/ by cause he thought/ she was of far country and far fro her friends/ but the parents and friends of her lord that loved her moche for her great bounty/ and for the great service that she had done to them whiles that her lord was a live/ did help her against their friends and parents/ In so much that they made her to have all that of right appertained to her/ And so this good lady saved her good through the friendship and good company that she had done the friends and parents of her lord/ And therefore is here good ensample how all good women aught to serve and bear worship to the friends and parents of their lords/ For greater semblant of love may they not show unto them/ and all good may thereof come to her/ as did to the good lady Ruthe the which by cause she had loved and worshipped the parents and friends of her lord/ recovered and had her heritage/ as ye have herd tofore   

How every good woman ought to answer for her lord/ Capitulo lxxxxj  
I will tell you another Ensample of a good lady/ the which ought well to be praised/ It was the good lady Abygal/ which had a lord that was full of ire/ diverse and riotous to all his neighbours/ He forfeited some thing toward the king david wherefore he would have had him to be destroyed and put to death/ but the good lady which was sage and wise went toward the king and so much humbled herself/ that by her sweet and fair words she made the peace of her lord/ Of many other perils wherein he fill and put himself through his false tongue/ she saved him also/ And thus this good lady amended ever his folly/ whereof she may be well praised/ Therefore ye have here good ensample/ how every good woman must suffer of her lord and aught to answer for him over all/ all be he never so irous ne cruel to her and save and keep him fro all perils/ I would ye wist th'example of a good lady wife unto a Senator of Rome/ as it is contained in the cronykles of the romans/ This Senator was jealous of his wife without any cause and was evil and cruel to her/ Hit befell/ that he accused one of treason/ the which anon casted his gage of battle unto him saying that wrongly he accused him/ The day came that they should joust that one against the other The Senator was afeard and durst not come/ and sent word to the Senate how he was seek/ and that he should send one to joust for him/ but he could none find/ Wherefore the valiant lady his wife that saw the cowardness of her lord and the shame coming to him went and armed herself/ & came to the field/ And by cause god saw her bounty and that she did her devoir/ he gave her force and strength in so moche/ that she obtained the victory/ And when the jousting was finished/ th'emperor would know who was the champion of the Senator/ wherefore the good ladies helm was unlocked/ and so she was known/ wherefore th'emperor and all they of the town bore unto her fro thence forthon greater honour than they were wont to do/ And therefore is here good ensample how every good woman must humbly suffer of her lord that which she may not amend/ For she that more suffereth of her lord without making thereof no resemblaunt receiveth thereof more worship x times/ than she that hath no cause to suffer of him/ or that will not suffer nothing of him As Solomon saith which moche well spoke of women/ praising the one and blaming the other   

How the good woman ought to pease the ire of her husband when she seeth him wroth/ Capitulo lxxxxij  
aNother ensample I will rehearse and show unto you of one of the wives of king david/ how she peased the ire of her lord/ Ye have well herd tell how amon despuceled his sister/ And how Absalon venged this shame and made him to be put to death/ wherefore he fled out of the land by cause the king david would have him to be slain but this good lady gate him his peace/ For so many good reasons she showed to her lord that he granted his grace and pardon/ and yet she was not his mother/ but only wife of his father/ but she kept her lord in love and his child●●n also/ as a good lady that she was/ And so aught to do every good woman/ For greater semblant of love she may not show to her lord/ than to love his children which been gotten of other wymmen/ And so doing she worshippeth herself/ And atte last may come thereof but good to her/ as did to this good lady/ For when the king was deed/ some would have taken her right fro her/ but Absalon would not suffer it/ And said before them all/ how be it/ that she be not my mother/ yet ever she loved me/ and many time she hath Impetred my peace toward the king my father/ wherefore I shall not suffer that she any thing lose of her right/ And therefore/ here is a good ensample/ how every good woman ought to bear worship and love her lords children and his parents/   

Thexample of the Queen Saba/ and of the king Solomon/ Capitulo lxxxxiij  
I shall tell you another ensample of the queen Saba/ which was a moche good lady and wise/ the which came fro orient in to jerusalem for to demand & ask council of the king Solomon/ and she lost not her way/ For she had of him good council of the which well it happened to her/ Therefore ye ought to take here good ensample/ For every good lady ought to ch●se a good and true man and also wise of her lineage or else of other/ and hold and keep him in love and friendship/ of whom she may take council of that she hath to do/ And if she fall in pl●e or in any contempt the good and wise man shall moder it And shall make her to have her right without great costs and expenses/ And ever thereof cometh some good/ As did to the good queen Saba that fro so far came to have council of the king Solomon/ Yet would I ye wist th'example of an Emperor of Rome/ This emperor was seek and lay in the bed of death/ Every one of the lords and Senators for to please him said to him that he should soon be hole if he could sweat/ But any friend that he had spoke to him noothing of the profit and salvation of his soul/ There was there with him one his chamberlain which he had nourished and brought up of his youth/ This chamberlain saw well/ that his lord couth not scape fro death/ And how all they that were there said nought but for to please him/ wherefore he came to him and said/ Sire how feel you your heart/ And th'emperor answered to him/ Sore and feeble is my heart Then began the chamberlain to say much humbly/ Sire god hath given to you in this world all worship & honour And also great quantity of worldly goods/ wherefore ye must thank him/ and ye shall do well/ And of such goods as god hath sent to you ye must ordain and depart to the pour folk a part of them/ In such wise that he have no cause to reprove you thereof/ when th'emperor had herd him/ He was well pleased with him that he had so said/ and said two words/ More worth is the friend/ which pricketh than the flattering friend which enoynteth/ Thus he spoke/ by cause that his other friends had spoken to him of bodily health/ only for to please him/ but the same spoke to him of the salvation of his soul/ for who that loveth the body of very love ought in especial to love the soul/ And none ought to cele or hide nothing fro his friend/ if it be his profit and honour/ And for love ne for hate of any body/ he ought not to council him/ but truly after his power as a good and true friend should do and not flatere him ne make the placebo/ As did the friends of th'emperor which knew well/ that he could not scape fro death/ and durst not say ne show unto him the profit of his soul/ the which his true friend and poor chamberlain put in the way of salvation/ For th'emperor believed him and gaf and departed largely of his goods to the power for the love of god   

How it is good to aqueynte himself with holy men/ Capitulo lxxxxiiij  
aNother ensample I shall tell you of a moche good and true woman the which had a true man to her lord and moche simple/ This good lady was much chartable/ and loved moche holy men/ In the parties of Iherusalem was that time a prophet which was named Helyseus/ This good lady had great devotion toward this holy man and prophet/ and prayed him to come and be herberowed with her lord in her house/ They died anon make a chamber ready for him there as the said holy prophet wered the hair and made his prayers and had his afflictions solytayrly and secretly/ This good lady then might have no children of her lord/ whereof she made her complaint to the prophet/ but this holy man at her request prayed god so long/ that they had a son marvelously fair which lived well xv year and died in the chamber of this holy prophet/ And when this good lady saw her son deed/ she was full of sorrow/ and went so far about the country that she fond and met with the foresaid Helyseus/ And when she had found him she had him to the chamber/ and showed to him the child which was deed/ saying to him in this manner/ Ha a holy prophet and good man this is the child which god sent me through your prayer/ the which was all my joy and my sustenance/ I pray you that to him ye will make your prayer and orison that it please him to restore him his life again/ or else to take me with him/ For I will not abide after him/ Helyseus thenne which had pity of the woman/ prayed god for the child/ and god gaf him his life again and lived long time after that/ and was an holy man/ by the which ensample/ my fair daughters ye may see and know/ how good it is to be known and aqueynted with holy men/ As this good lady was/ which might have no children/ but at the prayer of the holy man Helyseus/ of whom she was aqueynted/ she had a fair son which god resuscited at his prayer also/ And for certain god is yet at this day as mighty and debonair as he was at that time to them/ that deserven it/ These be they/ which put them in pain ●o have an humble and meek heart/ Therefore men ought to keep the felauship of the good and holy men/ which usen holy life/ & believe them/ For all good may thereof come/ as did to the said lady   

How no woman aught to chyden or brawl with folk which been brainless/ Capitulo lxxxxv  
I shall rehearse and tell unto you another ensample of a lady which was named Sarra/ of the which ye have well herd tofore/ how she had seven husbands the which all seven the devil slew/ by cause they would have used her in untrue marriage/ And also how her godsep reproved her of that none of her husbands might abide with her But the good lady that saw/ that this fool would chide with her/ said much humbly/ and as sage and wise/ Fair friend to the neither to me appertaineth not to speak of the judgements of god/ and nothing more she said to her/ She resembled not to the daughter of a Senator of Rome/ which was so fellow & so high of heart that she did chide in plain street with one of her neighbours/ And so moche grew & went up her words/ that the other said to her/ that she was not hole ne clean of body/ whereof befell that this word went so far were it truth or losing/ that she thereby lost her marriage/ Therefore it is great folly to every woman to chide ne despair folks 〈…〉 fools and cruels of their tongue/ whereof I shall 〈…〉 an ensample that I saw of a gentle woman that bra●● 〈…〉 a man that had an evil heed/ I said unto her/ 〈…〉 I pray you that ye answer not this fool/ For he 〈…〉 shapen to say more evil than good/ She would not byleue 〈◊〉/ but chid more than she did to fore/ saying to him that he was nought/ And he answered to her/ that he was as good for a man as she was for a woman/ And so farforth went their words/ that he said for certain he wist and knew well a man that did kiss her both day and night when that he would/ And then I called her a side/ and told her/ that it was but folly to take hed● to the words of a fool and to answer and speak with him/ The words were foul and dishonest/ and herd of many one/ wherefore she was defamed/ And by her brawling she did do know to many one that which they wist ne knew not/ She resembled not to the wise Sarra/ which made no great answer to the words of her godsep/ For otherwhile one put himself fro his good right by his own words in to great wrong/ And also dishonest thing is to any gentylle woman to brawl with any man/ wherefore I shall tell you th'example of the propriety of certain beasts/ Look and behold these great dogs that men call mastyns/ they shall bark and show their teeth/ but a gentile dog shall not do so/ And also in like wise should be of the gentile men and women/ wherefore I shall rehearse to you th'example of th'emperor of Constantynople/ which was a man moche fellow and cruel/ but never he chid to no body/ It befell once that he found his two daughters chyding and brawling to guider/ wherefore he would beat them/ but the queen went between him & them/ And then said th'emperor that none gentle heart should never chide ne say any villainy/ For by the courage and heart been the gentlemen known fro the other/ For he is a churl and a villain that of his mouth saith any villainy/ And therefore they that have patience and say no villainy shown their gentle courage and noblesse/ And for certain oftyme it befell that one fowl word spoken engendereth other such words/ which afterward beareth shame and dishonour/ And therefore my fair daughters take ye here good ensample/ For the fool which is of high courage shall say moche evil and things that never were thought for to avenge his great ire/ And also ought well every good woman to keep herself that she nothing answer to her lord before the folk for many causes/ For in holding her peace she may have and receive but great worship/ And if she answer him she shall have the evil will of her husband/ whereof no good may come to her/ but great shame and dishonour   

How no good woman ought to answer to her husband when he is wroth/ Capitulo/ lxxxxuj  
getteth his servants succoured and helped her/ And maade danyel the prophet which as tho was but of five year of age/ to come forth/ the which cried with a high voice/ saying thus/ ye judges of Israel that is to say the people of god/ let not the true blood and ignorant of this faytte or deed be shed/ but inquire you of each of them alone/ under what manner and form they fond her/ then was the people greatly marveled as they saw and herd this little child so speak/ wherefore they perceived well/ that it was by miracle of god The judges then let thinquest to be made of the two priests each one by himself/ The one said/ that they had found her with a man under a fig tree/ And the other said under a pynappel tree/ And therefore were they reproved and both judged to die/ And at the last when they saw that no remedy was but that they must die/ they told the truth of it before all the people that were there/ And said that they were well worthy to receive death and not she/ And therefore here may ye see and take axample/ how god keepeth them/ that have their trust and confidence in him/ as had the good lady the which would rather suffer death/ than to be falls to the law/ For she doubted more the perdition or loss of her soul and the perdurable or everlasting death/ than she did the povere life of this world/ And thus by cause of her bounty/ god saved both her body and soul/ And therefore every good lady ought to have her trust in god/ and for his love to keep truly her marriage/ and also abstain her of sin/   

How the good lady ought to love and dread and also to bear faith unto her lord/ Capitulo lxxxxviij  
I shall tell you another Ensample of the new testament/ It is of saint Elysabeth mother unto saint johan/ This Elysabeth thenne served first god/ and afterward her lord and above all women he dread and doubted him/ And as he came out of the Town/ and that by adventure some thing was befall amiss in her house/ she kept it/ and made it to be kept secret unto the time that she saw her point/ then went she/ and told it to him by so fair and attemperate language that in no wise he might never be wroth/ She ever c●ueyted the peace and love of her lord And also aught to do every good woman/ This holy lady loved and dread god/ and bare faith to her lord/ and therefore god gave her saint johan Baptist to her son which was a good guerdon/ For a woman that loveth god/ and holdeth her clenely god rewardeth her on live/ And after her death he guerdonne●h and rewardeth her with/ C/ double more/ As he did to this holy lady to whom he gaf celestyals and earthly goods to suffisance/ as he doth to his friends/ which keepeth and holdeth them cleanly in their marriage/ and that have good hope in him/ as had this good Susanne/   

How men ●ught bewail and weep for his sins and misdeeds Capitulo lxxxxix  
aNother Ensample I shall tell you of Mary Magdalene/ which did wash and spurge away her sins and misdeeds by the water of her eyen/ as she washed the feet of our lord Ihesu christ/ and wiped them with her here/ She wept for her sins for the love of god and dread of her misdeed/ And thus at th'example of her we ought to do as she did/ For we ought to weep for our sins and misdeeds. and have pity and be shameful of that that we have done and humbly go to Confession/ and there to the priest we ought to tell our sins as we have done them without hiding or covering nothing thereof/ for the boldness that men undertake to say their misdeed & sin also the shame that men have to tell them/ is to them a great part of their indulgences & god which seeth the hunylyte & the repentance moveth himself to pity & e●largyssheth his misericorde/ as he did to Mary Magdalene to whom he pardonned her sins and misdeeds for the great contrition and repentance that she had/ Another reason is whereof the holy magdalene ought to be praised It is by cause that she loved and wonderly ●rad god/ And for certain the great miracle that she saw which god made and that he had raised her own brother/ the which had told her tidings of the other world/ and the pains of hell And that she saw well/ that she must die & be punished there for her sins and misdeeds/ made her all fearful & sore abashed/ And therefore she was thirty year and more in a desert making there her penance sorrowing and sore weeping for her sins and misdeeds/ And when she had been there long time fasting and without meet/ our lord beheld her/ and had on her pity/ and sent her every day the breed of heaven/ whereof she was rassasyed and field unto her end that god took her/ And therefore is here good ensample how good is to weep for his sins/ and oft to confess himself/ and to fas● and make abstinences and also to love & dread god/ as did this holy and good Magdaleyne/ that so moche loved god/ that she wept for her sins upon his feet/ And after fasted and suffered so moche evil and mischief in the buscage & deserts/ where as god comforted her by his angels/ which every day did bring to her the breed of heaven/ And in such wise shall god do to all good women and to all them/ which with a contrite and good heart shall weep for their sins/ and that shall love god and do abstinences/ as he did to this good woman/   

The next chapter showeth/ how be it/ that a woman have an evil and fellow husband/ nevertheless she ought not thereby to lean the service of god/ Capitulo C  
aFter this ensample I shall tell you another of ij good women wives of two paynims/ The onewas wife to the seneschal of Herode/ This go●d woman served our lord at the time that he preached & administered & made his meet and drink the best wise they couth/ Here i● good ensample how every good woman/ all be it so that she have never so perverse and evil husband/ yet this notwithstanding she ne ought to leave the service of god and be obeysshing to him/ or else atte lest she ought to be more ●umble and devout for to Impetre and get the grace of god for her and for her husband/ For the good that she doth appeaseth the ire of god/ and is cause of the savement of their temporal richesse and goods/ For the good that she doth suporteth the evil and misdeeds of her husband/ as it is rehearsed in the life of the Ancient faders/ where as he speaketh of an evil man and a tyrant/ the which was three t●mes saved fro evil death for goodness and bounty of his wife/ Wherefore it befell when she was deed and that he had no body more that prayed for him/ he was for his great sins & misdeeds brought in to a shameful death by the king of that land/ And therefore it is good and necessary to an evil man to have a good wife and of holy life/ And the more that the good wife knoweth her husband more fellow and cruel/ and great synuar/ the more she ought to make greater abstinences and good deeds for the love of god/ And if the one suffer not the other/ that is to understand/ if the good did suffer & supported not the evil/ all should go to perdition/ And yet I say that the obeisance and dread of god was stablished before marriage/ For men ought first obey to the creator/ which hath made them to his blessed form and semblance and that may give them grace to be saved/ And also the law commandeth that men ought not to obey to the body/ till that they have purveyed first for the profit of the soul/ which is perdurable/ whereupon saith the gloze that all good and dew service of the body is to the savement of the soul/ For the good of the soul hath none like it/ And therefore it is good to dress & move his lord to do some good/ And after his power to keep him fro evil deed/ And thus ought to do every good woman/  
How it is good to herberowe and receive in his house the gentile women that were of good renomee/ she enhanced and married them/ She maade to seche and inquire the pour householders/ and some of her good she gaf to them/ She had great pity of women which were at their childbedde/ and visited/ and foustred them/ She had of her own phisicien● and Cyrurgyens to help and he'll for gods love all manner of folk/ And in especia●●e the pour which had nought to pay/ And as men say god showed and made offtime miracle for her sake/ For when men took her her book and her paternoster/ they stood before her alone by themself in the aye● And also many other tokens and signs were seen/ which for her love god did show/ And therefore here ought every good woman to take good ensample and have pity one of other/ and think how god giveth the goods to be thereof thanked and known/ and to help and have pity on the pour/ Here I leave the tale of these good ladies and of this matter But soon I shall com● to it again/ and shall speak of another ensample/   

Of the Burgeys/ which would never pardon her evil will to one her neighbour/ wherefore she was dampened/ Capitulo/ Cij  
mY fair daughters beware ye well that the sin of ire overcome you not/ For god saith in his holy evamgely that men ought to pardon to them that have mysprysed and misdone/ And if one be smeton of his neighbour/ or of his brother christian upon one cheek/ he ought to l●ye forth the other for to receive on it as much/ For taking vengeance is none merit/ but is contrary to ●he sowl●/ And yet saith our lord/ that if one have any hate or wrath with any other/ he aught to go and ask him mercy to fore he make or do his orison/ offering or prayer/ that it may be of any value and pleasant to god/ For of no mane● of man ne woman/ which in the sin of ire/ god receiveth not their offering/ how great that it be/ For as god that made the pater noster which saith that god should pardon to them/ as they pardonned to other/ therefore we ought to pardon each one to other/ And thus they that been ever in wrath/ and hate/ if they say the pater noster/ their prayer is more against them/ than with them/ And upon this/ I shall tell you an ensample of a great Burgeyse/ as I herd say at a p●edycacion or preaching/ This Burgeyse was much rich/ chartable/ and much praised/ and had on her many signs and tokens to be a good c●ysten/ It befell that she was brought thorough a great sickness to the bed of death/ there came to her/ her curate or parson which was a holy man and true/ He herd her in confession/ And as he came to speak to her of the sin of ire/ saying to her that she must pardon to all them that had mysprysed or misdone unto her/ And when she heard of that article/ she answered that a woman which was her neighbour had so much mesprysed and misdone unto her/ that she might never pardon ne forgive her with her good will/ then the holy man began to put for●he & show unto her by fair words & ensamples/ how Ihesu christ forgaaf & pardonned his death/ Also he rehearsed to her th'example of a knights son/ whose father had be slain/ This knights son came to an hermit and confessed him/ And as he came to the sin of ire/ he said/ that he might never pardon ne forgive to him that had slain his father/ And the holy hermit showed him how god forgaf his death/ and many other ensamples he did show unto him/ And so much he said that by his sweet and fair words/ the child pardonned and forgaf his faders death with good will/ In such wise that when the child came to kneel before the crucifix/ he inclined his heed toward him/ And a voice was herd/ which said/ by cause that thou hast pardonned humbly for the love of me/ I pardon and forgive to the all thy sins and misdeeds/ and thou shalt have grace to come to me in to the celestial joy/ This parson or curate thenne showed and told this ensample with many other to the said Burgeiss/ But for none ensample ne for no thing that he couth say or do/ she would never forgive her evil will/ but in that estate she died/ whereof it befell that at night a vision came to the said curate or parson/ by the which vision he saw how the in such point and estate as I was when I herd you I am come to see you/ therefore please it you to pardon me for the great joy which I have of your coming maked me to do it/ The knight thenne beheld and saw the manner of his niece/ whereof he was full glad/ and loved and praised her moche more than his other niece/ He gave her the two gowns which he had bought for her and for her sister/ And thus she that came gladly in th'estate wherynne she was to welcome her uncle/ she wan both gowns/ and she which tarried for to make her jolly and gay lost her part of them/ She then that forthwith came to welcome her uncle as she had brought him in her chamber/ she went and propyrly arrayed herself/ And then said to him/ My lord and mine uncle/ I have arrayed and coynted me for to serve you more honestly/ And thus she gate the love of her uncle/ and the other lost it/ Here is good ensample/ how men ought to come joyously in thestate where one is in to welcome his friends which be come to see him/ And if ye wist th'example of a baroness or wife of a baron which Was a good lady/ and which would in no manner were ne do on every day her best gowns/ wherefore her servants said to her/ Madame why go ye not better arrayed and more coynted than ye do/ And she answered to them/ if every day I went in my best raiments and held me coynte and jolly/ how should I do on the high feestes and holidays/ And also as the lords my parents shall come to see me/ For then as I should array me the best wise I couth/ yet men should say that all the day before I was fairer and better beseen/ whereof no thank I should have of them which were come to see me/ And therefore I praise her nothing that can not amend herself in time and place as need is/ For a thing which is common and daily seen is nothing praised ne set by   

Of the good knight which fought against the false knight for the pity of a maid/ Capitulo Ciiij  
I Would ye wist th'example of a knight which fought for a maid/ There was at the Court of a great lord a falls knight which required and prayed a maid of foolish love/ but she would nought do for him for yeste ne for promise/ but would keep her body cleanly/ And when the knight saw this/ he said that she should repent her/ He took an Appel/ and poisoned it/ and few days after that he took the apple to her for to give it to the young son of her lord/ She took the apple/ and gave it to the child/ And soon after that he had eaten it he died/ wherefore this maid was take and shortly to say ready for to be brent/ She wept and complained herself to god saying that she had no culpe of this deed/ but that the falls knight which took her thapple was thereof guilty and none other/ And he deffended it against her/ & said he was ready to prove the contrary against any knight in champ of battle/ But she couth find none that for her would fight against him/ by cause he was so strong and so much doubted in arms/ wherefore it befall that our lord god which forgetteth not the clamour and prayer of the true and just had pity of her/ And as it pleased him a good knight which had to name patrydes' that was free and piteous/ as men were about for to have cast the maid in to the fire/ and beheld the maid which wept sore and made great sorrow/ He had pity of her/ and demanded of her the truth of the faith And fro the begynying unto the end she told him how it was/ And also the most part of them that were there present witnessed as she said/ then the good knight moved of pity casted his gage against this false knight/ The battle was between them hard and cruel to see in so much that a● the last this false knight was discomfited and openly did show his treason/ And thus was the maid saved/ But the good knight patryde received at that sorrow/ v/ mortal wounds/ wherefore as his arms were of he sent his sher●e which was broken in five places to the said maid which kept it all her life/ and every day she prayed for the knight that such dolour had suffered for her/ And thus for pity and franchise fought the gentle knight/ and received/ v/ mortal wounds As the sweet Ihesu christ did which fought for the pity of that they should have none/ by cause they were come to late/ wherefore I doubt after the purpose of this ensample/ that many one is a sleep and sorowfulle to the service of god/ And as of them that been not garnished of that which is appertaining to their savement/ that is to weet to do good and holy operations/ and have the grace of god/ doubt ye not/ but if they tarry long to amend them before their end/ Hit shall be said to them as it was said to thee/ v/ unwise virgins and shall find the gate of the castle shut before them/ Then shall not be time to repent them/ but sore abashed they shall be as they shall see them departed fro God and fro the good souls/ and be cast and had in to the cruel pit of hell where as they shall be in continual pain and dolour/ which never shall take none end/ Alas how dear shall be sold the coyntyses and foolish playsaunces and delights/ whereof men shall have used for to obey to his careyn/ and to the world/ This way shall go all evil women/ And the good women to the contrary/ For they shall go with the espouse/ that is with god their creator/ & shall find the great gate open where thorough they shall go in to the bliss and joy of paradies/ by cause they have been curious and awaked with their lamps and lumynary/ abiding the coming of the spouse/ that is to say that they have made good and holy operations and have watched for to abide the hour of their death/ and have not be sleeping in sin/ but have hold themself clean/ and have confessed them oft and kept themself clean fro sin to their pour/ And which loved and dread god/ These shall be the good women of whom god spoke in his evangely/ as y● have herd tofore   

Of the glorious and blessed virgin mary Capitulo Cvij  
aFter this I shall speak of one virgin which hath no peer/ It is of the holy and blessed virgin mary mother to the saviour of all the world/ This blessed virgin is of so high exemplary that none may write the good/ the bounty and the highness wherein her sweet and blessed son enhanceth her day by day/ This sweet virgin worshipped and dread her son more than ever did any other mother his/ by cause she knew well/ fro whence he came/ She was chamberere and Temple of God where as the wedding of the deyte and of the humility was maked/ the which humanity brought the life and savement of all the world/ God would that she should take to her spouse the holy man joseph/ which was a good old man and true/ For god would be borne under the shadow of marriage for to obey to the law and for to eschew the evil talking of the world/ And also for to give her company and govern & lead her in to Egypte/ Whereof it befall/ when joseph perceived and saw her great with child/ he would leave her/ and told her/ how he well wist and knew/ that it was not of him/ but that same night our lord sent him visibly his angel/ which said unto him/ that he should not be desmayed ne abashed/ And ●hat she was great with the holy ghost for the savement of all the world/ joseph had then thereof great joy/ and pained himself to bear unto her worship and honour/ more than he did before/ For he wist well by the saying and writing of the prophets that the son of god should be borne of a virgin/ which should have to name mary/ wherefore he thanked God much humbly of the great grace that he had done to him/ in giving to him the keeping and governance of his sweet and blessed mother/ And also the good mother and virgin bare to him honour and reverence/ whereof in the holy scripture she is moche praised/ Also she is moche praised of that the Angel found her alone within the Temple kneeling saying her prayers and orisons/ And thus ought every good woman to be in devotion and in the service of god/  
And yet the holy scripture praiseth her by cause she dread & was afeard as the angel salued her/ Of whom she demanded how it might be that she should conceive a child that had never known man/ & th'angel answered her & said to her that she should have no fere & that she should not be marveled/ for she should be replenished with the holy ghost & that nothing was inpossible as to god/ that was to say that god might do all thing after his will and pleasure/ And that her Cousin saint Elyzabeth was great with child/ and had as thenne born her fruit the space of six months/ the which was barren and was out of the age to bear any children/ And then as the angel had thus said to her/ she assured herself/ & said in this manner/ Here is the auncylle or chambrere of god Be done to me after thy words/ She would first know how it might be/ But thus did not Eve/ she did believe to lightly/ As this day done many simple women which lightly believe the fools/ wherefore afterward they be brought to do folly/ They inquire not ne behold not the end to the which they shall come/ as did the glorious and blessed virgin mary/ which inquired of the angel the end of the faytte or deed/ the which he did announce to her/  
Thus thenne ought the good women to do/ as men speaketh to them of youth/ or of any other thing/ whereof dishonour and blame may come to them   

How every good woman ought to be meek and humble at thexemplary of the blessed virgin Mary/ Capitulo Cxviij  
aLso the holy writing praiseth her for her greet humility/ For as the angel told her that she should be the mother of the son of God/ of whom the reign should have none end/ She took no pride therefore within he r self/ but said that she was his chamberere or seruaunt· And that it should be done after his pleasure/ This word was right agreeable unto god/ in so much that he came down fro heaven/ and deigned to take humanity/ and the form of a child within her womb virgynal/ Therefore is here good Ensample/ how every good woman ought to humble herself toward god/ toward her lord and toward the world/ For god said/ who that shall more humble himself/ and shall keep himself meekly/ the more shall he be one's enhanced and worshipped/ And for certain god and his Angels loven better humility than any other virtue/ For humility fight against pride/ which god hateth more than any other sin/ And thorough the which the Angels fell in to hell/ And therefore ought every noble woman to humble herself/ and be courteous to the lest as to the most taking exemplary to our blessed lady mother and virgin Mary/ which named herself chamberere of god/ Also she is praised of the holy scripture for her good kind and nature of her courtesy when she went and visited her cousin saint Elysabeth/ which would serve her And the child of Elysabeth/ that was saint johan baptist maked then joy within his moders belly/ In so moche that by the grace of the holy ghost/ saint Elysabeth cried & said/ that blessed should be the fruit of her womb & that she was blessed above all women/ & that it was not reason that the mother of god should come to see and visit so pour a woman as she was/ And than both cousins humbled themself one toward the other/ wherefore good exemplary is here/ how that parents and Friends ought to see and visit each other in their childbedde/ and in their disease and sickness/ And humble themself the one against the other/ as did these two holy and blessed ladies/ as ye have herd/ and not say as do some which of their proud and foolish heart say thus I am the more noble/ the more gentile/ either the more high mistress: And therefore I ought to go before that other/ Ha a god how little they think to the courtesy and humility of these two holy ladies/ And also to that/ that god saith in his evangely/ as ye have herd/ that the most humble shall be the most highly enhanced/ Alas how this foolish envy that they have to be first and before other and the praising of themself/ shall to them be dear sold/ whereof the good queen Hester speaketh and saith right well/ saying that in as much as a woman is of greater lineage or greater mistress/ the more ought she to be humble and debonayr/ And the more that she beareth herself courteously/ the more she receiveth worship and praising of other folk/ for the small folk holdeth them to be worshipped when the great make to them any cheer and speak fair to them/ wherefore the great be praised of them in every place/ And therefore no better virtue may be in a woman/ than the virtue of humility/ & be courteous both to great and small/ And go and visit the power/ their Friends and parents/ as did the queen of heaven which went and visited her Cousin/ and how they humbled themself one toward the other/   

How every good woman ought to be piteous at the exemplary of the blessed virgin mary/ Capitulo/ Cix  
aLso the holy scripture praiseth her/ in that she went in to galylee to the wedding/ and had pity of that the win lacked there/ And in complaining herself of that the win wanted there/ required her son that he would give remedy to it/ The sweet Ihesu Criste had pity of his mother/ And therefore is here good ensample/ how every good woman ought to have pity of her parents and pour neighbours and to help and succour them of that she may/ For it is great charity and freedom coming of kind/ Also the sweet virgin mary had and suffered dolour for her son/ which was gone to dispute against the master of the law/ For she wend that he was ascended and gone in to heaven/ She sought him all about/ and so much she did/ that she found him/ to whom she said/ Fair son your parents and I have be in great fere for you/ For we wend to have lost you/ And he answered that his parents were though that did the commandments of god his father/ The jews then and the masters of the law were wonderly abashed of the great wit that they found in him which was of so little age/ After this dolour thenne that she had weening herself to have lost her son she had another right great sorrow/ for as she offered him in to the temple/ saint simeon received him which before desired much to see him/ & had prayed to god long time before that he might not die unto the time that he first had seen the son of god with his eyen/ Then thorough the grace of god he knew him/ and said with a high voice/ Here is the light and the savement of the world/ And said to his mother that one time should come/ that to her should seem that a suerde should tresperce her soul and her heart/ that is to weet/ that she should see him suffer great and dolorous passion/ And therefore is here good ensample to every good lady and to every good woman how they may not be desmayed ne esmerueyll●d as they suffer any misease/ saying that the queen of heaven suffered in this world so moche pain and dolour/ then ought we well to suffer and have patience we that be pour synnars/ & that deserven more after our merit/ to receive pain & evil then good/ And that by reason ought not to be spared in bearing dolours and tribulations/ saying that god spared not his mother/   

How the women aught to be chartable after thexemplary of our lady/ Capitulo Cx  
aLso good ladies and every good woman ought to be chartable/ as the holy lady was/ that gave for the love of god and full charity the most part that she had/ And at th'example of her did saint Elyzabeth/ saint lucy/ saint Cecylle and many other holy ladies/ which were so charitable that they gaf to the power & Indygent the most part of their revenues/ As rehearsed is plainly in their legends/ wherefore I would ye wist th'example of a good lady of Rome which was at mass/ and saw beside her a pour woman the which was shaking for cold/ for the frost was great/ The good lady had pity of her/ and privily called her to her and went/ and had her in to her house/ which was not far thence/ and gave to her a good furred gown/ And whiles she was about this chartable deed/ the priest that said the mass couth speak never a word unto the time that she was come to the church again/ And as soon as she was come again he spoke as he did to fore/ And saw afterward in a vision the cause why he had lost his speech/ & how god praiseth before his angel's the gift given of the good lady to him/ Here is good ensample for every good woman to be chartable and not to suffer her pour neighbours to be shaking for cold and hunger/ ne to have any misease/ but to help them as far/ as their power may retch/ Now have I told you of the blessed and holy virgin mary/ to the which none may be likened ne compared/ And little enough I have spoken of her/ but to long were the matter if I should speak of all her deeds & fayttes/ Therefore as now I shall leave of her/ And shall speak of the good widows ladies of Rome/ the which when as they held them cleanly in their widowhood they were worshipfully crowned in sign and token of chastity/ But long thing were to rehearse the bounty and charity of them/ which were before the coming of Ihesu christ/ as it is found and rehearsed in the bible/ Also I have recounted to you of some good ladies which have been sin the new testament/ that is to weet sin god took his humanity within the womb of the blessed virgin mary/ And in like wise as the holy scripture praiseth the good ladies of that time/ It is reason and right that we praise some of this present time wherein we be/ Wherefore I shall tell you of every estate of them one example or twain for to show example unto all other/ For men ought not to hide the goodhede/ ne also the worship of them/ And none good lady ought not to take disdain of it/ but be glad to here tell and recount the goodness and worship of them   

Of the queen Johan of France/ capitulo/ Cxj  
tHe good queen jane of France which of late passed out of this world/ & the which was wise/ of holy life/ & much chartable/ & also full of devotion/ held her estate so cleanly & so noble by so good ordinance/ that great thing were to rehearse it/ After by her shall we set the duchess of Orleance which in her life suffered much/ but she kept her ever cleanly & holily/ but to long it were to recount of her good life & good conditions/ Also we may not forget the good Countess of Roussyllon/ the which she being a widow kept & governed her self so cleanly/ and so peaceable did nourish her children/ the which also kept good justice and held her land and people in peace Also I will tell you of a baroness which dwelled in our Country the which was in widowhood by the space of xxxv year/ and was young and fair when her lord deyde/ and of many one she was required/ But she said in her secret/ that for the love of her lord and of her children she should never be wedded/ And held her in her widowhood cleanly without any reproach/ whereof she ought to be praised/ And her name I shall declare unto you/ It was my lady of Vertus   

Example of many good ladies of time present/ Capitulo Cxii  
aLso I shall tell you of the wife of a knight which was a widow/ This lady was young and fair/ & of many men lords and knights she was desired & required to marriage/ but never she would be wedded/ but nourished her children right worshipfully/ Wherefore she ought to be praised/ and yet more she might be praised during her lords life/ For her lord was over little of person crokbacked goglyed and uncurtoys/ And she was fair and young/ & a gentile woman borne/ but the good lady loved and worshipped him/ as any woman can or may love any man/ And dread/ and served him so meekly that many man 〈◊〉 wonder thereof/ wherefore she may well be set in to the number of the good women/ Now shall I tell you of a good woman/ the wife of a simple man/ This lady was good and fair/ & of good lineage/ & also young/ & her lord was old & ancient/ & all turned in trance/ for he pissed & made under him his siege/ as a young child doth/ But nothwithstonding all this the good lady served him night & day right humbly & with good heart & more curtoisly than should have done a chamberere or servant/ Some came oft to her for to fetch her to the dances & feasts/ but seldom she went thither/ And no pleasance ne no thing might have hold her as time was for to do some service to her lord/ And if one said to her/ Madame ye should take your sport/ and play more oft than ye do/ And be other great perils/ And as he hath suffered pain and travail enough/ he is put and enhanced in to great honour/ And great yefts been then given to him/ and great wonder and marvel it is if the great worship and great renomee that men bearen unto him/ Like wise it is of the good lady and good woman/ which in every place is renowned in honour and worship/ This is the good woman that paineth herself to keep her body clean and her worship also/ the which also set nought by her youth ne of the delights and foolish pleasances of this world/ whereof she might receive any blame/ as I have said before of the knights/ the which take and suffer such point and travail for to be put in to the number of the other that been renowned of great worthiness and valiance/ This ought to do every good woman and every good lady/ and think how thus doing she getteth the love of god and of her lord/ of their friends and of the world And the savement of her soul/ whereof the world praiseth her and god also/ For he calleth her the precious Margarite/ It is a pearl/ which is white and round bright and without macule or spot/ Here is a good ensample how god praiseth the good lady in the evangely/ and thus aught to do all folk/ For m●n aught to do and bear as much worship and honour to a good lady or damosel as to a good knight or squire/ But as now this day the world is all turned upsodoune/ For worship is not kept in her right regle/ ne in her right estate/ as it was wont to be/ Now I will tell you how on a time I herd say to my lord my father and to many other good knights/ how in their time men worshipped and bore great reverence to the good women/ And how they which were worthy to be blamed/ were refused and separed out of the felauship of the other/ And yet it is not past forty year that this custom was as they said/ And at that time a woman reproved of blame had not be so hardy to put herself in the Row or company of them that were renowned/ Wherefore I shall tell you of two good knights of that time/ the one was named My lord Raoul/ de lyege/ and the other had to name Geffroy/ and were both brethren/ and good knights in arms/ for ever they vyaged & never rested till they came in place where they might essay and prove the strength of their bodies for to get worship and good renomee/ And so much they did by their valiance/ that at the last they were renowned over all/ as charny and bouchykault were in their time/ And therefore they were believed and herd before all other as knights authorized and renowned   

How th'ancient were wont to learn the young/ Capitulo Cxv  
●Herfore hit became that if they saw a young man of age make any thing that did against his honour they showed him his fault before the folk/ And therefore the young men dread them much/ For then as I herd say to my lord my father/ how a young man came to a feast where were many lords ladies and damoysels/ and arrayed as they would have set them to dyner/ and had on 'em a coo●e hardy after the manner of almain/ He came and salued the lords and ladies/ And when he had done to them reverence/ the foresaid Sire Geffroy called him before him/ and demanded him where his vyell or clavycordes were/ and that he should make his craft/ And the young man answered/ Sire I can not meddle therewith/ Ha a said the knight/ I can not believe it/ For ye be contrefaytted and clothed like a mynystrell/ Nevertheless I know well your ancestry and the good and true men of the tower/ of the which ye be come of/ But in good faith I saw never none of your lineage/ that wolnde have contrefayted him ne also be clothed of such gown as ye be/ And thenne he answered to the knight again Sith that my clothing seemeth to you lothly and dishonest it shall be amended/ then he called to him a mynystrell & gaf him his gown/ and took another/ and came again to the hall/ And when the good & ancient knight saw him he said/ truly this young man forueyeth not/ For he believeth the council of his older/ And every young man and young women which believe the council of th'ancient & good folk may not fail to come to honour and worship/ And therefore is here a good ensample/ how none ought to believe/ and not to have shame ne vergoyne of the teaching of the wise men and more ancient than he is/ For that which they say and techen they done it not but for good/ But the young men and women that been at this day take to this no heed/ but have great despite when they be reproved of their wickedness and folly/ and ween to be more wise than the old and ancient folk/ It is great pity then of such unknowlege/ For every gentile heart and of honest living ought to have great joy when he is reproved of his fault and misdeed/ and if he be wise and sage/ he shall thank him/ by whom he knoweth his fault/ And in this is shown and perceived the free kind of the good young man & young woman/ For no chorlysshe nor villain heart shall never give thank ne graces of it/ Now have I told to you how th'ancient spoke and chastised the young men/ And now I shall tell you how they gave good ensamples to the good ladies & damoysels that were at that time   

How hit was wont to depart the blamed and defamed women fro the felauship & company of the good and true/ Capitulo Cxuj  
IN the days was the time of peace/ and were holden great feasts and reveyls/ and all manner of knights and ladies and damoysels gathered and assembled to guider where as they wist that any feast was kept and holden/ And there they came with great worship/ and with them came the good knights of that time/ but if it happened by some adventure/ that any lady or damosel that had evil name or were blamed of her honour put herself/ and went before another of good renomee/ how be it that she were more gentle and more noble and more Rich/ yet notwithstanding the good and ancient knights had no shame to come to them before every one/ ne to tell thus to them/ lady or damoysel be not you displeased if this lady go before you/ for how it be so that she be not so noble ne so rich as ye be/ nevertheless she is not blamed/ and hath good Renommee/ and is put among the number of the good women/ And thus it is not said of you wherefore me displeaseth moche/ but worship and honour shall be borne to them that be worthy/ and have deserved it/ And therefore be not you marveled/ Thus and in like wise spoke that time the good and ancient knights and put them of good renomee the first and formest/ whereof they thanked god that had give them grace to keep & hold them cleanly/ whereby they were set before the other and worshipped over all/ And the other took themself by the nose casting their faces downward/ and received much shame & vergoyne/ And therefore was this a good ensample to all women/ For by the great repreef and shame that they herd say & talk of the other/ they doubted & dread any thing/ to do that was amiss/ of which they might be blamed as the other were/ But certainly now uppn this day men bear as great worship to them that been blamed as to the good and true/ whereof many one taketh evil ensample/ and say/ I see that men bear as great honour to them/ which should be blamed and defamed/ as they do to the honest and true/ it is no force to do evil/ all thing passeth forth away/ but nevertheless it is evil said/ For in good faith how be it that they ween to ●●●eyue honour and worship of them that be with them/ whanne they be departed they mock and scorn with them/ saying one to other/ such one is full courteous of her body/ such a man taketh his disport with her/ And thus some maken good cheer and beren honour before them/ and behind their backs they pull out their tongues in scorning of them But the foolish women perceive them not/ but joyen themself in their folly/ and ween that none know their fault & shame/ Thus is the time changed otherwise than it was wont to be/ wherefore it is damage and great pity/ For it were best that of their fault and blame they were reproved before all as they were at that time/ Yet more I shall tell you/ as I have herd rehearsed of many knights which saw and knew the said Sire Geffroy de lyege/ how that as he road thorough the Country/ and as he espied and saw some place or manoyr/ he demanded and asked thee/ place/ and if he understood by any manner that the lady of the manoyr or place were blamed of her honour and worship/ he should have gone out of his right way/ Rather than he had not gone to the gate of the same place/ and make there a faytte and put and set his signs against the gate/ And then road again in to his right way/ And contrary to this deed/ if it happened to him to pass before the place of a good and renowned lady or damoiselle/ all had he never so great hast/ he went to see her/ And said to her my good Friend/ other my lady/ or else damosel/ I pray to god that in this wealth and honour he will ever hold and maintain you in to the number of the good women/ For well ye ought to be praised and worshipped/ And thus by this manner and way the good women dread and held them more sure fro doing any thing/ whereby they might lose their worship and honour/ wherefore I would that time were come again/ For as I ween many one should not be blamed and defamed as they be now/   

How before this time men punished them that were defamed Capitulo Cxvij  
wherefore if the women recorded and thought the time passed before the coming of christ/ which lasted more than five thousand year/ And how the bad and evil women/ specially they that were wedded were punished/ as they mysgyded them/ For if it might be proved only by two men that they had had company or carnal felauship with any other than to their lord/ she was brent either stoned with stones/ And for no gold ne silver she might be saved all were she never so noble/ after the law of god and of Moses'/ And yet I ne know but few Reams this day sanf the Ream of France and of england/ and in the low or base Almaigne/ but that men do justice of them when the truth and certainty of the deed may be openly known/ That is to weet in Roman/ In Spain/ In Arragon/ and in many other Reams/ In some plares men kit of their throats/ And in some they be heeded before the people/ And in other places they be mewred or put between two walls/ And therefore this Example is good and profitable to every good woman/ For how be it that in this royalme justice is not done of them as in other Reams/ Nevertheless they lose therefore their worship and their estate/ the love of god and of their lords and of their friends and world also/ For they been separed and put out of the book of them that been good and true/ as more plainly is rehearsed in the book of the holy faders life/ whereof the tale should be long to rehearse/ whereof I shall tell you a moche fayr-example/ the highest of all other examples as it is/ which god told of his mouth/ as telleth the holy scripture   

How god compared the good woman to the precious Margaryte/ Capitulo Cxviij  
gOd praiseth the good woman/ which is clean and pure/ And saith/ how it is a noble thing of a holy and good woman/ And sith god of his own mouth praiseth her so/ by good reason the world and all the folk ought to love and praise her well/ It is contained in the evangely of the virgins/ how the sweet Ihesu Cryst preached and taught the people/ and spoke upon the matter of the good and clean women where as he saith/ una Margarita preciosa comparavit eam/ I tell you said our lord/ that a woman which is pure and clean ought to be compared to the precious Margaryte/ This was marvelously spoken/ For a Margaryte is a great pearl and round bright and white and clean without any spot or tache/ This pearl is named Margaryte precious/ And did god show the valour and worth of the woman/ For she that is clean and without tache/ that is to say/ she that is not wedded that keepeth her virginity & chastity/ And also she that is wedded which keepeth and holdeth herself cleanly in the holy sacrament of marriage/ and not suffereth herself to be shamed of her spouse/ the which god hath destined and given to her/ Also she that keepeth well and cleanly her widowhood/ These be though/ as the gloze saith/ of whom god spoke in his holy ewangely/ These be likened and compared as said our lord to the precious margaryte which is ever bright and clean without any macule or tache/ For as saith the holy scripture nothing is so agreeable to god and to his Angels as a good woman/ and in a part god praiseth more her then the man/ And by reason she ought to have more merit/ by cause she is of lighter courage than the man is/ that is to say that the woman was formed and made out of the man's body/ And in so much that she is more feeble than the man is/ And if she resisteth against the temptations of the devil/ of the world/ and of the flesh/ the more she is worthy to have greater merit than the man/ And therefore god compareth her to the precious margaryte/ which is bright and clean/ Also saith the gloze in another place/ that as it is a foul thing to spill drops of ink in to a dish full of milk/ Right so is of her that ought to be a good maid when she spylleth and giveth her maidenhead to another than to her spouse/ And also is of her which is wedded that of her falsehood & fowl lechery breaketh and spylleth her holy sacrament of marriage and forsweareth her faith and her law toward God and the church/ and toward her lord also/ Also she which ought to bear herself cleanly in her widowhood and that doth the contrary/ This manner of women be like the black tatches that been upon the white milk and upon the white couerchyef/ they be like in no thing to the precious Margaryte For in the precious margaryte is no manner of tache/ Alas a woman ought well to hate herself/ and to curse her evil life when she is put out of the number of the good and true women/ then if they remembered well themself of three things/ the first is how they that be not yet wedded lose their marriage and their honour and acquere the shame and hate of their parents and friends and of the world/ And how every one show them with the finger/ Secondly/ how they that been wedded lose all worship and the love of god/ and of their lords/ of their friends and of all other/ for god letteth them to have any wealth or chevaunce/ And to long were the fowl and evil talking which is said of them/ to be rehearsed/ For some shall do to them good cheer before them/ but behind them/ they shall hold their talking scorning & mocking them/ And never after they shall love their lord/ For the devil shall make them as brenning and to have more delight in that damnable sin of fornication/ than in the deed of marriage/ For in the deed of marriage is no mortal sin/ for it is an operation commanded of god/ And therefore the devil hath nothing to do of it/ but in puterye and in sin mortal or deadly he hath great power/ and is there in his person to chafe and move the sinner to the falls delight/ as the smith/ which putteth the coal in the fornays/ and then he bloweth and kindleth it/ And so moche waiteth the devil to serve them well in that fowl delight/ and to keep them still therein/ that at the last he carrieth and beareth with him their souls in to the deep pit of hell/ whereof he taketh as great joy/ and holdeth him thereof as well apaid/ as doth he that all the day hath chased and atte even he taketh the best and hath it with him/ And in like wise doth the devil of all such men and women as reason is/ For the holy writing saith/ they that been chafed and brenning in the fire of lechery/ shall be brent in the fire of hell/ And it is well reason as a good hermit saith in vitas patrum/ that one heat be put with the other/ for as god saith/ there is no good deed done/ but that it shall be guerdonned/ Ne none evil done/ but that it shall be punished/   

How the daughter of a knight lost her marriage Capitulo Cxix  
I shall tell you another Ensample of the daughter of a noble knight/ that lost her marriage by her coynted raiments & clothings/ A knight was which had many daughters of the which theldest was wedded/ It happened that a knight demanded the second daughter to be his wife/ & the father granted her to him/ He that never before had seen her came to be fyaunced with her/ And she which knew well of his coming arrayed & coynted herself in the best manner that she could/ to th'end that she might seem the fairer/ smaller/ & of of body well shapen/ She had upon her but a straight coat furred. It was at that season much cold/ and great wind rose up and blewe/ And she which was simply clothed had great cold/ in so much that for cold she waxed black/ then arrived the knight which came for to see her/ and saw her colour deed and pale/ also he beheld her other sister/ which had the co●our red and fresh/ For she was clothed with gowns good and warm as she that thought not soon to be married The knight beheld well the one and the other/ And after dinner he called to him two of his parents/ which were come with him/ And said to them/ Fair lords we be come hither to see the daughters of the lord of this place/ And by cause I know well that to my wife I may have the which I will ch●se of them/ therefore I shall have the third daughter/ then said his parents unto him/ Ye say not well/ for greater worship shall be to you to take the oldest/ Fair friends answered the knight/ I see in the choice but little advantage/ ye wot and know well how they have a sister wedded/ which is older than they be and first born/ I see the third more fair and fresh/ and of better colour than the second/ of the which men have spoken to me/ In the third is my pleasance & my love set therefore before any other/ I wool have her/ his parent's then answered to him/ that he should do after his pleasure/ And then he made to demand and ask the third daughter for to be his wife/ And the father did grant her to him/ whereof many one were marveled/ And she specially/ which wend to be married was sore abashed & sorrowful/ It befell a little while after/ that this second daughter which had lost the knight by cause of the great cold which caused her visage to be of evil colour when she was well clothed and that she had on her such a gown as she was wont to cover her as it was cold wether/ her colour came to her again/ & fresher by a great deal/ than her sister did/ which the knight had wedded/ In so much that the knight marveled him much thereof/ and said unto her/ Fair sister when I came for to see you/ and that I took your sister/ ye were not so fair by moche/ as ye now be/ For ye be now of colour fresh white and read/ and that time ye were black and pale/ and your sister was fairer/ but now ye pass her of beauty/ wherefore I have great marvel/ then said his wife/ which was there present/ Sire I shall tell all the manner how it was/ My sister that ye see here thought and wend/ and also deed we all/ that ye should come for to have fyaunced her/ wherefore she coynted and arrayed herself in the most praty manner that she couth for to show her body praty and small and well shapen/ but the cold was at that time great/ the which made her black & palysshed her colour/ and I which thought ne wend not to receive so great worship as to be your wife/ coynted not myself/ but I was well clothed with furred gounes that kept my body warm/ wherefore I had better colour than she had/ whereof I thank god/ For therefore/ I gate your love/ And blessed be the hour that my sister clothed herself so light/ For if it had not be so/ ye had not take me for to have left her/ Thus lost as ye have herd th'elder daughter her marriage by cause she coynted herself/ Now have ye herd good Ensample how one ought not to coynte her body for to show it small and better shapen & specially in the winter/ in so much that she lost her manner and colour/ As ones it befell to Sire Foucques delaval/ as he told me upon the faith of this Ensample/ of whom I shall speak and tell unto you what that happened to him/   

How love will be kept warm/ Capitulo Cxx  
sIre Foucques de laval was a fair knight clean & well beseen among other/ & was of good manner/ and of fair maintain/ It happened to him as he told me that once he was gone for to see his paramours in the winter season that the frost was great and the wether passing cold/ He then had in the morning coynted himself of a scarlatte gown well broudred/ & of a hood of scarlatte single & without furring/ and nought else he had on him safe only his fyn shirt/ For he had no mantel neither gloves in his hands/ The wind and the cold were great/ wherefore he had so great cold/ that he became of colour black and pale/ For the pearls ne the precious stones/ wiche were on the broudring of his single gown couth give him no heat/ ne keep him fro the cold/ There came another knight/ which also was amorous of that lady/ but he was not so gay adorned/ ne so single of clothes/ but he had on him good and warm gowns/ & had a mantel/ and a double hood/ and was reed as a cock/ and had a good living colour/ The lady then welcomed this knight/ and maked to him better cheer/ than she did to Sire Foucques/ and held with him better company/ And said to Sire Foucques/ sire hold you near the fire/ for I doubt/ that ye be not all hool/ for your colour is deed and pale/ And he answered that his heart was joyous and well at his ease/ This other knight was fairer to the lady sight/ than Foucques/ But within a while after Sire Foucques espied the knight/ which was going toward the place of his paramours/ He arrayed him otherwise than he was wont to do And so much hied him/ that he came thither/ as soon as the other knight did/ for to prove how the matter and his faytte should end/ But certainly he was then take of his lady for the fairest and best coloured/ wherefore he told me how love will be kept hot and warm/ And how that he had approuned it/ Therefore it is great folly to keep his body single of clothes for to seem to the folks sight better maked/ & fairer of body/ Yet upon this matter I will rehearse unto you a great marvel/ how many one died for cold/   

Of the foolish love/ which surprised and overcame the Galoys and the Galoyses/ wherefore many one of them died for cold/ Capitulo Cxxj  
air daughters I shall tell you of the galoys and galoyses/ how the devil by his art made many of them to die for cold with the help of the flame of venus' goddess of love and of lechery/ It befell then in the parties of peytou and in other countries nigh/ that the goddess Venus which hath great power upon youth/ that is to weet upon the young folk/ For some she maketh to be amorous of love reasonable/ And other of foolish love and unreasonable/ whereof some lose their honour and worship/ And other both body & soul & made many knights and squires ladies and damoysels to love paramours each other/ And to make an ordinance of a moche savage and wild guise/ and against the kind of the time/ which ordinance was this that in the summer they should be clothed hot and warm with their furred gowns and with mantles and double hoods/ And ever fire they should have in their chemenyes/ were it never so great a heat/ And that they should make of the summer winter/ & thus to the contrary/ In the winter time/ and as it was hard frozen these galoys & galoyses did on their shirts but only a short and single gown without lining and had no mantel ne hood but single for no great cold ne wind that might come/ And yet more their chambers were without fire and daily made swyped clean/ And if at that season any herb or grass or some thing fresh and green might be found/ it was had in to their chambers & strawed on the floor/ And upon their beds they had through all the night but only a single and light coverlet. and no more they might have after their own ordinance/ furthermore it was ordained that as soon as a galoys came there as a galoyse was/ & if she had any husband/ he must by this ordinance go & take the galoys horses/ which last was come thither/ and ride out of his place/ & never to come again as long as the galoys should be with his wife/ And also if her husband were a galoys & went to see his paramours another galoyse & found her husband with her/ it had be great shame to the husband/ if he had abiden at home neither to have ordained any thing/ whiles the galoys had be with his wife/ for he had thenne no more power within his house than had a stranger/ This life lasted long while unto the time that the most part of them was deed and perished of the great cold/ which they suffered Many of the galoys deyde in their ladies bed/ And so deed in like wise the galoyses with their friends and paramours scorning them that were warm and well clothed/ And some of them were to whom men must dissever their teeth with knives/ and toast and Roast them before the fire as a chyken hard of ●roste/ Wherefore I doubt moche that these galoyses & galoys which died by such manner were martyred by love/ & that as they died of cold/ they shall have to the contrary a great heat and a warm clothing in the pit of hell/ For if they had suffered for the love of god which suffered so moche for them the tenth part of the pain and dolour which they did suffer for the fowl delight of their stinking lechery/ they should have had mercy and great guerdon in the other world/ But the devil which ever is about to make the man and the woman to disobey to god/ made them to feel greater delight and pleasance in foolish love/ than to do some service unto god/ And by this reason which well is approved how the devil tempteth and essayeth man and woman And holdeth in peril both the soul and the body/ And how he giveth foolish playsaunces and many evil manners/ that is to weet some by covetise to draw to him the good & substance of other/ And some he holdeth in great pride by the praising of themself and dispraising of other/ Some also by envy when they see other have more goods than they/ Also by gluttony/ wherein the body delighteth himself/ and maketh him to fall in to the sin of dronkeship/ which sin taketh fro them reason and intendment/ and maketh them to fall in to carnal delight/ Either also by lechery making them to have their paramours with them/ and to love them with foolish love and pleasance/ As did the foolish galoys and galoyses/ and among them such a foolish and brenning love that he brought them to an evil end/ and to die of diverse death/ But notwithstanding all this I say not but that there is a true love without blame and dishonour/ And whereof much worship cometh/ These been true/ the which require nothing whereout may come any falsehood or abusion For he that loveth not truly thinketh for to have dishonoured his love and her estate/ And such love is not true/ but is falls dyssymyling and treachery/ Therefore to great justice may not be made of them/ but so much I tell you well/ that their be of such folk/ which been of diverse manners/ that is to weet/ some true/ some falls and deceivable/ and give no force at all/ but to have their fowl delight and will/ And many such folk is as now in this world/ wherefore the world is hard to know and much marvelous/ And such ween well to know themself/ but worse they know themself than done any other   

The Argument of the knight of the Tower and of his wife Capitulo Cxxi●  
mY dear daughters as for to love paramours I shall tell you all the debate and strife of me and of your mother I would sustain against her/ that a lady or damoisel might love paramours in certain caas/ For in love is but good worship/ without any evil be thought in it In this then wherein is thought any evil is not love/ but rather it is great falsehood and mawastye/ wherefore take ye ●●de And here ye the great debate and strife which was between her and me/ Thus then I said to your mother/ Lady w●y shall not the ladies and damoysels love paramours/ For in certain me seemeth that in good love and true may be but wealth and honour/ and also the lover is the better therefore & more gay and jolly/ and also the more encouraged to exercise himself more oft in arms/ And taketh therefore better manner in all estates for to please unto his lady or l●ue/ And in like wise doth she of whom he is enamoured for to please him the better as far as she loveth him/ And also I tell you that great alms it is when a lady or damosel maketh a good knight/ either a good squire/ These been my reasons   

The answer which the lady of the tower made unto her lord Capitulo Cxxij  
tHenne answered to me your mother/ Sire I marvel me not/ if among you men sustain and hold this reason that all women ought to love paramours/ But sith this debate and strife is come before our own daughters/ I will answer after mine advice and Intention/ For unto our children we must hide nothing/ Ye say/ and so done all other men that a lady or damosel is the better worth/ when she loveth paramours/ And that she shall be the more gay & of fair manner and countenance/ And how she shall do great alms to make a good knight/ These words are but sport and esbatement of lords and of fellows in a language moche common/ For they that say that all the honour and worship which they get and have is coming to them by their paramours/ And that their love encourageth them to go in voyages/ And for to please to them by state of arms/ but these words cost to them but little to say for to get the better and sooner the grace and good will of their paramours/ For of such words and other moche marvelous many one useth full oft/ but how be it that they say that for them and for their love they done it/ In good faith/ they done it only for to enhance themself/ and for to draw unto them the grace and vain glory of the world/ Therefore I charge you my fair daughters that in this matter ye believe not your father/ But I pray you that ye hold yourself cleanly and without blame/ and that ye be not amorous for many reasons/ which I shall rehearse unto you/ first I say not/ but that every good woman of age may love well and better the one than the other/ that is to wete/ folk of worship and honour/ And them also/ that shall council her for her own health & worship/ And thus men ought to love by this manner/ the one more than the other/ But as for to be so farforth enamoured/ in so much that this love be master of her/ and maketh them to fall in some fowl and shameful delight/ sometime with right/ and sometime with wrong/ for the watch which men have upon this shameful deed or feat/ and also such dishonour and escry/ which soon is not put out/ And by the false watches & backbiters which been never cessing to talk of some evil rather than of some good/ whereby they take away & dyffamen the good renomee of the good women and of many a good lady/ And therefore all women/ which been not wedded may keep and hold themself fro it/ And that for many Reasons/ The first Reason is/ by cause that a woman which is enamoured of a man may not serve god of no good heart ne true/ as she did before/ For many one I have herd say/ the which have been amorous in their yong●●e that when they were in the church/ their thought and Melancolye made them oft to think unto their delights/ and to their paramours/ more than they did to the service of God/ And also the art of love is of such kind/ that when one is in the church to here mass and the divine service/ and as the priest holdeth the body of our lord between his hands than cometh most to his mind evil and fowl thoughts/ This is the art or craft of the goddess that men call Venus the which had the name of a planet as I herd say of a good and true man/ which preached and said how one's the devil entered in to the body of a dampened woman/ which was jolly and gay/ and much amorous/ The devylle that was within her body made her to do many false miracles/ wherefore the paynims held her for a goddess and worshipped her as a god/ And this Venus was she that gave counsel to the Troyans'/ that they should send Paris the son of king Priamus in to grece/ and that she should make him ravish and have with him the fairest lady of all grece/ whereof she said truth/ For paris did ravish the fair Helen/ the wife of the king Menelaus/ for the which faytte or deed were slain afterward more than xl kings and xiiCM other persons and more/ whereof this Venus was of all this great mischief principal cause/ She was an evil goddess/ full of evil temptation/ She is the goddess of love which kindleth and chauffeth the amorous hearts/ and maketh them to think both day and night to the joy and foul delights of lechery/ And specially when they be at the mass or hearing the divine service/ the devil causeth this for to trouble their faith/ and their devotion which they have toward our lord/ And know ye for certain my fair daughters/ that a woman which is amorous shall never set her heart to god/ ne she shall not say devoutly her hours or matins ne the heart open for to here the divine service of god/ whereof I shall tell you an Ensample/ Two queens were at this side of the see/ which in lent upon the holy thursday in the passion week took their fowl delights and pleasance within the church/ during the service divine/ And rested not of their folly till it was all done/ wherefore god/ which was displeased with them/ for their enorm and fowl sin made their fowl deed and faytte to be openly known among the folk/ In such wise/ that they were take/ and put under a great and heavy coop of lead/ And there they died of an evil death/ And the two knights their putyers died also as they that were slain they being yet on live/ Now may ye see how their false love was evil and damnable/ And how the temptation of Venus the goddess of love/ and lady of lechery tempted them so much that she made them to take their fowl pleasance In such holy time as upon the thursday and holy friday in the passion week/ By this Ensample is well seen and known/ how that every woman amorous is more tempted within the church than in any other place/ And the same is the first reason/ how a young woman must keep herself fro such foolish love/ and not be in no wise amorous/ The other reason is by cause of many gentile men which been so false and deceyuab●e that they require every gentile woman that they may find/ And to them they swear that they shall keep to them their faith/ and be true to them/ and shall love them without falsehood or deceivance/ and that rather they should die/ than to think any villainy or dishonour/ And that they shall be the better praised for the love of them/ And that if they have any good and worship/ it shall come by them/ And thus they shall show and say to them so many reasons and abusions that a great marvel is to here hem speak/ And yet more they give out of their breasts great and feigned sighs/ And make as they were thinking and melancholious/ And after they cast a falls look/ And then the good and debonayr women that seen them/ supposen/ that they be esprised of true and faithful love/ but all such manner of folk/ which usen to make such semblant/ been but deceyvours or be gylers of the ladies and damoysels/ For there is no lady ne damosel that would hear them/ but that they should be deceived of them by their false reasons/ which they should not here These been contrary to the feythfulle and true lovers/ For he that loveth with god and true love/ as he cometh before his paramours/ he is fearing and dreadful lest he do any thing that may displease her/ For he is not so hardy to discover ne say one only word/ And if he love her well I ween that he shall be three or four year ere he dare say his secret unto her/ But thus do not the falls lovers/ For they pray all them that they find as above is said/ And are not in dread ne in fere to say all that cometh upon their false tongues/ And no shame ne vergoyne they have of it/ And all that which they may understand of them/ they rehearse and tell it among their fellows/ And of them they hold their talking/ whereof they laugh and scorn and take their disport of it/ And thus by such a way/ they mock and scorn the ladies and damoysels and make new talkings and losings of them/ which before were never said ne spoken of/ For they to whom they tell it/ put to it rather some evil/ than some good In so much that fro word to word and by such mocking and fryvolles many ladies and damoysels been oft blamed   

How a woman ought not to here the words or talking of him that requireth her of love/ Capitulo Cxxiiij  
aNd to th'end ye be not deceived/ keep you well fro the talking of them/ And if one begin to burn and talk with you of such matter/ let him alone/ or else call to you some other body to hear him say what he will And thus ye shall void and break his talking/ And know you for certain/ that if ye do thus once or twice/ he shall no more speak to you thereof/ but in good faith at the last he shall praise and dread you/ and shall say/ this woman is assured and firm/ And by this manner of way ye shall not be put in their janglory and talkings/ and shall not also have no blame ne diffame of the world/   

How the knight answereth to his wife/ Capitulo Cxxv  
tHenne I answered/ Lady ye be much hard & evil in as much that ye will not suffer that your daughters be amorous/ And if so came that some gentle knight/ worshipful/ mighty/ and puissant enough after their degree had set his heart on one of them/ and be willing to love her/ and take her to his wife/ why shall she not love him Sire said his wife/ To this I shall answer you/ It is so as to me seemeth/ that every woman/ maid/ or widow/ may well beat herself with her own staff/ For all men been not of one condition/ ne of one manner/ for that thing/ which pleaseth to one is dyspleasing to the other/ And some been/ the which taken great pleasure of the great cheer and semblant that is done to them/ And that thinken but good and honest/ And some also been therefore more curious to demand and ask their paramours to be their wives/ But many other been which are not of such manner/ but all contrary/ For when they see/ that their paramours paynen themself to make them cheer/ they praise them less/ And within their hearts been doubting of them/ And as they see them so light of will and so enamowred/ they leave them/ and demand them not for to be their wives/ And thus many one for to show themself to much amorous/ and for to be to much open in beholding/ and in giving fair semblant/ lose their marriage/ For in certain they that keep them simply/ and the which given no fair token or semblant to one no more then to other/ been most praised/ and they be therefore the sooner wedded/ whereupon ye told me once an ensample which I have not forgotten which happened to you of a lady/ to whom I give no name/ the which ye went once to see her willing to take her in marriage She that wist and knew well how it was spoken of you & her for her marriage/ maked to you as great cheer/ as she had loved and known your person all the days of her life/ ye prayed her of love/ but by cause that she which was not wise enough to answer you courteously and well/ ye demanded her not/ And if she had hold self more secret and covered/ and more simply/ ye had take her to your wife/ of whom I have sin herd say/ that she hath be blamed/ but I wot not for certain if it was so/ And certainly Sire ye be not the first/ to whom such adventure is happened/ For many women have lost their marriage/ by cause of their amorous look and fair semblant/ Therefore it is good to every woman unwedded for to behave her simply and cleanly/ and specially before them/ of whom is spoken for her marriage/ I say not but that men must bear honour to every one after that they be   

How men ought to love after his estate and degree Capitulo Cxxuj  
wHat say you lady/ would ye have kept them so straightly/ that they should not take some pleasance/ more to some than to the other/ Sire I will not/ that they have or take any pleasance of them that been of lower estate or degree than they be of/ that is to wete that no woman unwedded shall not set her love upon no man of lower or lass degree than she is of/ For if she took him/ her parents and Friends should hold her lassed and hindered/ These which loven such folk done against their worship and honour For men ought to desire ne covet nothing so moche in this world as worship and the friendship of the world/ and of her Friends/ the which is lost as soon as she draweth out herself out of the government and fro the council of them as I might tell if I would an Ensample of many which therefore been defamed and hated of their parents & Friends  
And therefore Sire as I their mother charge and defend them/ that they take no pleasance ne that in no wise set their love to none of lower degree than they be come of/ Ne also to none of high estate/ which they may not have to their lord For the great lords shall not take them to their wives/ but all their loving look and semblant they do it for to deceive them/ and for to have the delights and pleasance of their bodies/ and for to bring them in to the folly of the world   

How wedded women which have set their love to some of lower degree than they be of/ are not worthy to be called women/ Capitulo Cxxvij  
aLso they which put and set their love on three manner of folk/ that is to weet wedded men/ priests and monks/ and as to servants and folk of nought These manner of women which take to their paramours and love such folk/ I hold them of none extyme ne value/ but that they be more greater harlots/ than they that been daily at the bordello/ For many women of the world done that sin of lechery/ but only for need and poverty/ or else by cause they have been deceived of it by false council of bawds/ But all gentile women which have enough to live on/ the which make their paramours or lovers such manner of folk as before is said/ it is by the great ease wherein they be/ and by the brenning lechery of their bodies/ For they know well/ that after the law of their marriage they may not have for their lords/ ne to be their husbands men of the church ne other of no value/ This love is not for to recover any worship/ but all dishonour and shame   

How hit is alms to enhance a man in to great valour/ Capitulo Cxxviij  
aT the lest sith ye will not grant ne accord/ that your daughters love no man paramours/ as long as they shall be unwedded/ please it you to suffer/ that when they shall be wedded/ they may take some pleasance of love for to hold and behave themself the more gay and joyful/ and for the better know their behaving and manner among folk of worship/ And as before this time/ I have said to you/ It were to them great wealth and worship/ to make a man of none extyme ne of value to become of great valour   

The answer of the lady of the Tower/ Capitulo Cxxix  
sIre to this I answer you/ I wool well and am content that they make good cheer to all worshipfulle men/ And more to some than to the other/ that is to wete/ to them of greater name and more gentle/ or else better men of their persons/ And after that they bear to them worship and honour/ And that they sing and dance before them honourably/ But as for to love paramours sith they shall be wedded/ without it be of such love as men ought to bear unto folk of worship for to love and worship them after that they be worthy and of valour/ And which have had great pain and travail to get and acquere glory and worship by their valiance in arms/ These must be loved/ doubted served and honoured without having in them any pleasance/ safe only for the bounty of them/ But to say and hold it good/ that a wedded woman should love and have a paramour/ Ne take the oath and faith of none/ to th'end/ that they be their lovers and paramours/ Ne also to give their faith and oath to none/ I trow and ween certainly/ that no lady ne damosel wedded ne woman of other estate/ shall not put her estate and worship in this balance for many reasons/ the which I shall declare unto you/ whereof the first is as before I told you/ that none woman amorous shall never be so devout in her prayers/ ne to here the service of god/ as she was before/ For out of love springen and comen to many thoughts and melancholy as men sayn/ And many one been so enamoured and inflamed of love that if they herd ring the last peel of a mass/ and that they knew that their paramour would have come to see them/ they should lose the mass for to please to their paramour/ This is no game egaly parted/ But such is the temptation of Venus the goddess of lechery/ The other Reason I do compare to the mercer/ which weigheth his silk which is fyn and light/ but yet he may put so moche of it in to the balance/ that it shall overbear the weight which is at the other side of the balance/ That is to say that the woman may be so much enamoured/ that alas she shall love her lord therefore/ and that the love/ worship and chevaunce which he should have/ she shall take fro him/ and give it to other/ And for certain a woman may not have two hearts/ no more than a greyhond may run after two beasts/ Therefore impossible is that she might love her paramour of true love and her lord also without fault or deceivance But god and Reason naturel constraineth her/ For as the clerks say and the predycatours/ god began the world by marriage of man and woman/ And god himself when he came in to this world/ he spoke and treated at a sermon/ that he made of marriage/ saying that marriage is a sacrament joined and annexed of god to the man and the woman/ & how they be but one body/ and that they ought to love each other more than father ne mother/ ne other creature/ And therefore sith that god hath assembled them/ no man mortal ought not to separe them/ ne take fro them the love/ which is between them/ This said god of his own mouth/ And therefore at the door where as the priest maketh them to swere that they shall love and keep each other both seek and hole/ And that they shall not gwerpysshe or leave each other for none other better or worse/ And therefore I say/ sith the creator of all the creatures said so it is but one thing and one body that men ought to gwerpysshe and leave all other worldly love for to take the love which ought to be in marriage/ how then should the wedded woman give her love ne do any oath to some other without consent of her lord/ I trow that after the will of god and the commandments of holy church th●t this may not duly be done without faith be broken of one side or of their/ and many horrible deeds done/ For in good faith I doubt not but that they which been amorous & given their faith to other men loven but little or nought their husbands/ and that they be cursed of god/   

How a woman which will keep her honour must do ne show no manner of semblant to none/ Capitulo Cxxx  
tHere been yet other Reasons for to keep the love of her lord cleanly without danger or parylle/ that is to wete against envious folk that have evil and cursed tongues/ which maken the false reports/ that is to say/ that if any woman maketh some semblant of love to some man/ And if that some other her servant/ or any other body perceiveth it/ As they shall be departed fro her/ they anon shall talk and speak thereof before the folk/ And thus shall the words so far go/ that at the last men shall say/ that she hath fawted in deed/ & by this manner is a good & true woman blamed and dishonoured/ And if it befall that by some adventure her lord have any knowledging of it. he shall take her in hate/ and of heartily love he shall never love her/ And ever he shall say evil of her/ And thus is the true love of marriage lost and go fro them/ and never parfyght joy ne love shall they have to guider/ And therefore great peril is to every wedded woman to put her lord and his estate & the wealth & joy of her marriage in this balance & in such perilous adventure/ wherefore I council not to no good woman to have any paramour ne to be amorous/ in so much that she be subject to other than to her lord/ for by such a cause many good marriages have been left & forgotten/ & for one word that is come thereof an C evils been comen therefore/ I shall tell you thereof one example of them which been deed/ & have finished their lives by the perils which been in foolish love/ The lady of Coussy & her paramour deide thereof/ & also did the Castellayne of the verger/ And after her the Duchess/ And also many other died thereof only for the love and the most part without confession or shrift/ wherefore/ I wot not how they do in the other world/ But I doubt not/ but that the delights and playsaunces which they took thereof in this world/ shall be to them dearly sold/ And the delights of them that been amorous been such/ that for one joy that they receive of it/ they suffer and have therefore an C dolours/ And for one worship ninety shames/ And ever I have herd say/ that a woman amorous shall never after love her lord with good heart/ but that she shall ever be in Melancolye and in small thoughts   

How a knight loved the lady of the tour/ Ca/ Cxxxj  
lAdy ye make me to be marveled/ how that ye so sore discounceylle them to love/ Ween ye to do me to by leave that ye be so true in your speaking/ that ye never were amorous/ certainly I have well herd the complaint of some/ of whom ye hold well your peace/ Sire said the lady I trow that ye would not believe me if I told to you the very truth thereof/ but as for to say I have been prayed of love/ I have many times perceived how some men were about to speak to me thereof/ but ever I broke their words/ & called to me some other/ whereby I did break their faytte/ whereof one's it befell as many knights and ladies were playing with me/ that a knight said to me/ how that he love all the ladies that been in this world/ And I did demand and asked him if it was long sin that sickness & evil had taken him/ & he answered that it was well ij year gone & passed and that never he durst tell it to me/ I then answered to him that it was nothing of that space of time/ & that he hasted him to much/ and that it was but a temptation & that he should go to the church for to cast upon him holy water/ and that he should say his ave maria/ & that his temptation should soon after go fro him/ For the love was new/ And he demanded of me why/ And then I said to him/ that none paramour or lover ought not to say to his lady/ that he loveth her/ till the time of seven year and an half be passed & gone/ and that it was but a little temptation/ then he wend to have argued/ and put many reasons unto me/ when I said all on high/ Behold ye all what saith this knight/ which is but two year sin he loved first one lady/ and thenne he brayed that I should keep my peace thereof and that in good fey●he he should never speak to me thereof/ But at the last he said to me L●dy of the Tower ye be moche evil and strange/ and also after your words over proud in love/ I doubt that ye have not be ever so strange/ Ye be like the lady of the qualle/ which said to me thus that she would never hear ne understand the noote and words of none/ safe one time that a knight pra●d her/ but she had an uncle which she made to hide himself behind her/ for to here and understand what that the knight should say/ wherein she did great treason/ For he wend well secretly to say his reason/ and wend not that any one had herd him/ but herself alone/ wherefore I dare almost say that both you and she be but great spekers/ and little piteous of them that require mercy and grace/ And she is of your opinion/ that no ladies or damoysels may not disport them with none other than with their lord for the reasons/ which ye have said before/ but sire said thenne the lady of the tower to her lord/ as for your daughters ye may say to them and charge them of that what shall befall you/ but after the faytte or deed right shall be done/ Sire I pray to god that to worship and honour they may come/ as I desire/ For mine entencion and will is not to ordain upon none ladies ne damoysels/ but if it be upon mine own daughters/ of whom I have the chastisement and charge/ For every good lady or damoisel if god be pleased shall govern and keep 'em self well to their worship and honour without I that am of little wit and little knowing entremete me thereof/   

Yet speaketh the knight of the tour/ Capitulo Cxxxij  
aT the lest my lady I will yet argue to you saying that if she may seem to come unto worship and valour/ the which had never ne also should have courage ne hardiness to put himself in pain to have it/ but it were for the love and pleasure of his lady/ and by good trust to be a good knight and renowned among the valiant and hardy for to get worship and the grace of his paramour/ And for a little cheer a man coming of low degree may be enhanced by his love/ and be counted among the worthy and valiant   

How one must be wily and subtle for to discover his love/ Capitulo Cxxxiij  
sIre hit seemeth me that there be many manners of love/ And as men say the one is better than the other/ for if it be so that a knight or squire loveth some lady or damoisel by worship and honour only/ And for to keep her worship and the courtesy of her and for the good that she shall do to him/ such love is good which is without prayer or request/ What lady/ if he requireth her to kiss or embrace him/ it is no force/ the winds blown it away/ Ha a Sire I answer unto you/ that as well to my daughters as to other· that me seemeth/ And thereto I consent/ that they may make to them good cheer/ and that they kiss them before all to th'end that they lose not their valour/ but as for my daughters which been here present I defend and withsay to them the kissing and all such manners of disports/ For the wise lady Rebecca which was right gentile and noble/ saith/ the kissing is nigh parent and Cousin unto the fowl faytte or deed/ And Sybylle saith that the first sign or token of love is the look or beholding/ And after the amorous look they come to the kissing/ and then the deed or faytte/ Th● which deed taketh away the love & worship of god & of the world & thus they come from one deed to another/ & I let you know that me seemeth that assoon as they suffer them to be kissed they put themself in the subjection of the devil/ which is to subtle/ For such one weeneth well at the beginning to keep him firmly and be strong/ the which he deceiveth by his subtle art and craft/ and by such kyssynge/ And thus as one kissing draweth to him another/ And as the fire kindleth a straw/ and fro that straw it cometh/ and kindleth another/ & thus atte last the bed is a fire & the house also/ In like wise is it of such love/ And yet I charge you my fair daughters/ that ye be no players/ For such playing causeth offtime many a foolish look/ and beholding/ by the which may peradventure come blame and evil renomee/ I herd ones rehearse and say a tale of the duchess of bauyere/ how that she had well twenty subgettes as men said the which loved her/ and to each of them she gave sign and token of love/ She played wi●h them at the tables/ and won of them coursers and hakneys and dear and rich furrynges and also rings and precious stones/ and many other jewels and great profit she had by them/ But for certain she could never keep herself so well/ but that at the last she was blamed and defamed/ And better it had be for her worship/ that she had bought and paid all that she had of them/ half dearer more than it was worth/ Therefore great peril is to every lady or damosel and to all other good and worshipful women to use such playing and be of such life/ For the most appertyse and wise find themself at the last by such dealing mocked and blamed/ and fowl defamed/ And therefore my fair daughters take ye here good ensample/ and be ye not to curious to any play for to win such ouches or fer●aylles For by the covetousness to get and have such jewels for nought many a woman put herself in subjection/ and offtime it befalleth therefore that they be deceived/ And thus is it good to advise and beware himself before the coming of the stroke/   

How the holy lady approved the hermit/ Ca/ Cxxxv  
fair daughters I will tell you one of the last ensamples of this book/ It is of a full good lady/ which is moche to be praised/ And this ensample is rehearsed in the book of Vitas Patrum/ how the wife of the provost of Acquylee approved an holy hermit by his bounty/  
There was then an holy hermit in an hermitage/ the which had been there by the space of xxv year/ where as he eat but breed and herbs and roots/ And oft he fasted/ and was of good and holy living/ This good and holy Here mite began once upon a time to say/ A good lord my creator and my maker/ if against the I have any thing mysprysed I demand and cry to the mercy/ And if I have this xxv year done any good dwelling still in this hermitage/ what merit shall I have therefore/ A vision came soon to him/ by the which him thought that he saw our lord/ which said to him/ thou shalt have the merit of the provost of Acquylee and of his wife/ And then when he head seen this vision/ he said that he should never rest till he come in to Acquyllee for to inquire of the life and conditions of the provost and of his wife/ He went thither/ And as god would through the grace of the holy ghost the provost and his wife knew well the coming of this hermit/ and the cause also why he came thither/ It befell then as the hermit was nigh by the Town/ he saw the provost/ which issued out of it with a great company of men/ and went to make justice of a squire/ which had slain another squire/ And was the provost riding upon a fair courser/ And had on him a fair gown of silk richly furred/ And all his men that were about him well clothed & arrayed/ And as soon as the provost saw the hermit/ he knew him/ as the will of god was/ and called him/ and said/ good and true man/ go ye home to my wife/ and take her this ring And tell her/ that she do to you as she would do to me The hermit demanded of him what he was/ And he answered to him that he was the provost of Acquyllee/ The hermit then that saw him in such estate and so richly clothed/ was abashed/ and right sore marveled/ that he was so coyntely arrayed/ and that he went for to make a man to be hanged/ He wist not what he should think or say/ and was all troubled and abashed/ And him thought/ that he had nothing deserved of god/ But nevertheless he went to the provosts place/ and found there the lady his wife/ to whom he took the ring/ and said unto her that her lord sent him thither/ And that she should do to him/ as she would do to himself/ The good lady received him/ and made the table to be covered & prayed him to sit before her/ She made him to be served of great plenty of good and delicate meats and of good wines/ And the hermit which was not wont to have before him such meats/ Nevertheless he eat and drank there/ And saw how the good lady took the good meats that were put before her/ and how she broke and dressed the good capons and other meats/ And then she did put it all to guider in a great dish/ and sent it to the pour folk/ And took only for her refection breed and water/ And thus she did every day both at souper and at dyner/ And as the even ca●e she had the hermit in to her chamber/ which was richly hanged with cloth of silk and nobly dressed and arrayed and said to him/ good and true man ye shall lie in the bed of my lord and in his chamber/ The hermit would have refused it/ but the lady said that she would do the commandment of her lord/ And that for certain he should lie there/ There s●e made to be brought to him good spices and strong and good wines/ whereto the good hermit took so good a savour that he eat and drank so moche/ that he was drunk and full joyous in his speaking/ For the good win had soon overcomen him/ by cause he was not wont to drink of it/ He went to bed/ and the lady undid her clo●●es ● and laid herself by him/ and began to embrace and ta●●e him/ And the hermit that moche had taken of meats and drinks/ awaked/ and his flesh began sore to be moved/ And would have accomplished the faytte or deed of fornication with the lady/ Then said she to him Sweet Friend when my lord will have to do with me of such thing/ he goeth first to bathe and washeth himself in that Tub/ which ye see yonder full of water for to be the more clean and fair/ And th'eremyte which thought to nothing than to fulfil and accomplish his will start in the tub full of water/ and bathed and washed him in the water/ which was cold as any ice/ and anon he was as half deed of cold/ Thenne the lady called him to her/ And he came all shaking/ For his heat was gone/ and also his evil will And the lady embraced him again so moche that he gate heat/ and was so chafed that he would have done his foolish delight/ And as she saw him so chafed and so brenning in that fowl delight of lechery/ she prayed him that he would for the love of her go and wash him again in the tub for to be the cleaner/ And he that yet had not slept and was full of mighty and strong wines/ as a man out of his wit rose up out of the bed/ and went/ and bathed him again in to the tub/ And anon the cold water made him feeble & hard for cold/ Thenne the lady called him to her again/ And shaking he came to her as he did before/ his teeth shaken/ and beat each other for cold/ And all his great here was passed and gone/ The lady roose up and covered him well with warm clothes/ and left him alone/ to th'end he should take his rest/ And soon after as he was a little warm/ he fill in to a sleep/ for his heed was right peasant and heavy/ And he awoke not till the morrow was come/ To his rising came an old priest or chappellayne/ which demanded him how he deed/ And when he perceived that he lay in so fair a bed/ and that he was so taken and surprised/ he was full of shame and moche marveled how in that dronkeship and foolish will he was fall/ He then saw well/ that they were of greater merit than he was/ And demanded of the Chappellayne of the life and governance of the Provost and of his wife/ And he told him that the most part of the days of the year they wered the hair/ And that the good meats which were brought at the table before them/ they sent to pour folk/ and eat black breed and meats of little savour and drank but water/ And how they fasted the most part of the week/ He after demanded of him why that tub full of cold water Was set by their bed/ And he answered that it was put there for to keep them fro the brenning will of lechery/ for as soon as she or he is chafed and their flesh moving to that fowl delight/ they rise out of the bed/ & wash and bathe themself in this tub/ which is full of water/ except one day of the week/ then as th'eremyte had this examined the old Chappellayne upon the faytte of the provost and of the lady his wife/ and that he was well certain how they led their life/ he thought that the provost/ how be it that he were nobly and richly arrayed without/ and to the sight of the folk/ which secretly unknowing to no man bare and had on his flesh the hair/ and made good justice and the execution of the misdoers to be done and executed before him was worthy to have and also his wife seven times more merit/ For he remembered him of the fowl deed/ which he would have commised or done with the good lady/ And how she essayed/ whereof he was much vergoynous and shamefully and within his heart he cursed himself that ever he departed out of his hermitage/ and that in truth he was not worthy 〈◊〉 pull of their shone and hosen fro their legs/ wherefore fro thence he departed shameful and weeping/ saying with a high voice/ Fair god and good lord/ I know no greater treasure more noble/ ne more precious than is the good lady/ which hath essayed me/ seen my folly/ and approved my fallace and deception/ And verily she is well worthy to be called and named the precious Margaryte/ as ye said in the evangely/ Thus spoke the holy hermit in himself alone And repented him of his misdeed/ and humbly cried to god mercy/ praising the good lady of her good life/ Therefore a woman is to be praised/ when she essayeth herself/ and that she can resist against the temptations of the devil/ and against the feebleness of her mortal flesh/ the foolish will of her fowl delight/ And then as that fowl and damnable delight is by them accomplished and done/ they repent them of it/ but it is to late/ For the devil as he hath purchased and brought them thereto/ he holdeth them in his subjection/ and for his servants/ and assembled and bind them to guider/ in such wise that with great pain they may be unbound/   

How the devil tempteth many one of the sin/ where as he findeth them most willing and ready to/ Capitulo Cxxxv  
aN Ensample I shall rehearse unto you of a great lady/ which was lady to a Baron/ This lady was long time in thestate of wedowhede/ and had but a daughter/ which was wedded to a great lord/ She then be came seek/ and lay in her deadly bed/ and made the chest where as her treasure was in to be sealed/ and the key to be brought unto her which she put in a linen cloth under her back The death ran fast upon her/ and she which had ever thought to her treasure/ lift up her hand making sign or token/ that none should approach ne come to her back/ And thus she did still/ till that she died and rendered her soul out of her body/ then came the daughter which was a great lady/ and demanded of them that were at her death/ if she had any treasure/ They answered that they knew of none/ but thought that she had some/ And that if she had any/ it was hid somwher about her bed/ They tolnd to her the manner of her mother and how she would not suffer that any body should come by her/ and also how she maked a chest to be sealed/ and the key of it brought to her/ which key she kept ever under her back/ The corpse was moved and turned/ and the key found/ And then her daughter went in to a Tower where as the Chyste was/ and opened it/ wherein she fond as well in coin as in plate more than thyrtty thousand pound/ but the gold was found in cloutis and balls of thread and of wulle. and in other things/ whereof all they that knew and saw the manner of it were marveled and abashed/ The daughter then made a Cross/ and said/ that in good faith she held her not so rich by the xxv part as she was/ wherefore she marveled moche and was sore abashed/ And yet she said/ how of late she and her lord also came to her/ and prayed her to help and lean to them some of her good till a certain time that they should render it and pay it her again/ And that she swore & made great oaths to them that she had no money ne no silver/ but such plate as they saw abroad/ that was a c●up and a piece only/ And therefore was she much marveled to find there so great a treasure/ then said the folk which were with her/ Madame be not ye marveled/ for we been thereof more marveled than you/ For if she would send on a message/ or else as she had some other thing to do/ she borrowed some money of our servants/ & said that she had no money by her faith/ The daughter took all this good with her/ and went her way toward her lord/ to whom she was welcome And of all this treasure was never given a halfpenny for the soul of their mother/ but soon they forgot her/ For it is not yet long time gone that I was where as she was buried/ and demanded and asked of the Monks of the abbey/ where she lay/ and why she had no tomb on her/ or some token of her/ And they answered to me that sin she was entered there/ no mass ne no service at all/ ne none other good there had be done for her/ By this ensample may ye know how the devil is subtle to tempt the folk of the sin where he seeth them most entatched/ & so fast he holdeth them in it/ that they may not leave it/ without to be thereof confessed/ and maketh them his servants as he did the foresaid lady/ For he did so moche that she was subject and servant to her gold/ in such wise that she durst not take of it to do her any good/ And therefore my fair daughters here is a good ensample/ that if it befall that god of his grace send you any great good that ye depart largely of it to the pour folk in the worship of god and for the love of him/ And specially to your power parents and neighbours/ and leave it not to be departed by the hands of your heirs/ as died this lady/ for whom after her death was never mass ne none other good done for her as ye have herd tofore/   

Thexample of a good widow/ Capitulo Cxxxuj  
aNother Ensample I will tell you contrary to this It is of a good lady/ which long time was in widowhood/ She was of a holy life/ and much humble & honourable/ as she which every year kept and held a Fest● upon Crystemasse day of her neighbours both far and near ty●l her hall was full of them/ She served and honoured each one after his degree/ And specially she bore great reverence to the good and true women/ and to them/ which had deserved to be worshipped/ Also she was of such custom/ that if she knew any pour gentle woman/ that should be wedded/ She arrayed her with her jewels/ Also she went to the obsequy of the pour gentle women/ and gave there torches and all such other lumynary as it needed thereto/ Her daily ordinance was that she rose early enough./ and had ever Freres and two or three chappellayns which said matins before her within her oratory/ And after she herd a high mass and two low/ And said her service full devoutly/ And after this she went and arrayed herself/ and walked in her garden or else about her place saying her other devotions & prayers/ And as time was she went to dyner/ And after dinner if she wist and knew any seek folk or women in their childbedde she went to see and visited them/ and made to be brought to them of her best meet/ And there as she might not go herself/ she had a servant propyce therefore/ which road upon a little horse/ and bare with him great plenty of good meet and drink for to give to the power and seek folk there as they were/ And after she had herd evensong/ she went to her souper if she fasted not/ And timely she went to bed/ And made her steward to come to her to wete what meet should be had the next day/ and lived by good ordinance/ and would be purveyed before of all such thing that was needful for her household/ She made great abstinence/ and wered the hair upon the wednesday and upon the friday/ And how I know this I shall tell it to you/ This good lady died in a Manoyr which she held in douai/ the which was appertaining to my lord my father/ And I and my sisters which were but young of age came to dwell there/ And the bed whereon this good lady died was broken in pieces/ & under the straw was found a hair/ which a damosel took And said to us that it was the hair of her lady/ And that she wered it two or three days in the week/ And also told/ and rehearsed to us her good conditions and her good life/ And how she Rose every night three times/ and kneeled down to the ground by her bed/ and rendered thankings to god/ and prayed for all christian souls/ And how she did great alms to the pours/ This good lady that well is wor●●y to be named and praised/ had to name My lady Cecyle of ballevylle/ And yet I have herd say that her brother might spend yearly xviijM pound/ but notwithstanding that/ she was the most humble and the most good and courteous lady/ that ever I knew or wist in any country/ and that lass was envious and never she would here say any evil of no body/ but excused them & prayed to god/ that they might amend them/ and that none was that knew what to him should hap/ And thus she blamed them that spoke evil of other folk And maked them abashed of that she reproved them so as she did/ And thus ought to do every good woman/ and every good man at th'example of this good lady/ And know ye that it is a noble virtue not to be envious/ And not to be joyful of the damage or scathe of other/ And for certain this good lady said/ that they which advanced them of the evil and damage of other/ and that mocked their neighbours and other/ And that god should punish them or so●e of their nigh friends and parents/ whereof came to them great shame/ And that have I seen oft befall/ as the good lady said/ For none ought not to judge ne reproach the damage or evil of other/ Many such fair and profitable talking of this good lady is in my memory/ notwithstanding the young age which I was of when she deyde/ For I was not above ten year old/ She had a right noble end/ and as I ween right agreeable to god/ And as men say commonly of honest and good life cometh ever a good end   

The three ensignments or learnings which Cathon gave to his son/ Capitulo Cxxxvij  
aNother ensample I will tell you of the wise Cathon by whose wisdom was all the city of Rome governed/ He made & wrote many fair authorities/ the which yet as now make great memore of him/ This Cathon had a son/ and as he was in the bed of his death/ he called his son to him/ the which had to name Cathonet/ and said to him Fair son I have long lived in this world/ which is much hard to know/ and much marvelous/ and alway shall wax worse as I trow/ wherefore I would and desire moche that your government and manner of living should be good to the worship of you and of all your friends/ I have take therefore to you by writing many ensignments/ the which shall profit to you hereafter/ if ye thereto will set your heart and have them in your memory/ Nevertheless I have bethought in myself to tell and give you other three/ ere I die/ wherefore I pray you that ever ye will have them in your memory   

The first ensignment/ Capitulo Cxxxviij  
tHe first ensignment of the three/ is this/ that ye take none office of your sovereign lord/ if so be that ye have good enough & good suffysaunte after as your estate ought to have/ and no more ye aught to ask of God/ And therefore ye ought not put yourself in subjection to lose your good by some evil word or by some evil report/ For certainly my fair son there be lords of diverse conditions and manners/ Somme been hasty/ and that lightly believe And some have other manners of condition/ And therefore men ought to have suffisance and be doubting to put himself/ his estate/ and worship in peril and in the danger of folk which been light of will/ The second ensignment is that ye respite no man that hath deserved to die/ & specially if he be custommed to do evil/ For if ye so died ye should be participant in all the evil that he afterward should do as right were   

The third ensignment Capitulo xxxix  
He third ensignment is/ that ye prove and essay your wife to wete and know if she shall keep secretly your council/ which peraventure might be cause of your death/ For there been some which been moche wise/ and that can well keep secretly what that somever men say to them/ and the which also give good council and advisement/ And some been that can never keep their tongue/ but tell all that is said to them/ as well against them/ as for them/ And thus the wise Cathon gave this three ensignments to his son/ as he lay seek at the point of his death/ This true and wise man Cathon died and his son abode on live/ which was hold sage and wise/ In so much/ that th'emperor of Rome took him his son for to endoctrine and teach him/ And afterward he maked some lords to speak to him for to withhold him to govern and set in good rule/ ●he great fayttes and materes of Rome/ and promised him to have thereby great avaylles and prouffytees/ where for and by the covetise of these prouffytees/ he consented to t●ke th'office/ and took on him the charge of it/ and forgot thensignment and teaching of his father/ And after when he was stablished and received in his office/ he road on a day thorough the high street with great company of folk/ which followed him/ He saw a thief which men conveyed to the gallows for to be hanged/ which was much young/ then said one to Cathon which stood by him/ Sire by cause of the novellyte of your office/ ye may well respite and keep this man fro death/ And he without inquest by him made of the caas why he was judged to receive death/ made him to be unbound/ and by cause of the novellyte of his office he kept the thief fro death/ He was to hasty/ For at that time he thought not on the commandment that his father had made unto him   

How Cathon after he had done against the two commandments essayed the third on his wife capitulo Cxl  
aS the night was come/ And that Cathon had slept his first sleep/ he had many visions upon this matter/ in so much that he remembered how he had broken and done against two of the commandments of his father And saying this he thought that he would not break ne do against the third/ wherefore he went to his wife/ and said thus to her/ My good friend and my wife/ I would tell you a great council/ which toucheth my person/ and might be the cause of my death/ if I wist that ye should keep it secretly Ha' a my lord said she/ on my faith/ I had liefer be deed/ than to discover to any body your council/ Ha a my friend then shall ye know it said he/ Troth it is/ that th'emperor took to me his son/ as ye well know for to learn/ and teach him/ but certainly/ it is not long time gone/ for some words which he said to me/ that I as a drunken man and as he that was wroth of other thing hastily took the Child and slew him/ and more I did/ for I took and arrached out of his belly his heart/ the which I made to be confyte in sugar and other spices/ and sent it to th'emperor his father/ and to his mother/ And they eat it/ And thus I avenged me of him/ but I know well now that it is an evil and abominable deed done/ whereof I me repent/ but it is to late/ Therefore my good Friend and my wife/ I pray you as affectuelly as I can/ that ye keep this council secret within your heart as I trust me to you/ But the morrow after/ she began to weep and maake great sorrow/ And a woman which was with her demanded of her/ Madame what have ye that ye make such sorrow/ Have ye any heaviness within your heart/ verily said she thenne/ ye my Friend/ and that a great/ but rather I should die/ ere it should be known/ Ha a madame/ she were well out of her wit that should tell and discover such● a council if ye had said it/ And as for me rather I should let me draw/ than I should tell it again Ye said the wife of Cathonet/ may I trust in you/ Ye by faith saith the other woman/ She took her faith and her oath And then to her she told and discovered her secret/ how her lord had slain themperours son/ and his heart confyted in spices had sent to th'emperor his father and to his mother/ & how they had eat of it/ This woman maked a Cross as she were sore marveled/ and said that she should keep it secretly/ But certainly her tarrying there after that she knew it/ thought her long for to have go and tell it to other/ For as soon as she was departed fro Cathons' house/ she went forthwith where themperours wife was/ and came and kneeled before her/ and said Madam to your good grace I will speak secretly of a great council/ And then th'empress commanded her ladies to go a part/ And the said woman began thus to speak/ Madame the great love which I bear unto you/ and for the great good that ye have done to me And as I trust that ye yet will do/ maketh me to come hither for to tell you a great council/ the which I would not tell but to your person/ For I might not suffix ne see your dishonour for none earthly good/ Madame it is so/ that ye love and have dear Cathonet more than any other/ as it appyereth well/ For ye have made him governor of the city of Rome/ And ye showed him greater love when ye gave to him the keeping of your son/ to whom he hath hold such felauship that he hath slain him/ And hath take his heart out of his belly/ And well dressed and confyted in sugar and spices and hath made you to eat it/ What say ye said themperours wife/ Madame said she/ I tell you true for certain For I know this by the mouth of Cathonets wife/ which sorrowful and weeping told it to me in great council/ And when th'empress herd her to speak/ she with a high voice began to cry/ and made such a sorrow that it was pity to see In so much that the tidings came to th'emperor/ how the Empress made so great sorrow/ Themperor was sore abashed And came there as th'empress was/ and demanded of her/ why she maked such sorrow/ And she with high plaint answered and rehearsed to him all that the damosel had told her of their son/ And when th'emperor wist that they had eaten the heart of their child/ he became right anger/ and sorrowful And commanded that Cathonet should forthwith be t●ke and hanged in the mids of Rome/ there as the folk might look on him as upon a false murderer and traitor/ His sergeants went and took him anon/ and told him the commandment of th'emperor/ and that it was for his son/ which he had slain/ Cathonet thenne said to them/ It is no need that all that men say be truth/ ye shall put me in prison/ and shall say/ that it is to late to make any execution of justice/ And that to morrow I shall be hanged befor● the people/ The sergeants loved him moche and so did all manner of folk/ they did as he bad them to do/ And then went and said to the Emperor and th'empress that it were for the best to make justice of him on the morrow next coming/ and that her was to late/ and how more people should then be gathered and assembled for to see him And the Emperor which made great sorrow for his son granted hit/  
And not withstondyne this/ in the mean while that Cathonet was conveyed to prison/ he called to him a squire of his/ And said to him/ go to such a knight that keepeth themperours son/ and tell him how the Emperor weeneth that I have put him to death/ And that he fail not to be here to morrow with him before the hour of prime/ or else I shall be in great peril to receive a shameful death/ This squire departed and so fast road and waloped/ that that night he came about one of the cloak after midnight there as Cathonet had take to keep the son of the Emperor as to his true and good Friend/ which was a true man/ and much wise/ And marvelously they loved each other/ The Squyr began to call with an high voice/ And did so moche/ that he came to fore the bed there as the true and noble Baron lay/ And told him/ how some had done byleue to the Emperor/ that Cathone● had slain his son/ And how it was ordained/ that he should be on that next morrow hanged/  
And as the Baron herd this/ he was sore abashed/ & moche marveled of this adventure/ & forthwith he rose out of his bed/ and made his men to be ready/ and came to the bed where the son of th'emperor lay/ and told to him the marvel And when the child understood it he had great sorrow in his heart/ For overmuch he loved Cathonet his master/ Here I leave to speak of the Baron/ and of themperours son/ and turn again to speak of Cathonet which was in prison/   

How they would hang Cathonet/ Capitulo Cxli  
cAthonet was marvelously loved in Rome of all manner of folk/ as he that was wise/ humble/ true and courteous/ And when the morrow was come/ he said to one his great friend/ that at all adventure he should make the hangmen of the town to hide themself secretly somwher ty●l it were about the hour of tierce/ And he did as he had prayed him to do/ Cathonet thenne about the hour of prime was conveyed to the gallows of all the people of Rome/ which made great sorrow for him/ And yet greater sorrow had they made/ but they weaned verily that he had done the deed/ of which he was accused/ whereof they had great marvel/ And said among them how may such a wise man have be so sore tempted of the devil/ that he hath slain themperours son/ how may this be/ Of this faytte was great talking among the● Somme believed it/ And some said it was not so ● Nevertheless he was had to the gallows/ and was asked after 〈◊〉 hang man/ but he could not be found there/ whereof it befell a great marvel/ for he which Cathonet had despited & saved fro death/ as men led him to be hanged/ came forth & said sayda Lords the deed is fowl/ dishonest/ and villainous/ and for the love of th'emperor I offer myself to do th'office/ if there be none other that will do it/ Every man looked then on him & said/ Is not that he/ to whom Cathonet granted his life when he was new put in th'office of governor/ Certainly said the other/ it is he & none other/ without fault/ wherefore in token and sign of a great me●ueyll/ they blessed them with their hands. saying/ He is well a fool that saveth and respyteth any thief fro the gallows/ Cathon thenne looked on him/ and said/ thou art well passing ready/ Remembryst not thou the time passed/ but thus gone the marvels of the world/ And as soon as he had said these words there was a great number of men all on horseback which made great clamour and cried/ put not to death the true man Cathonet   

How themperours son came to save his master Cathonet and of his escape Capitulo Cxlij  
aNd when the people perceived/ and saw the horses running toward them/ and saw anon the son of th'emperor/ which cried/ touch not/ neither lay hand on my masters body/ for I am alive/ they were greatly marveled/ The child anon light of his horse and went and unbonde his master/ & sore weeping kissed him full tendirly & said Ha a my sweet friend & master who hath this purchased & so great a losing found & contrived upon you/ the which my lord my father hath so lightly believed/ And then he embraced & kissed him again/ & all the people which was greatly marveled/ as they saw the pity & good nature of the child thanked & mercyed god with all their hearts of the deliverance of Cathonet/ The child made his master to be set on horseback & led him through the streets of Rome by the reins of his bridle till they came in to the palace where th'emperor his father was/ And when th'emperor and his wife knew for certain the coming of their son/ they went and met him with great joy/ And as they saw him leading his master Cathonet by the reins/ they were greatly marveled/ & held them ashamed and vergoynous toward Cathonet/ and came to him/ and each of them kissed him/ and made to him the greatest joy and cheer and the greatest honour that they couth/ And excused them toward him of this deed/ then said the child to his father th'emperor/ Ha my lord will ye use of so hasty justice without making of none inquest upon the deed or faytte/ For a man of so high estate as ye be should & ought to be more blamed therefore/ than another of lower degree or estate/ For ye had maked him to be dampened and destroyed without cause it had be great pity and great damage/ And certainly never after I should have had joy in my heart/ For if I can any good/ it cometh of him/ Themperor answered/ Fair son it was evil done of us/ and in this we have greatly offended and get shame/ but the love that we have in thee/ and the trust that we have in thine preferrment/ took reason fro us/ and bestourned our wit/ then spoke Cathonet and said to th'emperor/ sire marvel you not of this thing/ I shall now tell unto you/ why all this was said/ My father which in his time was a right wise man and a true/ and borne in this land showed to me many good ensignments/ if I had be so wise/ to have had them ever still in memory/ And yet as he was 〈◊〉 his bed/ and nigh at his last end/ he called me to 〈…〉 he which much desired that I might learn and know 〈◊〉 good/ and prayed me that I would well keep in my 〈…〉 three enseygnements/ among all other that he before that 〈◊〉 taught to me/ the which I will now record and 〈◊〉 them/ to th'end that they may be ensample in time to come to every man/ as to him/ to whom they have happened/ and 〈◊〉 done the contrary/   

How Cathonet told th'emperor of the lore of his father and of his escape Capitulo Cx●●●●  
He first ensignment that he taught me/ was 〈◊〉 that if ever god gaf me chance and good enough that I should thank him much of it/ and have 〈◊〉 me suffisance/ and not covet ne ask more of god/ And by cause I should have suffisance/ he commanded and cha●ged me/ that never I should put myself in subjection of none office under my sovereign lord/ For if I did so by coue●yse of more good/ some envious by some falls repporte should make me to lose my good and myself also/ And that it was a perilous thing to serve any prince or great lord of light and hasty will/ For many one there been/ which enquereth them not if the repporte to them made is true or not wherefore the commandments of such hasty lords been strange and perilous/ as ye now have seen how this ensample is to me which all most hath be shamefulle & grievable/ And if I had believed the council of my father/ I had never fall in such peril/ For thanked be god I had of earthly goods enough/ and more than I have deserved to god/ and might well have deported myself of taking of th'office/ The second ensignment was that I never should respite ne save to no man his life/ which had deserved to die/ and in especial a thief or an homicide/ which were custommed to thefts and murder of folk/ And that if I did/ I should ever be partner of all such evil deeds that they might do afterward/ And this commandment I have enfrayned and broken/ For this day have I seen him which I have despited him fro the shamefulle death/ that offered and presented himself for to be the hangman of my body/ little reward he offered to me/ The third ensignment was that I should essay my wife or ever I should discover to her any great council/ For therein is to great peril/ Nevertheless there been some that can well keep secretly what men say to them/ and in the which men find good council and comfort/ And other also which that can no thing keep in secret/ And then as I me bethought how I had broken and done against the ij ensignments of my father/ I thought and said in myself that I should prove and essay the third/ wherefore that other day as I was a bed with my wife I awaked her/ and for to essay her will/ I said to her that I had slain the son of th'emperor/ and that his heart confyted in spyeces I had made th'emperor and his wife to eat it/ And that for the love of which she loved me/ she should keep this in secret/ so that none might never know no thing of it/ Now have I proved and essayed how she hath kept secretly my council as every one may now see and know/ But I give me not to great marvel thereof/ For it is not of new how that a woman can not keep secretly that which men say●n to her in council/   

How Cathonet exposed his adventure or hap/ Capitulo xliiij  
nOw have ye herd how it is happened to me/ by cause I did not believe the council of my father/ which was so true and wise a man/ To me therefore is come almost a great evil/ And notwithstanding thus said Cathonet to th'emperor/ Sire I render and discharge me of your office/ And from henceforth I shall not be en●eched of it/ And he thereof was discharged with great pain ● Neue●●theles he was received for to be master of the great 〈◊〉 of Rome/ And in especial of the great fayttes and deeds ● And th'emperor made him to have great prouffitees/ and 〈◊〉 him great yefts/ and loved him above all other/ And 〈◊〉 moche holily in the love of god and of the people/ 〈◊〉 therefore my fair daughters this is here a good ensampler how ye ought to keep the council of your lord/ and not 〈◊〉 it to no body what somever it be/ For oft comen thereof 〈◊〉 evils/ and for to be secret/ and specially in such thing 〈◊〉 is deffended/ may not come save only good/ And in like 〈◊〉 as the shaft is departed fro the bow must take her flyghe and course/ and never cometh again to the bow/ till it hau● smite some thing/ So is the word which issued out of the mouth like it/ For after that he is put out of the mou●● it may never be put in to the mouth again/ but that it shall be herd be it good or evil/ wherefore we ought well to have 〈◊〉 our memory the sayings and authorities of the wise S●lamon/ which saith that men must think on the words twice or thrice or they be put out of the mouth/ And thus aught to do all wise folk/ For over many great evils have been done and engendered for to have discovered the council and such things as have been said there in council/ Therefore I pray you fair daughters that ye will have this ensample in your memory and never forget it/ For all good and worship may thereof come to you/ And her is a virtue the which escheweth great hate and great envy and many evils also/ For many one I know which have lost moche of their goods/ & suffered many great evils for to have spoke to lightly of other/ and for to have reported such words as they herd say/ of the which they had nought to do at all For none so wise is that may know what to him is to come/ And full of natural wit be they/ which keep themself fro recording of any words/ For he which wythsayeth them that blameth other as well in right as in wrong/ he doth but well/ And for to hold and keep secretly the damage and evil of other may come but good/ as it is rehearsed in the book of my two sons And also in an evangely   

Here finished the book/ which the knight of the tour made to the ensignment and teaching of his daughters translated out of Frenssh in to our maternal english tongue by me William Caxton/ which book was ended & finished the first day of juyn/ the year of our lord MCCCClxxxiij And imprinted at westmynstre the last day of january the first year of the reign of king Richard the third