TO the right noble/ right excellent & virtuous prince George duc of Clarence earl of warwyk and of salisburye/ great chamberlain of Englond & lieutenant of Irelond oldest brother of king Edward by the grace of god king of England and of france/ your most humble servant william Caxton among other of your servants sends unto you peace. health. joy and victory upon your Enemies/ Right high puissant and redoubted prince/ For as much as I have understand and know/ that ye are inclined unto the common weal of the king our said saveryn lord. his nobles lords and common people of his noble royalme of england/ and that ye saw gladly the inhabitants of the same informed in good. virtuous. profitable and honest manners. In which your noble person with guiding of your house aboundeth/ giving light and ensample unto all other/ Therefore I have put me in devour to translate a little book late comen in to mine hands out of french in to english/ In which I find thauthorities. dictees. and stories of ancient Doctors philosophes poets and of other wise men which been recounted& applied unto the morality of the public weal as well of the nobles as of the common people after the game and play of the chess/ which book right puissant and redoubtid lord I have made in the name and under the shadow of your noble protection/ not presuming to correct or enpoigne any thing against your noblesse/ For god be thanked your excellent renome shineth as well in strange regions as with in the royalme of england gloriously unto your honour and land/ which god multiply and increase But to th'intent that other of what estate or degree he or they stand in▪ may see in this said little book/ if they governed themself as they ought to do/ wherefore my right dear redoubted lord I require& supply your good grace not to desdaygne to receive this little said book in gree and thank/ as well of me your humble and unknown servant as of a better and greater man than I am/ For the right good will that I have had to make this little work in the best wise I can/ ought to be reputed for the feat and deed/ And for more clearly to proceed in this said book I have ordained that the chapters been set in the beginning to th'end that ye may see more plainly the matter whereof the book treateth etc.   


¶ This book containeth four traytees/ The first treaty is of the Invention of this play of the chess/ and containeth iii chapters 

The first chapitre is under what king this play was founden  
The ii chapitre/ who fond this play  
The iii chapitre/ treateth of iii causes why it was made and founden    
¶ The second treaty treateth of the chess men/ and containeth .v. chapitres 

The first chapitre treateth of the form of a king and of such things as appertain 〈◊〉 a king  
The ii chapitre treateth of the queen& her form& manners  
The iii chapitre of the form of the alphins and her offices and manners  
The four chapitre is 〈◊〉 ●he ky●●ht and of his offices  
The .v. is of the ro●●● and of their manners and offices    
¶ The third tray●●● 〈◊〉 of the offices of the common people And hath. viii● chapters 

The first chapitre is of the labourers& tiling of the earth  
The ii of〈…〉 and other works in iron& metal  
The iii is of drapers and makers of cloth& notaries  
The four is of〈…〉 and changers  
The .v. is of physicians and cirugiens and apothecaries  
The vi is of taverners and hostlers  
The vii is of the guards of the cit〈…〉 tollers& customers  
The viii is of ribalds disep〈…〉 and couriers    
¶ The four traitor is of the m〈…〉 and issue of them And hath viii chapters 

The first is of the exchequer  
The second of the issue and progression of the king  
The third of the issue of the queen  
The fourth is of the issue of the alphyns  
The fifth is of the issue of the knights  
The sixty chapitre of the issue of the rooks  
The seventh is of the moving& issue of the common people  
And the eight and last chapitre is of the epilegation.  
And of the recapitulation of all these foresaid chapters.     
 blazon or coat of arms   


¶ This first chapter of the first tractate showeth under what king the play of the chess was founden and maked.:.  
Among all the evil conditions and signs that may be in a man the first and the greatest is when he feereth not/ ne dreadeth to displease and make wroth god by sin/ and the people by living disordynatly/ when he reccheth not/ ner taketh heed unto them that reprove him and his vices/ but sleeth them/ In such wise as died the emperor Nero/ which died do slay his master seneque For as moche as he mig●●● 〈◊〉 suffer to be reprevid and taught of him In like wise was sometime a king in babilome that was named Emsmerodac a jolly man with out justice and so cruel that he died do hew his faders body in three hundred pieces/ And gave it to eat and devour to three hundred birds that men call voultres And was of such condition as was Nero/ And right well resemblid and was like unto his father Nabogodonosor/ which on a time would do slay all the sage and wise men of babylonye/ For as much as they could not tell him his dream that he had dreamed on a night and had forgotten it like as it is written in the bible in the book of daniel/ Under this king than Emlmerodach was this game and play of the chess founden/ True it is that some men ween/ that this play was founden in the time of the battles& siege of troy But that is not so For this playe-cam to the plays of the caldees as Diomedes the greek saith and rehearseth. That among the philosophrs was the most renowned play among all other plays/ And after that/ cain this play in the time of Alixandre the great in to Egipte And so unto all the parties toward the south/ And the cause wherefore this play was so renowned shall be said in the third chapitre.   

This second chapitre of the first tractate showeth who fond first the play of the chess.  
This play fond a philosopher of Thorient which was named in Chaldee Exerses or in greek philometor/ which is as much to say in english as he that loveth justice and measure/ And this philosopher was renomed greatly among the greeks, and them of Athenes which were good clerks and philosophers also renowned of their comiing This philosopher was so just and true that he had liefer die than to live long and be a fal● flatterer with the said king For when he beheld the foul and sinful life of the king/ And that no man durst blame him. For by his great cruelty he put them all to death that displesid him/ he put himself in peril of death/ And loved and cheese rather to die than longer to live: The evil life and defamed of a king is the life of a cruel best/ And ought not long to be sustained/ For he destroyeth him that displeaseth him/ And therefore rehearseth valeriuds/ that there was a wise man named theodore cerem whom his king died do hang on the cross for as much as he reproved him of his evil& fowl life And all way as he was in the torment he said to the king/ upon thy counselors& them that been clad in thy clothing& robes were more reason that this torment should come/ For as much as they dar not say to the The truth for to do justice right wisely/ of myself I make no force whether I die on the land or on the water or otherwise etc as who saith he recched not to die for justice/ In like wise as democreon the philosopher put out his owen eyen be cause he would not see that no good might come to the evil and vicious people with out right And also defortes the philosopher as he went toward his death/ his wife that followed after him said that he was dampened to death wrongfully/ than he answered and said to her/ hold thy peace and be still/ it is better and more meritory to die by a wrong and unrightful judgement/ than that I had deserved to die.   

¶ The third chapitre of the ●irst tractate treateth wherefore the play was founden and maked.  
THe causes wherefore this play was founden been three/ the first was for to correct and reprove the king For when this king Em●merodach saw this play And the barons knights and gentlemen of his court play with the philosopher/ he marveled greatly of the beauty and novelty of the play/ And desired to play against the philosopher/ The philosopher answered and said to him that it might not be done. But if he first learned the play/ The king said it was reason and that he would put him to the pain to learn it Than the philosopher began to teach him and to show him the manner of the table of the chess board and the chess main/ And also the manners and conditions of a king of the nobles and of the common people and of their offices and how they should be touched and drawn. And how he should amend himself& become virtuous And when this king heard that he reproved him/ He demanded him upon pain of death to tell him wherefore he had founden and made this play/ And he answered my right dear lord and king/ the greatest and most thing that I desire is that thou have in thyself a glorious and virtuous life And that may I not see/ but if thou be endoctrined and well manerd and that had/ so mayst thou be beloved of thy people Thus than I desire that thou have other government than thou hast had/ And that thou have upon thyself first signory and mastery such as thou hast upon other by force and not by right Certainly it is not right that a man be master over other and comandour/ when he can not rule ner may rule himself and that his virtues domine above his vices/ For signory by force and will may not long endure/ Than thus may thou see one of the causes why and wherefore I have founden and made this play/ which Is for to correct and repent the of thy tyranny and vicious living/ For all kings specially aught to here her corrygeours or correctors and her corrections to hold and keep in mind/ In like wise as Valerius rehearseth that the king Alixandre had a noble and renowned knight that said in reproving of Alixandre that he was to much covetous and in especial of the honours of the world/ And said to him if the gods had maked thy body as greet as is thy heart all the world could not hold thee/ For thou holdest in thy right hand all the Orient/ And in thy lift hand the occident/ sin than it is so/ or thou art a god or a man or nought/ if thou be god/ do than well and good to the people as god doth/ And take not from them that they ought to have and is theirs. if thou be a man/ think that thou shalt die/ And than thou shalt do noon evil/ if thou be nought forget thyself/ there is no thing so strong and ferme/ but that sometime a feeble thing casteth down and overthrow it How well that the lion be the strongest best/ yet sometime a little bird eateth him/ The second cause wherefore this play was founden and made/ was for to keep him from idleness/ whereof senecque saith unto lucylle idleness with out any ocupation is sepulture of a man living/ and varro saith in his sentences that in like wise as men go not for to go/ the same wise the life is not given for to live but for to do well and good/ And therefore secondly the philosopher fond this play for to keep the people from idleness/ For there is moche people. When so is that they be fortunate in worldly goods that they draw them to ease and idleness whereof cometh oft times many evils and great sins And by this idleness the heart is quenched whereof cometh desperation/ The third cause is that every man naturally desireth to know and to here novelties and tidings/ For this cause they of atthenes studied as we read/ and for as the corporal or bodily sight enpess●heth and letteth otherwhile the knowledge of subtle things/ therefore we read that democrion the philosopher put out his owen eyen/ for as much as he might have the better intendment and understanding/ Many have been made blind that were great clerks in like wise as was dydymus bishop of Alixandrye/ that how well that he saw not yet he was so great a clerk/ that gregore nazan& saint Jerome that were clerks and master to other/ came for to be his scholars& learned of him And saint Anthony The great hermit came for to see him on a time/ and among all other things/ he demanded him if he were not greatly displeased that he was blind and saw not. And he answered that he was greatly abashed/ for that he supposed not that he was not displeased in that he had lost his sight/ And saint Anthonye answered to him I marvel much that it displeaseth the that thou hast lost that thing which is common between the and beasts. And thou knowest well that thou hast not lost that thing that is common between the and the angellis And for these causes foresaid the philosopher intended to put away all pensiveness and thoughts/ and to think only on this play as shall be said& appear in this book after.    


The second tractate/ the first chapter treateth of the form of a king of his manners and of his estate.  
THe king must be thus maked For he must sit in a chair clothed in purpur/ crowned on his heed in his right hand a sceptre and in the lift hand an apple of gold/ For he is the most greatest and highest in dignity above all other and most worthy. And that is signified by the corone/ For the glory of the people is the dignity of the king/ And above all other the king ought to be replenysshid with virtues and of grace/ and this signefieth the purpur For in like wise as the robes of purpur maketh fair& enbelysshith the body/ the same wise virtues maketh the soul/ he aught alway think on the government of the royalme and who hath thadministration of justice/ And this should be by himself principally. This signefieth the appell of gold that he holdeth in his lift hand/ And for as much as it appertaineth unto him to punish the rebels hath he the sceptre in his right hand And for as much as misericord and truth conserve and keep the king in his throne/ Therefore ought a king to be merciful and debonair For when a king or prince desired or will be beloved of his people let him be governed by debonarite And valerius saith that debonaire percyth the hearts of strangers and amolisheth and maketh soft the hearts of his enemies/ whereof he rehearseth that philostratus that was duc of athens had a daughter/ whom a man loved so ardantly/ that on a time as he saw her with her mother/ suddenly he came and kissed her/ whereof the mother was so angry and sorrowful that she went and required of her lord the duc/ that his heed might be smitten of/ The prince answered to her and said/ if we should slay them that love us/ what shall we do to our enemies that hate us/ Certainly this was th'answer of a noble& debonair prince That suffered that villonye done to his daughter and to himself yet more This prince had also a friend that was named Arispe that said on a time as much villonye unto the prince as any man miht say And that might not suffice him/ but he scracchid him in the visage/ The prince suffered him patiently in such wise as thowh he had done to him no villainy but curtoysye And when his sons would have avenged this villainy/ he commanded them that they should not be so hardy so to do The next day following arispe remembered of the right great villainy that he had done to his friend and lord with out cause. He fill in despair and would have slain himself/ when the duc knew and understood that/ he cam to him and said/ ne doubt the nothing And swore to him by his faith/ that also well he was and should be his friend fro than forthon as every he had been tofore if he would And thus he respited him of his death by his debonaire. And in like wise read we of the king pirre to whom was reported that they of tarente had said great villainy of him For which cause he made all them to come to fore him And demanded of them if they had so said. Than one of them answered and said/ if the win and the candles had not failed/ this language had been but a jape/ In regard of that we had thought to have done/ Than the king began to laugh/ for they had confessed that such language as was said and spoken was by drunkenship/ And for this cause of debonaire the people of tarante took for a custom that the drunken men should be punished/ And the sober men praised. The king than thus ought to love humility and hate falcate after the holy scripture that speaketh of every man generally/ For the king in his royalme representeth god/ And god is verity/ And therefore him aught to say no thing but if it were veritable and stable. Valerius rehearseth that Alixandre with all his host rood for to destroy a city which was named lapsare/ when than a philosopher which had to name Anaximenes which had been tofore master& governor of Alixandre herd and understood of his coming Cam again Alixandre for to desire and require of him. And when he saw Alixandre he supposed to have axid his request/ Alixander broke his demand tofore and swore to him to fore he asked any thing by his gods. That such thing as he asked or required of him/ he would in no wise done/ Than the philosopher required him to destroy the city/ when Alixandre understood his desire/ and the oath that he had maked/ he suffered the city to stand and not to be destroyed For he had liefer do his will than to be perjured and forsworn and do against his oath/ Quyntilian saith that no great man ne lord should not swear/ but where as is great need/ And that the simple parole or word of a prince ought to be more stable than the oath of a merchant/ Alas how keep the princes their promises in these days/ not only her promises but their oaths her sealis and writings& signs of their proper hands/ all faileth god amend it etc A king also aught to hate all cruelty/ For we read that never yet died any piteous person of evil death ne cruel person of good death Therefore recounteth valerius that there was a man named theryle a workman in metal/ that made a bowl of coppre and a little wicket on the side/ whereby men might put in them that should be brent therein/ And it was maked in such manere/ that they that should be put and enclosid therein should cry no thing like to the wis of a man but of an ox And this made he be cause men should have the lass pite of them. When he had made this bull of copper/ he presented it unto a king which was called philarde that was so cruel a tyrant that he delighted in no thing but in cruelty And he told him the condition of the bull/ when philarde herd and understood this/ he allowed and praised moche the work/ And after said to him/ thou that art more cruel than I am/ thou shalt assay& prove first thy present and gift/ And so made him to go in to the bull and die an evil death/ Therefore saith ovid there is no thing more raisonable than that a man die of such death as he purchaseth unto other Also the king ought sovereignly keep justice/ who maketh or keepeth a royalme with out justice/ of very force there must be great robbery and theft Therefore rehearseth saint Augustyn in a book which is entitled the city of god/ that there was a thief of the see named diomedes that was a great rovar and died so moche harm that the complaints came tofore Alixander which died him to be taken& brought to fore him/ and he demanded him wherefore he was so noyous& cruel in the see And he answered to him again/ for as much as thou art ●on a land in the world/ so am I another in the see but for as much as the evil the I do is in one galeye or twain therefore I am called a thief/ but for as much as thou d●st in many shippis and with great puissance and power therefore art thou called an emperor/ but if fortune were for me in such wise/ I would be come a good man and better than I now am/ but thou/ the more richer and fortunate that thou art/ the more worse art thou/ Alixander said to him I shall change thy fortune in such wise as thou ne say/ that thou shalt do it by poverty/ but for evil and mavaiste/ And so he made him rich/ And this was he that afterward was a good prince and a good justicyer/ The king ought to be sovereignly chaste/ And this signifieth a queen that is only on his right side For it is to be believed and credible that when the king is a good man just. true& of good manners and conditions/ that his children shall follow gladly the same/ for a good son& a true ought not to forsake& go fro the good conditions of his father. For certes it is against god and nature in party when a man taketh other than his propre wife/ And that see we by birds/ of whom the male and female have to guider the charge in keeping and norisshinge of their young fowlis and birdis/ For some manner of fowlis keepen them to their femeles only/ As it appeareth by storks dowues and turtils/ But though fowls that nourisheth not their birds have many wives and femelles/ As the cock that no thing nourisheth his chickens/ And therefore among all the beasts that been/ Man and woman putteth most their ●●●ente and have most cure& charge in nourishing of their children/ And therefore done they against nature in party when they leave their wives for other women/ Of this chastete rehearseth valerius an example and saith that there was a man of rome which was named scipio african For as much as he had conquered affricque how well that he was of rome born. When he was of xxxiiii yer of age he conquered cartage And took moche people in Hostage/ Among whom he was presented with a right fair maid for his solace and pleasure which was assured and handfast unto a noble young gentleman of cartage which was named Indimcible/ And anon as this gentle scipio knew that notwithstanding that he was a prince noble& lusty Died do call anon the parents and kinsmen of them And delivered to them their daughter with out doing of any villainy to her/ and the raenso● or gold that they had ordained for their daughter/ gave hi● every deal In dower to her And the young man that was her husband saw the fraunchis● ●nd gentleness of him/ turned himself and the hearts of the noble people unto the love& alliance of the romans/ And this sufficeth as touching the king etc.   

¶ The second chapit●● of the second book treateth of the form and manners of the Queen.  
THus ought the Queen be maked/ she aught to be a fair lady sitting in a chair and crowned with a corone on her heed and clad with a cloth of gold& a mantle above furrid with ermines And she should sit on the lift side of the king for the amplections and embracing of her husband/ like as it is said in scripture in the canticles/ her lift arm shall be under my heed And her right arm shall be clip and embrace me/ In that she is set on his lift side is by grace given to the king by nature and of right. For better is to have a king by succession than by election/ For oftentimes the electors and chosers can not ne will not accord/ And so is the election left/ And otherwhile they cheese not the best and most able and convenient/ but him that they best love/ or is for them most profitable/ But when the king is by lineage and by true succession/ he is taught ensigned and nourisshid in his youth in all good& virtuous tacches and manners of his father/ And also the princes of the royalme dar not so hardily move war against a king having a son for to regne after him And so a Queen ought to be chaste. wise. of honest people/ well manerd and not curious in nourishing of her children/ her wisdom ought not only t'appear in feet and works but also in speaking that is to weet that she be secret and tell not such things as aught to be holden secret/ Wherefore it is a common proverb〈…〉 that women can keep no council And according thereto Macrobe rehearseth in the book of the dreams of scipio. That there was a child of rome that was named papirus that on a time went with his father which was a senator in to the chamber where as they held their council And that time they spoke of such matters as was commanded and agreed should be kept secret upon pain of their heeds And so departed And when he was comen home from the senatoire and fro the council with his father/ his mother demanded of him what was the council and whereof they spoke and had tarried so long there And the child answered to her and said he durst not tell ner say it for so moche as it was defended upon pain of death Than was the mother more desirous to know than she was to fore/ And began to flatere him one time And afterward to menace him that he should say and tell to her what it was And when the child saw that he might have no rest of his mother in no wise He made her first promise that she should keep it secret And to tell it to none of the world/ And that done he feigned a losing or a lie and said to her/ that the senators had in council a great question and difference which was this/ whether it were better and more for the common weal of rome/ that a man should have two wives/ or a wife to have two husbands/ And when she had understand this/ he defended her that she should tell it to none other body And after this she went to her gossyb and told to her this council secretly/ And she told to an other/ And thus every wife told it to other in secret And thus it happened anon after that all the wives of rome came to the senatorye where the senators were assembled/ And cried with an high wis/ that they had liefer/ and also it were better for the common weal that a wife should have two husbands than a man two wives/ The senators hearing this. were greatly abashed and witted not what to say/ ner how to answer/ till at last that the child papire rehearsed to them all the case and feet how it was happened And when the senators herd& understood the matter they were greatly abashed/ and commended greatly the jugenye& wit of the child that so wisely contrived the lie rather than he would discover their council/ And forthwith made him a senator/ and established& ordained fro than forthon that no child in any wise sholl entre in to the council house among them with their faders except papirus/ whom they would that he should alway be among them/ also a queen ought to be chaste/ for as she is above all other in estate& reverence so should she be ensample to all other in her living honestly/ whereof Jerome rehearseth against Io●ynyan/ that there was a gentleman of rome named duel/ and this man was he that first fond the manner to fight on the water/ and had first victory/ this duel had to his wife one of the best women& so chaste/ that every woman might take ensample of her/ And at that time the sin of the flesh was the greatest sin that any might do against nature/ And this said good woman was named ylye/ and so it happened that this duel became so old that he stooped& quaqued for age And on a time one of his adversaries reproved& reprochid him saying that he had a stinking breath/ And forthwith he went home to his wife all angry and abashed and asked her why and wherefore she had not told his default to him that he might have founden remedy to have been purged thereof/ And she answered that as for as much as she supposed that every man had that same fault as well as he For she kissed never any man's mouth but her husbands/ O moche was this woman to be praised& have a singular laud weening that this default had not been only in her husband/ wherefore she suffered it patiently in such wise that her husband knew his default sooner by other than by her/ Also we read that there was a widow named anna/ which had a friend that counceyllid her to mary/ For she was young fair and rich/ to whom she answered that she would not so do in no wise For if I should have an husband as I have had and that he were as good as he was/ I should ever been afeard to lose him/ like as I lost that other/ And than should I live always in fere& dread/ which I will not And if it happened me to have a worse/ what should it profit me to have an evil husband after a good. And so she concluded that she would keep her chastete. Saint Austyn rehearseth in the book de Civitate dei that in rome was a noble lady gentle of manners& of high kindred named lucrecia/ And had an husband named colatyne/ which desired on a time the emperors son named Torquyne thorguillous or the proud and he was called sixth for to come dine and sport him in his castle or manoir And when he was entered among many noble ladies he saw lucrecia/ And when this emperors son had seen& advertised her deportes. her countenance. her manere. and her beauty/ he was all ravished and esprised with her love forthwith And espied a time when her husband collatyn went unto the host of th'emperor/ and cam in to the place where as lucresse was with her fellowship/ whom she received honourably/ and when time came to go to bed and sleep she made ready a bed rially for him as it appertained to the emperors son And this sixtus espied where lucresia lay. And when he supposed& knew that every body was in his first sleep/ he cam to the bed of lucresse and that oon hand set on her breast and in that other hand a naked sword/ and said to her/ lucresse hold thy peace and cry not/ For I am sixth tarquynus son/ for if thou speak any word thou shalt be deed/ And for fere she held her peace/ Than he began to pray and promise many things And after he menaced& threatened her that she should incline to him to do his will/ And when he saw he could ner might have his intent he said to her if thou do not my will/ I shall slay the and one of thy servants and shall leye him all dead by thy side And than I shall say that I have slain you for your rybawdrye/ And lucresse that than doubted more the shame of the world than the death consented to him/ And anon after as the emperors son was departed/ the lady sent lres to her husband her father her brethren& to her friends/ and to a man called brute conceyllour& nephew to tarquyn/ And said to them/ that yesterday sixth the emperors son came in to mine house as an enemy in likeness of a friend/& hath oppressed me And know thou colatyn that he hath dishonorid thy bed And how well that he hath fouled& dishonoured my body/ yet mine heart is not/ wherefore I beseech the of pardon foryfnes& absolution of the trespass but not of the pain/ and he that hath done this sin to me it shall been to his meschance if ye do your devoir/ And be cause no woman take ensample of lucresse and live after the trespass/ but that she in likewise take ensample also of the pain And forthwith with a sword that she held under her gowen or rob/ she roof herself unto the heart And died forthwith to fore them/ And than brute the counseillr And her husband collatyn and all her other friends swore by the blood of lucresse that they would never rest unto the time that they had put out of rome tarquyn and all his lignee/ And that never after none of them should come to dignity/ And all this was done. For they bore the deed corpse through the city and moved the people in such wise/ that tarquyn was put in exile And sixth his son was slain/ A Queen ought to be well manerd& among all she ought to be tumerous and shamefast/ For when a woman hath lost shamefastness/ she may ner can not well be chaste/ Wherefore saith symachus that they that been not shamefast have no conscience of luxury/ And saint Ambrose saith that oon of the best parements and maketh a woman most fair in her person/ is to be shamefast/ Senecque rehearseth that there was one named Archezille which was so shamefast That she put in a pelow of feathers a certain some of money/ and put it under the heed of a poor friend of hers/ which dissimyled his poverty and would not. ner durst not be a known of his poverty For for shame she durst not give it openly/ but had liefer that he should find it/ than that she had given it him/ wherefore otherwhile men should give& help her friends so secretly That they know not whence it come/ For when we keep it secret and make no boost thereof/ our deeds and works shall please god and them also/ A Queen ought to be chosen when she shall be wedded of the most honest kindred and people/ For oftentimes the daughters followen the tacches and manners of them that they been descended from/ whereof Valerius maximus saith that there was one that would mary/ which came to a philosopher and axid council what wife he might best take He answered that he should take her that thou know certainly that her mother and her grauntdame have been chaste and well conditioned/ For such mother/ such daughter commonly/ Also a queen ought to teach her children to been continent and keep chastity entirely/ as it is written in ecclesiastes/ if thou have sons ensign and teach them/ And if thou have daughters keep well them in chastity/ For helemonde rehearseth that every king& prince ought to be a clerk for to command to other to study and read the law of our lord god/ And therefore wrote th'emperor to the king of france that he should do learn his children sons the seven sciences▪ liberal/ And said among other things that a king not lettered resembleth an ass● coroned/ Themperor Octavian made his sons to be taught and learn to swim. to spring and leap. to just. to play with the axe and sword/ And all manner thing that appertaineth to a knight/ And his daughters he made 'em to learn. to sew. to spin. to labour as well in wool as in linen cloth/ And all other works langing to women And when his friends demanded wherefore he died so/ he answered how well that he was lord& sire of all the world/ yet wist he not what should befall of his children and whether they should fall or come to poverty or no/ and therefore if they con a good craft they may● alway live honestly/ The Queen ought to keep her daughters in all chastity/ For we read of many maidens that for their virginity have been made queens/ For poule the historiagraph of the lombards rehearseth that there was a duchess named remonde which had iii sons& two daughters And it happened that the king of hungry cantanus assailed a castle where she& her children were I●●e And on a day she beheld her enemies And among all other she saw the king that he was a well faring and goodly man/ Anon she was esprised and taken with his love/ And that so sore/ that forthwith she sent to him that she would deliver over the castle to him if he would take her to his wife and wed her And he agreed thereto/ and swore that he would have her to his wife on that condition/ when than the king was in the castle/ his people took men and women and all that they fond/ her sons fled from her/ of whom one was named Ermoaldus and was youngest/ and after was du● of boneventan/ And sin king of the lumbardis. And the two sisters took chickens And put 'em under her arms next the flesh and between her paps/ that of the heat& chaffyng the flesh of the chickens stank. And when so was that they of hungry would have enforcid& defowled hem anon they felt the stench and fled away and so left 'em saying/ fie how these lombards stink/ and so they kept their virginity/ wherefore that one of them afterward was Queen of france And that other Queen of Aleman/ And it happened than that the king Catanus took according to his promise the duchess/ and lay with her one night for to save his oath And on the morn he made her commune unto all the hongres/ And the third day after he died do put a staff of tree fro the neither part of her/ through her body unto her throat or mouth/ for be cause of the lust of her flesh she betrayed her city and said such husband/ such wife etc And this sufficeth of the Queen.   

¶ The third chapitre of the second tractate treateth of the alphyns her offices and manners.  
THe Alphyns ought to be made and form in manner of judges sitting in a chair with a book open to fore their eyen/ And that is be cause that some causes been crymynell/ And some been civil as about possessions and other temporal things and trespasses/ And therefore aught to be two judges in the royalme/ one in the black for the first cause/ And that other in white as for the second/ Their office is for to council the king/ And to make by his commandments good laws And to inform all the royalme in good and virtuous manners/ And to judge and give sentence well and truly after the case is had/ And to council well and justly all them that ask council of 'em/ with out having of any eye open to any person/ And to estudye diligently in such wise and to ordeygne all that/ that aught to be kept be observed be fast and stable/ So that they be not found corrupt for gift for favour ne for lineage ne for envy variable And as touching the first point Seneque saith in the book of benefits that the pour Dyogenes was more strong than Alixandre/ For Alixandre could not give so moche as Diogenes would refuse.  
Marcus cur●us a roman of great renome saith thus. That when he had besiegid& assailed them of sament And boneventans which heard that he was pour/ they took a great mass and wegghe of gold and 'scended it to him praying him that he would receive it and leave his assault and siege/ And when they came with the present to him they fond him sitting on the earth and eat his meet out of platters and dishes of tree and of wood and died than her message/ to whom he answered and said that they should go home and say to them that sent 'em that marcus cursus loveth better to be lord and win richesses than richesses should win him/ For by battle he shall not be overcome and vanquished Nor be gold ne silver he shall not be corrupt ne corompid Often times that thing taketh an evil end that is untrue for gold and silver/ And that a man is subject unto money may not be lord thereof/ helimond rehearseth that demonscene demanded of aristodone how moche he had won for pletynge of a cause for his client/ And he answered a mark of gold/ Demoscenes answered to him again that he had won as much for to hold his peace and speak not Thus the tongues of advocates and men of law been perilous and domegeable/ yet they must be had if thou wilt win thy cause for with money and gift thou shall win And oftentimes they sell as well their silence/ as their utterance/ Valerius rehearseth that the senators of rome took council together of two persons that one was pour/ And that other rich and covetous/ which of 'em both were most apt for to send to govern and judge the country of spain/ and scipion of affricque said that none of them both were good ner profitable to be sent thither/ For that one hath no thing And to that other may nothing suffice And despised in his saying all poverty and avarice in a judge/ For a covetous man hath need of an halfpenny For he is servant& bond unto money/ and not lord thereof. But poverty of heart& of will ought to be greatly allowed in a judge Therefore we read that as long as the romans loved poverty they were lords of all the world For many there were that exposed all their goods for the common weal and for that was most profitable for the comynaulte that they were so pour that when they were deed they were buried& brought to earth with the common good/ And their daughters were married by the commandment of the senators/ But sin that they despised poverty/ And begun to gather richesses/ And ●●ue made great battles/ they have used many sins And so the common weal perysshid/ For there is no sin but that it reigneth there/ There is none that is so sinful as he that hath all the world in despite/ For he is in peace that dreadeth no man/ And he is rich that coveteth no thing/ Valere rehearseth that he is not rich that moche hath/ But he is rich that hath little and coveteth no thing/ Than thus late the judges take heed that they incline not for love or for hate in any judgement/ For theophrast saith that all love is blind their love is/ there can not right judgement by given/ For all love is blind And therefore love is none even judge For oft times love judgeth a fowl& loathly woman to be fair And so rehearseth quynte curse in his first book that the great Godaches saith the same to Alixandre men may say in this case that nature is evil For every man is lass advised and worse in is own feet and cause than in an other man's/ And therefore the judges ought to keep 'em well from ire in judgement/ Tullius saith that an angry& irous person weeneth that for to do evil/ is good council/ and socrates saith the ii things been contrarious to council/ and they been hastiness& wrath/ and Galeren saith in alexandria/ if ire or wrath overcome the when thou shouldest give judgement/ weigh all thing in the balance so that thy judgement be not inclined by love ne by gift/ ne favour of person torn not thy courage. Helemond rehearseth that Cambyses king of pierce which was a rightwies king had an unrightwies Iuge/ which for envy and evil will had dampened a man wrongfully and against right/ wherefore he died him to be slain all quick/ and made the chair or siege of judgement to be covered with his skin/ And made his son judge and to sit in the chair on the skin of his father/ to th'end that the son should judge rightwysly/ And abhor the judgement& pain of his father/ judges ought to punish the defaults equally And fullfille the law that they ordain/ Caton saith accomplish and do the law in such wise as thou hast ordained and given. Valerius rehearseth that calengius a consul had a son which was taken in adwultrye. And therefore after the law at that time he was dampened to lose both his eyen The father would that the law should be accomplished in his son with out favour/ but all the city was moved herewith And would not suffer it/ but in the end his father was vanquished by their prayers/ And ordained that his son should lose oon eye which was put out And he himself lost an other eye/ And thus was the law observed and kept/ And the prayer of the people was accomplished We ●ede that there was a counsellor of rome that had given council to make a statute/ that who some ever that entered in to the senatoire/& a sword girt about him should be ded/ Than it happened on a time that he came from with out and entered in to the senatoyre& his sword girt about him/ whereof he took nonn heed/ and one of the senators told him of it/ and when he knew it& remembered the statute/ he drew out his sword& slew himself to fore them/ rather to die than to break the law/ for whose death all the senators made great sorrow/ but alas we find not many in these days that so do/ but they do like as anastasius saith that the laws of some been like unto the nets of spyncoppis that take no great beasts& fowls but lete go& flee through. But they take flies& gnats& such small things/ In like wise the laws now a days been not executed but upon the power people/ the great and rich break it& go through with all And for this cause sourden battles& discords/ and make the great& rich men to take by force and strength lordshippis& seignouries upon the small& pour people/ And this done they specially that been gentle of lineage& pour of goods And causeth them to rob and reave And yet constrained them by force to serve them And this is no marvel/ for they that dread not to anger god/ ner to break the law and to false it/ Fall often times by force in moche cursedness and wikkidnes/ but when the great people do according to the law/ and punish the transgressors sharply The common people abstain and withdraw 'em fro doing of evil/ and chastiseth 'em self by their example/ And the judges ought to intend for to study/ for that if smiths the carpentiers that vignours and other craftsmen say that it is most necessary to study for the common prouffit And glorify them in their cunning and say that they been profitable Than should the judges study and contemplaire moche more than they in that/ that should be for the common weal/ wherefore saith seneke believe me that they seem that they do no thing they do more than they that labour For they do spiritual and also corporal works/ and therefore among Artificers there is no pleasant rest/ But that reason of the judges hath maked and ordained it/ And therefore angelius in libro activi atticatorum de socrate saith That socrates was on a time so pensive that in an hole natural day/ He held one estate that he ne moved mouth ne eye ne foot ne hand but was as he had been dead ravished. And when one demanded him wherefore he was so pensive/ he answered in all worldly things and labours of the same And held him bourgoys and cytezeyn of the world And valerius rehearseth that carnardes a knight was so sage wise and laborious in pensiveness of the common weal/ that when he was set at table for to eat/ he forgot to put his hand unto the meet to feed himself. And therefore his wife that was named mellyse whom he had taken more to have her company& fellowship than for any other thing/ Fed him to th'end that he should not die for hunger in his pensiveness/ Dydymus said to Alixandrie we been not deynseyns in the world but strangers/ ner we been not born in the world for to dwell and abide alway therein/ but for to go and pass through it/ we have done noon evil deed/ but that it is worthy to be punished and we to suffer pain therefore And than we may gone with opon face and good conscience And so may we go lightly and apertly the way that we hope and purpose to go This sufficeth as for the Alphyns.   

¶ The fourth chapitre of the second book treateth of the order of chivalry and knighthood and of her offices and manners.  
THe knight ought to be made all armed upon an horse in such wise that he have an helm on his heed and a spear in his right hand/ and covered with his shield/ a sword and a mace on his life side/ Clad with an hawberk and plates to fore his breast/ leg harness on his legs/ Spurs on his heelis on his hands his gauntelettes/ his horse well broken and taught and apt to battle and covered with his arms/ when the knights been made they been bained or bathed/ that is the sign that they should lead a new life and new manners/ also they wake all the night in prayers and orisons unto god that he will give 'em grace that they may get that thing that they may not get by nature/ The king or prince girdeth a bout them a sword in sign/ that they should abide and keep him of whom they take their dispenses and dignity. Also a knight ought to be wise. liberal. true. strong and full of mercy and pite and kepar of the people and of the law/ And right as chivalry passeth other in virtue in dignity in honour and in reverece/ right so ought he to surmount all other in vertu/ For honour is no thing elliss but to do reverece to an other person for the good& virtuous disposition that is in him/ A noble knight ought to be wise and proved tofore he be made knight/ it behoved him that he had long time used the war and arms/ that he may be expert and wise for to govern the other For sin that a knight is capitain of a battle The life of them that shall be under him lieth in his hand And therefore behoveth him to be wise and well advised/ for some time〈…〉 and engyve is more worth than strength or hardiness of a man that is not proved in Arms/ For otherwhile it happeth that when the prince of the battle affieth and trusteth in his hardiness and strength And will not use wisdom and engine for to run upon his enemies/ he is vanquished and his people slain/ Therefore saith the philosopher that no man should cheese young people to be captains& governors For as much as there is no certainty in her wisdom. Alexandre of macedone vanquished and conquered Egypte Jude Chaldee Affricque/ and Assirye unto the marches of bragmans more by the council of old men than by the strength of the young men/ we read in the history of rome that there was a knight which had to name malechete that was so wise and true that when the emperor Theodosius was deed/ he made mortal war against his brother germane which was named Gildo or guy For as much as this said guye would be lord of affricque with out leave and will of the senators. And this said guye had slain the two sons of his brother malechete/ And died moche torment unto the christian people And afore that he should come in to the field against his brother Emyon/ he went in to an isle of capayre And lad with him all the christian men that had been sent thither in Exile And made 'em all to pray with him by the space of three days& three nyghtiss/ For he had great trust in the prayers of good folk/& specially that noman might council ne help but god/ and iii days tofore he should fight say●● Ambrose which was dead a little tofore appeared to him/ and showed him by revelation the time& our that he should have victory/ and for as much as he had been iii days and iii nights in his prayers& that he was assewrid for to have victory/ He fought with .v. thousand men against his brother that had in his company xxiiii thousand men And by gods help he had victory And when the barbarians that were comen to help guion saw the discomfiture they fled away/ and guion fled also in to affricque by ship/ and when he was there arrived he was soon after stranglid/ These ii knights of whom I speak were two birdern germans/ which were sent to affricque for to defend the common weal/ In likewise judas machabeus jonathas& simon his brethren put 'em self in the mercy and guard of our lord god And again the enemies of the law of god with little people in regard of the multitude that were again them/ and had also victory/ The knights ought to been true to their prince's/ for he that is not true loseth the name of a knight Unto a prince troth is the greatest precious stone when it is medlid with justice/ Paul the historiagraph of the lombards rehearseth that there was a knight named enulphus and was of the city of poppy that was so true to his king named patharich/ that he put him in peril of death for him/ For it happened that Grymald Duc of bwentayns of whom we have touched tofore in the chapitre of the Queen/ Died do she Godebert which was king of the lombards by the hand of Goribert duc of Tauryn/ which was descended of the crown of lombardis And this grimald was maked▪ king of lombardis in his place/ and after this put& banished out of the country this patharych which was brother unto the king Godebert/ that for fere and dread fled in to hungry/ And than this knight Enulphus died so moche that he gate the peace again of his lord patharich against the king grymalde/ and that he had licence to come out of hungry where he was always in peril. and so he came and cried him mercy And the king grymalde gaf him leave to dwell and to live honestly in his country/ alway foreseen that he took not upon him and named himself king how well he was king by right This done a litil while after/ the king that believed evil tongues/ thought in himself how he might bring this patharich unto the death And all this knew well the knight enulphus/ which came the same night with his squire for to visit his lord And made his squire to unclothe him& to lie in the bed of his lord And made his lord to rise and cloth him with the clothes of his squire/ And in this wise brought him out/ brawling and beating him as his servant by them that were assigned to keep the house of patharik that he should not escape Which supposed that it had been his squire that he entretid so outrageously/& so he brought him to his house which joined with the walls of the town/ And at midnight when all men were a sleep/ he lete adown his master by a cord/ which took an horse out of the pasture And fled unto the city of Aast and there came to the king of france/ And when it came unto the morn. Hit was founden that Arnolphus and his squire had deceived the king and the wacchemen/ whom the king commanded should be brought to fore him And demanded of them the manner how he was escaped And they told him the truth/ Than the king demanded his council of what death they had deserved to die that had so done and wrought again the will of him/ Some said that they should been hanged/ and some said they should been slain And other said that they should be beheedid. Than said the king by that lord that made me/ they been not worthy to die/ but for to have moche worship and honour/ For they have been true to their lord/ wherefore 〈◊〉 king gave hem a great laud and honour for their seat And after it happened that the proper squire and servant of godeberd slew the traitor Goribalde that by 〈◊〉 had slain his lord at a feast of saint john in his 〈◊〉 of Tauryn whereof he was lord and duc/ Thus ought the knights to love to guider/ And each to put his life in adventure for other/ For so been they the stronger And the more doubted/ Like as were the noble knights joab and Abysay that fought against the syryens and Amonytes/ And were so true that oon to that other that they vanquished their enemies And were so joined to guider that if the siryens were stronger than that one of them/ that other help him/ we read that damon and phisias were so right perfect friends to guider that when Dionysius which was king of cecylle had judged one to death for his trespass in the city of syracusane whom he would have executed/ he desired grace and leave to go in to his country for to dispose and ordonne his testament/ And his fellow pleggid him and was sewrte for him upon his heed that he should come again.  
Whereof they that saw& herd this/ held him for a fool and blamed him/ And he said alway that he repented him nothing at all/ For he knew well the troth of his fellow And when the day came and the our that execution should be done/ his fellow came and presented himself to fore the judge/ And discharged his fellow that was pledge for him/ whereof the king was greatly abashed And for the great truth that was founden in him He pardoned him and prayed 'em both that they would receive him as their great friend and fellow/ Lo here the virtues of love that a man ought nought to doubt the death for his friend/ Lo what it is to do for a friend/ And to lead a life debonair And to be with out cruelty/ to love and not to hate/ which causeth to do good against evil And to torn pain in to benefete and to quench cruelty Anthonyus saith that julius Cesar/ left not lightly frenshippe and amity/ But when he had it he retained it fast and mayteyned it alway/ Scipion of Affricque saith that there is no thing so strong/ as for to maintain love unto the death The love of concupiscence and of lechery is soon dissolved and broken/ But the very true love of the common weal and profit now a days is seld founden/ where shall thou find a man in these days that will expose himself for the worship and honour of his friend/ or for the common weal/ seld or never shall he be founden/ Also the knights should be large& liberal For when a knight hath regard unto his singular profit by his covetise/ he dispoylleth his people For when the soldiers see that they put 'em in peril. And their master will not pay 'em their wages liberally/ but intendeth to his own proper gain and profit/ than when the Enemies come they torn soon her backs and flee oftentimes/ And thus it happeth by him that intendeth more to get money than victory that his avarice is oft times cause of his confusion Than late every knight take heed to be liberal in such wise that he ween not ne suppose that his scarcete be to him a great winning or gain/ And for this cause he be the lass loved of his people/ And that his adversary withdraw to him them by large giving/ For oft time battle is advanced more for getting of silver. Than by the force and strength of men/ For men see all● day that such things as may not be achieved by force of nature/ been gotten and achieved by force of money/ And for so much it behoveth to see well 〈◊〉 that when the time of the battle cometh/ that he borrow not ne make no t●yllage/ For noman may be rich that leaveth his own/ hoping to get and take of other/ Than alway all her gain and winning aught to be common among them except their Arms. For in like wise as the victory is commune/ so should the dispoyll and lotye be common unto them And therefore David that gentle knight in the first book of kings in the last chapitre made a law/ that he that abode behind by malady or sickness in the tents should have as much part of the butyn as he that had be in the battle/ And for the love of this law he was made afterward king of Israel/ Alexander of Macedon came on a time like a simple knight unto the court of Porus king of Jude for to espy the state of the king and of the knights of the court/ And the king received him right worshipfully/ And demanded of him many things of Alexander and of his constance and strength/ nothing weening that he had been Alexander But antigone one of his knights and after he had him to dinner And when they had served Alexander in vayssell of gold and silver with divorce meats etc After that he had eaten such as pleased him he wyded the meet and took the vayssell and held it to himself and put it in his bosom or sleeves/ whereof he was accused unto the king After dinner than the king called him and demanded him wherefore he had taken his vayssell And he answered/ Sire king my lord I pray the to understand and take heed thyself and also thy knights/ I have herd moche of thy great hyenes And that thou art more mighty and puissant in chivalry& in dispensis than is Alexander/ and therefore I am come to the a poor knight which am named Antigone for to serve the/ Than it is the custom in the Court of Alexandre/ that what thing a knight is served with all is all his/ meet and vayssell and cup And therefore I had supposed that this custom had been kept in thy court for thou art richer than he/ when the knights herd this/ anon they left porus/ and went for to serve alixandre/ and thus he drew to him the hearts of them by yefts/ which afterward slew Porus that was king of Jude/ And they made Alexandre king thereof Therefore remember knight alway that with a closed and shut purse shalt thou never have victory. Ovid saith that he that taketh yefts/ he is glad therewith/ For they win with yefts the hearts of the gods and of men For if jupiter were angrid/ with yefts he would be pleased/ The knights ought to be strong not only of body but also in courage. There been many strong and great of body/ that been faint and feeble in the heart/ he is strong that may not be vanquished and overcomen/ how well that he suffereth moche otherwhile/ And so we believe that they that be not over great ne over little been most courageous& best in battle. We read that cadrus duc of athens should have a battle again them of polipe/ And he was warned and had a revelation of the gods/ that they should have the victory of whom the prince should be slain in the battle/ And the pr●nce which was of a great courage and true heart ●oke other arms of a pour man/ And put himself in the front of the battle to th'end that he might be slain And so he was/ for the right true prince had liefer die Than his people should be overcomen/ And so they had the victory/ Certes it was a noble and fair thing to expose himself to the death for to defend his country. But no man would do so/ but if he hoped to have a better thing therefore/ Therefore the law saith that they live in her souls gloriously that been slain in the war for the common weal/ A knight ought also to be merciful and pietous For there is nothing that maketh a knight so renowned as is when he saveth the life of them that he may slay/ For to shed and spill blood is the condition of a wild best and not the condition of a good knight Therefore we read that scylla that was Duc of the romans with out had many fair victoyres against the romans with june that were contrary to him/ In so much that in the battle of puylle he slew xviii thousand men/ And in champanye lxx thousand. And after in the city he slew three thousand men unarmed And when one of his knights that was named Quyntus catulus saw this cruelty said to him/ Sesse now and suffer them to live and be merciful to them with whom we have been victorious And with whom we ought to live/ For it is the most hyeft and fair vengeance that a man may do/ as to spare them& give 'em her life whom he may slay Therefore joab ordained when absalon was slain/ he swooned a trumpet/ that his people should no more run& slay their adversaries. For there were slain about twenty thousand of them/ and in like wise died he when he fought against Abner And Abner was vanquished and fled For where that he went in the chase he commanded to spare the people The knights ought to keep the people/ For when the people been in their tents or castellis/ the knights ought to keep the wacche/ For this cause the romans called them legions And they were made of divorce provinces and of divorce nations to th'intent to keep the people/ And the people should intend to their work/ For no crafty man may both intend to his craft& to fight how may a crafty man intend to his work sewrely in time of war but if he be kept And right in such wise as the knights should keep the people in time of peace in like wise the people ought to pourveye for their dispensis/ how should a ploughman be sewer in the field/ but if the knights made daily watch to keep 'em For like as the glory of a king is upon his knights/ so it is necessary to the knights that the marchantis craftymen and common people be defended and kept/ therefore let the knights keep the people in such wise that they may enjoy peace and get and gather the cos●is and expensis of them both/ we read that Athis said to david which was a knight/ I make the my keeper and defendar always. Thus should the knights have great zeal that the law be kept/ For the majesty rial ought not only to be garnished with arms but also with good laws/ And therefore should they labour that they should be well kept Turgeus pompeius rehearseth of a noble knight named Ligurgyus that had made ancient laws the which the people would not keep ne observe/ For they seemed hard for them to keep And would constrain him to rapele& set 'em a part when the noble knight saw that He died the people to understand that he had not made them but a god that was named Apollo delphynus had made them/ And had commanded him that he should do the people keep them/ these words availed not/ they would in no wise keep them/ And than he said to them that it were good that ere the said laws should be broken that he had given to them. that he should go and speak with the god Apollo/ For to get of him a dispensation to break hem/ And that the people should keep& observe them till that he returned again/ The people accorded thereto& swore that they should keep them to the time he returned Than the knight went in to grece in exile& dwelled there all his life/ And when he should die he commanded that his body should be cast in the see/ For as much as if his body should be born thither/ the people should ween to be quit of their oath/ And should keep no longer his laws that were so good& reasonable/& so the knight had liefer to forsake his own country& to die so than to repel his laws And his laws were such/ The first law was that the people should obey& serve the princes/ And the princes should keep the people& do justice on the malefactors The second law that they should be all sober/ For he wist well that the labour of chivalry is most strong when they live soberly/ The third was the noman should buy any thing for money but they should change ware for ware& one merchandise for an other/ The fourth was that men should set no more by money ner keep it more than they would dung or filth/ The fifth he ordained for the common weal all thing by order/ that the princes might move and make battle by her power. to the masters counceillours he comysid the jugementis. And the Annuell rents/ to the senators the keeping of the law/ And to the common people he gave power to cheese such judges as they would have/ The sixth he ordained that all thing should be departed equally& all thing should be common And none richer than other in patrimony/ The seventh that every man should eat like well in comen openly/ that riches should not be cause of luxury when they eat secretly/ The eighth that the young people should not have but one gown or garment in the year/ The ninth that men should set pour children to labour in the field/ to th'end that they should not employ their youth in plays and in folly/ but in labour/ The tenth that the maidens should be married without dowayre/ In such wise that no man should take a wife for money/ The xi. that men should rather take a wife for her good manners and virtues than for her richesses/ The twelfth that men should worship the old and ancient men for their age and more for their wisdom than for her riches this knight made none of these laws/ but he first kept 'em.   

The fifth chapitre of the second book of the form and manners of the rooks.  
THe rooks which been vicars and legates of the king ought to be made like a knight upon an horse and a mantel and hood furred with menevyer holding a staff in his hand/& for as much as a king m●y not be in all places of his royalme/ Therefore the authority of him is given to the rooks/ which represent the king/ And for as much as a royalme is great and large/ and that rebellion or novelletes might sourdre and arise in oon party or other/ therefore there been two rooks one on the right side and that other on the lift side They ought to have in 'em. pity. justice. humility. wilful poverty and liberality/ first justice for it is most fair of the virtues/ For it happeth oft-time that the ministris by their pride and orgueyll subvert justice and do no right/ Wherefore the kings otherwhile lose their royalmes with out their culpe or guilt/ For an untrue judge or of●●cyer maketh his lord to be named unjust and evil▪ And contrary wise a true mynestre of the law and rightwise/ causeth the king to be reputed just and true/ The romans therefore made good laws/ And would that/ that they should be just and true/ And they that established them for to govern the people would in no wise break them/ but keep them for to die for them/ For the ancient and wise men said commonly that it was not good to make and ordeygne that law that is not just Whereof Valerius rehearseth that there was a man that was named Themistides which came to the counselors of athens and said that he knew a council which was right profitable for them/ But he would tell it but to but to one of them whom that they would/ And they assigned to him a wise man named Aristides/ And when he had understand him he came again to the other of the council And said that the council of Themystides was well profitable/ but it was not just/ how be it ye may revolve it in your mind/ And the council that he said was this/ that their were comen two great ship is fro lacedome and were arrived in their land. And that it were good to take them/ And when the council heard him that said/ that it was not just ner right/ they left hem all in peace And would not have ado with all/ The vicarye or judge of the king ought to be so just/ that he should employ all his intent to save the common weal And if it were need to put his life and/ lose it therefore/ we have an ensample of marcus regulus whereof Tullius rehearseth in the book of offices And saint Augustyn also de civitate dei how he fought again them of cartage by see in shippis and was vanquished and taken/ Than it happened that they of cartage sent him in her message to rome for to have their prisoners there/ for them that were taken/ and so to change one for an other And made him swear and promise to come again/ And so he came to rome And made proposition to fore the senate And demanded them of cartage of the senators to be changed as afore is said And than the senators demanded him what council he gave Certain said he I council you that ye do it not in no wise For as much as the people of rome that they of cartage hold in prison of yours been old men and brusid in the war as I am myself/ But they that ye hold in prison of their people is all the flower of all their folk/ which council they took/ And than his friends would have hold him and counseled him to abide there and not return again prisoner in to cartage/ but he would never do so ner abide/ but would go again and keep his oath How well that he knew that he went toward his death For he had liefer die than to break his oath Valerius rehearseth in the sixth book of one emily duc of the romans/ that in the time when he had assieged the phalistes/ The school master of the children deceived the children of the gentlemen that he drew him a little and a little unto the tents of the romans by fair speech. And said to the duc Emelie/ that by the moyan of the children that he had brought to him/ he should have the city/ For their faders were lords and governors. When emily had heard him he said thus to him Thou that art evil and cruel And thou that wouldest give a gift of great felony and of ma●●astye/ thou shalt ner haste not founden here Duc ne people that resembleth thee/ we have also well laws to keep in battle& war A● in our countries& other places/ and we will observe and keep them unto every man as they ought to be kept And we been armed against our enemies that will defend them And not against them that can not save their life when their country is taken/ as these little children/ Thou hast vanquished them as much as is in the by thy new decey●able falseness and by subtleness and not by arms/ but I that am a roman shall vanquish them by craft and strength of arms/ And anon he commanded to take the said school master/ And to bind his hands behind him as a traitor and lead 'em to the parentis of the children And when the faders& parentis saw the great courtesy that he had done to them They opened the yates and yielded them unto him/ we read that hannibal had taken a prince of rome which upon his oath and promise suffered him to gone home/ and to send him his ransom/ or he should come again within a certain time And when he was at home in his place/ he said that he had deceived him by a false oath And when the senators knew thereof/ they constrained him to return again unto hannibal/ Amosflorus telleth that the phisicien of king pirrus cam on a night to fabrice his adversary And promised him if he would give him for his labour that he would enpoysone Pyrrhus his master/ when fabricius understood this He died to take him and bind him hand& foot/ and sent him to his master and died do say to him word for word like as the phisicien had said and promised him to do/ And when Pyrrhus understood this he was greatly amarveled of the loyalty and troth of fabric his enemy/ and said certainly that the son might lighther and sooner be enpesshid of his course/ than fabric should be letted to hold loyalty and truth/ if they than that were not christian were so just and true and ● loved their country and their good renomee/ what should we now done than that been christian and that our law is set all upon love and charity/ But now a days there is nothing else in the world but barate Treason deceit falseness and treachery Men keep not their covenants promises. oaths. writings. ne truth/ The subjects rebel again their lord/ there is now no law kept. nor fidelite/ ne oath holden/ the people murmur and rise again their lord and will not be subject/ they aught to be pietous in heart/ which is available to all thing there is pite in effect by compassion/ and in word by remission and pardon/ by alms/ for to incline himself to the power. For pite Is nothing elliss but a right great will of a debonair heart for to help all men/ Valerius rehearseth that there was a judge named sangis which dampened a woman that had deserved the death for to have her heed smitten of or elliss that she should die in prison/ The Geayler that had pite on the woman put not her anon to death but put her in the prison/ And this woman had a daughter which came for to see and comfort her mother But alway ere she entered in to the prison the jailer serchid her that she should bear no meet ne drink to her mother/ but that she should die for hunger/ Than it happened after this that he marveled moche why this woman died not/ And began to espy the cause why she lived so long/ And fond at last how her daughter gave suck to her mother/ And fed her with her milk. when the jailer saw this marvel/ he went& told the judge/ And when the judge saw this great pite of the daughter to the mother he pardoned her and made her to be delivered out of her prison what is that/ that pite ne amolisheth/ moche people ween that it is against nature and wonder that the daughter should give the mother to suck/ it were again nature but the children should be kind to father and mother/ Se●●ca saith that the king of bees hath no prykke to sting with as other bees have. And that nature hath take it away from him be cause he should have none arms to assail them And this is an example unto princes that they should be of the same condition/ Valerius rehearseth in his .v. book of marchus martellus that when he had taken the city of siracusane. And was set in the highest place of the city/ he beheld the great destruction of the people and of the city/ he wept and said/ thou oughtest to be sorrowful/ for so moche as thou wouldest have no pite of thyself/ But enjoy the for thou art fallen in the hand of a right debonair prince. Also he recounteth when pompey had conquered the king of germany that often times had fought against the romans And that he was brought to fore him bounden/ he was so piteous that he would not suffer him to be long on his knees to fore him/ but he received him cortoysly And set the crown again on his heed and put him in the state that he was to fore/ For he had opinion that it was as worshipful and sitting to a king to pardon/ as to punish. Also he rehearseth of a counceyllour that was named paul that died do bring to fore him a man that was prisonner And as he kneeled to fore him he took him up fro the ground& made him to sit beside him for to give him good esperance and hoop And said to the other standing by/ in this wise. if it be great noblesse that we show ourself contrary to our enemies/ than this feet ought to be allowed that we show ourself debonair to our caitiffs& prisoners Cesar when he heard the death of cathon which was his adversary said that he had great envy of his glory. And no thing of his patrimony/ and therefore he left to his children freely all his patrimony Thus taught virgil and ensigned the glorious princes to rule and govern the people of rome And saint Augustin de civitate de● saith thus Thou emperor govern the people pietously And make peace overall/ deport and forbear thy subgets/ reprove& correct the proud/ for so enseyne And teach the the laws/ And it was written unto Alexander/ that every prince ought to be pietous in punishing/ And ready for to reward/ There is no thing that causeth a prince to be so beloved of his people/ As when he speaketh to hem sweetly/ and converseth with 'em simply/ And all this cometh of the root of pity/ we read of the Emperor trajan that his friends reproved him of that he was to moche prive and familiar with the common people more than an emperor ought to be/ And he answered that he would be such an emperor as every man desired to have him/ Also we read of Alixander that on a time he lad his host forth hastily/ and in that haste he beheld where sat an old knight that was sore a cold Whom he died do arise and set him in his own seat or siege/ what wonder was it though the knights desired to serve such a lord that loved better their health than his dignity/ The rooks ought also to be humble& meek After the holy scripture which saith/ the greater or in the higher estate that thou art/ so much more oughtest thou be meeker& more humble Valerius rehearseth in his vii book that there was an emperor named publius cesar/ That died do beat down his house which was in the middis of the market place for as much as it was heier than other houses/ for as much as he was more glorious in estate than other/ Therefore would he have a lass house than other And scipion of afrique that was so pour of voluntary poverty that when he was deed/ he was buried at the dispencis of the common good/ They should be so humble that they should leave their offices/ and suffer other to take 'em when her time cometh/& do honour to other/ for he governeth well the royame that may govern it when he will Valerius saith In his third book that fabyan the great had been master counsellor of his father his grauntsire/ And of his grauntsirs father& of all his antecessors And yet died he all his pain and labour/ that his son should never have that office after him/ but for nothing that he mistrusted his son/ For he was noble and wise and more attemprid than other/ but he would that the office should not alway rest in the family and house of the fabyans Also he rehearseth in his seventh book that they would make the said fabyan emperor/ but he excused him and said that he was blind and might not see for age/ but that excusation might not help him/ Than said he to hem/ seek ye and get you another/ For if ye make me your emperor I may not suffer your manners/ nor ye may not suffer mine/ There was a king of so subtle engine That when men brought him the crown/ to fore that he took it/ he remembered him a little and said O thou crown that art more noble than happy For if a king knew well and parfaytly how that thou art full of perils of thought and of charge/ if thou were on the ground/ he would never lift ner take the up/ Remember the that when thou art most glorious/ than have some men most envy on thee/ and when thou haste most signory and lordships than shalt thou have most care. thought and anguishes/ Valpasian was so humble that when Nero was slain all the people cried for to have him emperor/ and many of his friends came& prayed him that he would take it upon him/ so at the last he was constrained to take it upon him/ And said to his friends Hit is better and more to praise and allow for a man to take th'empire against his will/ than for to labour to have it and to put himself therein/ Thus ought they to be humble and meek for to receive worship/ Therefore saith the bible that joab the son of Saryne that was captain of the warn of the king David/ when he came to take and win a city/ He sent to David and desired him to come to the war/ that the victory should be given to David/ And not to himself/ Also they ought to be ware that they change not oft times her officers/ josephus rehearseth that the friends of tyberyus marveled moche why he held his offycyers so long in their offices with out changing/ And they demanded of him the cause/ to whom he answered/ I would change them gladly/ if I wist that it should be good for the people/ But I saw on a time a man that was royvyous& full of soores/ And many flies sat upon the soores and souked his blood that it was marvel to see/ wherefore I suib●e and chased them away. And he than said to me why chacest and smitest away these flies that been full of my blood/ And now shalt then late come other that been hungry which shall done to me double pain more than the other died/ for the prikke of the hungry is more poyngnant the half/ than of the full And therefore said he I leave the officers in their offices. for they been all rich/ and do not so much evil& harm As the new should do& were pour if I should set 'em in her places/ They aught also to be patient in hearing of words& in suffering pain on her bodies/ as to the first One said to alisander that he was not worthy to regne. specially when he suffered that lechery and delight to have seignoire in him/ he suffered it patiently/ And answered none otherwise but that he would corrette himself. And take better manners and more honest Also it is rehearsed that julius Caesar was bald whereof he had desplaysir so great that he kempt his hairs that lay on the after part of his heed forward for to hide the bare tofore. Than said a knight to him Cezar it is lighther And sooner to be made that thou be not ballid/ than that I have used any cowardice in the war of rome/ or here after shall do any cowardice/ he suffered it patiently and said not a word/ Another reproached him by his lineage And called him former/ he answered that it is better that noblesse begin in me/ than it should fail in me/ Another called him tyrant/ he answered if I were one. thou wouldest not say so A knight called on a time scipion of affricque fowl& old knight in arms And that he knew little good And he answered I was born of my mother a little child and feeble and not a man of arms. And yet he was at all times one of the best and most worthy in arms that lived. Another said to vespasian/ And a wolf should sooner change his skin and here/ than thou shouldest change thy life For the longer thou livest the mo●e thou covetest And he answered of these words we ought to laugh. But we ought to amend ourself And punish the trespasses. Seneque rehearseth that the king Antygonus heard certain people speak and say evil of him/ And therwas between 'em no more but a courtyne/ And than he said make an end of your evil language lest the king here you/ for the courtyne heareth you well I nowhe. Than as touching to the pains that they ought to suffer patiently Valerius rehearseth that a tyrant died do torment Anamaximenes'& threatened him for to cut of his tongue. To whom he said it is not in thy power to do so/ and forthwith he boat of his own tongue/ And showed it with his teeth and casted it in the visage of the Tyrant Hit is a great virtue in a man that he forget not to be patient in corrections of wrongs/ Hit is better to leave a guilty man unpunished/ than to punish him in a wrath or ire Valerius rehearseth that archita of tarente that was master to plato saw that his fields& land was destroyed and lost by the negligence of his servant To whom he said if I were not angry with the I would take vengeance and torment the/ Lo there ye may see that he had liefer to leave to punish/ than to punish more by ire& wrath than by right And therefore saith seneque/ do no thing that thou oughtest to do when thou art angry/ For when thou art angry thou wouldest do all things after thy pleasure/ And if thou canst not va●nquysshe thine ire/ than must thine ire overcome the/ After this aught they to have wilful poverty/ like as it was in the ancient princes/ For they coveted more to be rich in wit and good manners than in money/ And that rehearseth Valerius in his viii book that scipion of Affryque was accused unto the Senate that he should have great treasure/ And he answered certes when I submised affryque in to your poeste/ I held no thing to myself that I might say this is mine save only the surname of affryque/ Ne'er the affryquans have not founden in me ner in my brother any avarice/ ner that we were so covetous that we had ne had greater envy to be rich of name than of richesses/ And therefore saith seneque that the king Altagone used gladly in his house vessels of earth/ And some said he died it for covetise/ But he said that it was better and more noble thing to shine in good manners than in vayssell And when some men demanded him why and for what cause he died so/ he answered I am now king of secylle/ and was son of a potter/ and for as much as I doubt fortune. For when I issued out of the house of my father and mother/ I was suddenly made rich/ wherefore I behold the nativity of me and of my lineage/ which is humble& meek/ And all these things cometh of wilful poverty/ for he intended more to the common profit than to his owen/ And of this poverty speaketh saint Augustyn in the book of the city of god That they that intend to the common profit. sorrow more that wilful poverty is lost in rome/ than the richesses of rome/ For by the wilful poverty was the renomce of good manners kept entirely/ thus by this richesses poverty is not only corrupt in these days ner the city ner the manners/ but also the thoughts of the men been corrupt by this covetise and by felony that is worse than any other enemy And of the cruelty of the people of rome speaketh the good man of noble memory john the monk late cardinal of rome in the decretal the sixth in the chapitre gens sancta where he saith/ that they been felouns against god. contrary to holy things. traytres one to that other. envious to her neighbours. proud unto strangers. rebel and untrue unto their sovereigns Not suffering to them that been of lower degree than they and nothing shamefast to demand things discovenable and not to leave till they have that they demand/ and not pleased but disagreeable when they have received the gift They have their tongues ready for to make great boast/ and do little/ They been large in promisings/ And small givers/ they been right false deceivers/ And right inordent and biting detractors/ For which thing it is a great sorrow to see the humility the patience/ And the good wisdom that was wont to be in this city of rome which is chief of all the world is perverted& turned in to maleheurte and these evils/ And me thinketh that in other parties of crestiante they have taken ensample of them to do evil/ They may say that this is after the decretal of signory and disobeisance/ that saith That such things that the sovereigns do/ Is lightly and soon taken in ensample of their subgets/ Also these vicayres should be large and liberal/ In so much that such people as serve them been duly paid and guerdoned of her labour/ For every man doth his labour the better and lightlier when he seeth that he shall be well paid and rewarded/ And we read that Titus the son of vespasian was so large and so liberal/ That he gave and promised somewhat to every man/ And when his most privy friends demanded of him why he promised more that he might give/ he answered for as much as it appertaineth not to a prince that any man should depart sorrowful or trist fro him/ Than it happened on a day that he gave ner promised no thing to any man And when it was even and advised himself/ he said to his friends/ O ye my friends this day have I lost for this day have I done no good/ And also we read of julius Cesar that he never said in all his live to his knights go one but alway he said come come/ For I love alway to be in your company/ And he knew well that it was lass pain& travail to the knights when the prince is in her company that loveth hem& comforted 'em And also we read of the same julius cesar in the book of truphes of philosophers/ that there was an Ancient knight of his that was in peril of a case hanging to fore the judges of rome so he called cesar on a time and said to him to fore all men that he should be his advocate And cesar delivered and assigned to him a right good advocate And the knight said to him O cesar I put no vicar in my place when thou were in peril in the battle of assize/ But I fought for the. And than he showed to him the places of his wounds that he had received in the battle And than came cesar in his proper person for to be his advocate& to plead his cause for him/ he would not have the name of unkindness/ but doubted that men should say that he were proud And that he would not do for them that had served him They that can not do so much/ as for to be beloved of her knights/ can not love the knights And this sufficeth of the rooks.    


¶ The third tractate of the offices of the common people. The first chapitre is of the office of the labourers and workmen.  
FOr as much as the Noble person can not rule ne govern with out the service and work of the people/ than it behoveth to devise the o●uurages and the offices of the workmen Than I shall begin first at the first pawn/ that is in the play of the chess/ And signefieth a man of the common people on foot For they be all named piteous that is as much to say as footmen And than we will begin at the pawn which standeth to fore the rook on the right side of the king for as much as this pawn appertaineth to serve the vicar or lieutenant of the king and other officers under him of necessaries of victual/ And this manner a people is figured and ought be maked in the form& shape of a man holding in his right hand a spade or shovel And a rod in the lift hand/ The spade or shovel is for to delve& labour therewith the earth/ And the rod is for to drive& conduit with all the Bestes unto her pasture also he ought to have on his girdle/ a crooked hatchet for to cut of the supfluytees of the vines& trees/ And we read in the bible that the first labourer that ever was/ was Cayin the first son of Adam that was so evil that he slew his brother Abel/ for as much as the smoke of his tithes went straight unto heaven/ And the smoke& fume● of the tithes of Cayin went downward upon the earth And how well that this cause was true/ yet was there another cause of envy that he had unto his brother/ For when Adam their f●der married them for to multiply the earth of his lignye/ he would not mary ner join to guider the two that were born ancons/ but gave unto cayin her that was born with Abel/ And to Abel her that was born with Cain/ And thus began the nuye that Cain had against abel/ For his wife was fairer than cayins wife And for this cause he slough abel with the chekebone of a beast& at that time was never no manner of iron bloody of man's blood/ And abel was the first martier in th'old testament/ And this cayin died many other evil things which I leave/ for it appertaineth not to my mater/ But it behouet● for necessity that some should labour the earth after the sin of adam/ for to fore oer adam sinned/ the earth brought forth fruit with out labour of hands/ but sin he sinned it must needs be labourid with the hands of men And for as much as the earth is mother of all things And that we were first form and took our beginning of the earth/ the same wise at the last. she shall be the end unto all us and to all things/ And god that formed us of the earth hath ordained that by the labour of men she should give nourishing unto all that liveth/ and first the labourer of the earth ought to know his god that form and made heaven& earth of nought And aught to have loyalty and troth in himself/ and despise death for to intend to his labour And he ought to give thankyngiss to him that made him And of whom he receiveth all his goods temporal/ whereof his life is sustained/ And also he is bounden to pay the dimes and tithes of all his things And not as Cayin died. But as Abel died of the best that he cheese out alway for to give to god& to please him/ For they that grucche and be grieved in that they rendre and give to god the tienthes of her goods/ they aught to be afeard and have dread that they shall fall in necessity And that they might be despoiled or rob by war or by tempest that might fall or happen in the country And it is marvel though it so happen For that man that is disagreeable unto god And weeneth that the multipling of his goods temporal cometh by the virtue of his own council and his wit/ the which is made by the only ordinance of him that made all And by the same ordinance is soon taken away fro him that is disagreeable/ and it is reason that when a man aboundeth by fortune in goods/ And knoweth not god/ by whom it cometh/ that to him come some other fortune by the which he may require grace and pardon And to know his god/ And we read of the king David that was first simple& one of the common people/ that when fortune had enhanced and set him in great astate/ he left and forgot his god/ And fill to adultery and homicide and other sins/ Than anon his own son Absalon assailed& began to persecute him And than when he saw that fortune was contrary to him/ he began to take again his virtuous works and required pardon and so returned to god again. We read also of the children of israel that were nigh enfamined in desert and sore hungry& thrusty that they prayed& required of god for remedy/ Anon he changed his will& scent to hem manna/& flesh etc/ And when they were replenesshid& fat of the flesh of beasts& of the manna/ they made a calf of gold and worshipped it. Which was a great sin& iniquity/ For when they were hungry they knew god/ And when their belies were field& fatted/ they forged idols& were idolaters After this every labourer ought to be faithful& true That when his master delivereth to him his land to be laboured/ that he take no thing to himself but that him ought to have& is his/ but labour truly& take cure and charge in the name of his master/ and do more diligently his masters labours than his owen/ for the life of the most great& noble men next god heath in the hands of the labourers/ and thus all crafts& occupations been ordained not only to suffice to them only/ but to the common/ And so it happeth oft time that the labourer of the earth useth great and boistous meats/ and bringeth to his master more subtle& more deyntous meats/ And valerius rehearseth in his vi book that there was a wise& noble master that was named Anthomus that was accused of a case of adultery/& as the cause hinge to fore the judges/ his accusers or denonciatours brought I labourer that closed his land for so moche as they said when his master went to do the adultery/ this same servant bore the lantern. whereof Anthonyus was sore abashed and doubted that he should depose against him But the labourer that was named papirion said to his master that he should deny his cause hardily unto the judges For for to be tormented/ his cause should never be enpeyrid by him/ ner nothing should issue out of his mouth whereof he should be noyed or grieved And than was the labourer beaten and tormented and brent in many places of his body But he said never thing whereof his master was hurt or noyed/ But the other that accused his master were punished And papiryon was delivered of his pains free and franc/ And also telleth valerius that there was another labourer that was named penapion/ that served a master whose name was Themes which was of marvelous faith to his master For it befell that certain knights came to his masters house for to slay him And anon as papiryon knew it/ he went in to his masters chamber And would not be known For he died on his masters gown and his ring on his finger/ And lay in his bed And thus put himself in peril of death for to respite his masters life/ But we see now a days many fools that deign not to use groos meats of labourers. And flee the course clothing And manners of a servant Every wise man a servant that truly serveth his master is free and not bond/ But a fool that is over proud is bond/ For the debility and feebleness of courage that is broken in conscience by pride Envy. or by covetise is right servitude/ yet they ought not to doubt to labour for fear& dread of death/ no man ought to love to much his life/ For it is a fowl thing for a man to re●me to the death for the enemy of his life/ And a wise man and a strong man ought not to flee for his life/ but to issue For there is no man that liveth/ but he must needs die. And of this speaketh claudyan and saith that all thoo things that the Air goth about and environed. And all thing that the earth laboureth/ Alle things that been contained with in the see all things that the floods bring forth/ Alle things that been nourysshid and all the beasts that been under the heaven shall depart all from the world/ And all shall go at his commandment/ As well Kings Princes and all that the world environed and gooth about/ Alle shall go this way/ Than he ought not to doubt for fere of death. For as well shall die the rich as the pour/ death maketh all thing like and putteth all to an end/ And thereof made a noble versifier two versis which follow Forma. genus. mores. sapiencia. res. et honores/ ●orteruant subita sola manent merita/ Whereof the english is beauty. lineage. manners. wisdom. things& honours/ shall been deffetid by sudden death/ no thing shall abide but the merits/ And hereof find we in Vitas patrum. that there was an earl a rich& noble man that had a son only/ and when this son was of age to have knowlech of the law/ he heard in a sermone that was preached that death spareth none/ ne rich ne pour/ and as well dieth the young as the old/ and that the death ought specially to be doubted for iii causes/ one was/ that noman knoweth when he cometh/ and the second/ ner in what state he taketh a man/ And the third he wot never whither he shall go. Therefore each man should despise and flee the world and live well and hold him toward god And when this young man heard this thing/ he went out of his country and fled unto a wilderness unto an hermitage/ and when his father had lost him he made great sorrow/ and died do inquire& seek him so moche at last he was founden in the herimtage/ and than his father came thither to him and said/ dear son come from thence/ thou shalt be after my death earl and chief of my lineage/ I shall be lost if thou come not out from thence/ And he than that wist none otherwise to eschew the ire of his father bethought him and said/ dear father there is in your country and land a right evil custom if it please you to put that away I shall gladly come out of this place and go with you The father was glad and had great joy And demanded of him what it was And if he would tell him he promised him to take it away and it should be left and set a part. Than he said dear father there dyen as well the young folk in your country as the old/ do that away I pray you/ when his father herd that he said dear son that may not be ner noman may put that away but god only/ Than answered the son to the father/ than will I serve him and dwell here with him that may do that. And so abode the child in the hermitage& lived there in good works After this it appertaineth to a labourer to intend to his labour and flee idleness/ And thou oughtest to know that David praiseth moche in the sawlter the true labourers and saith/ Thou shalt eat the labour of thine hands and thou art blessed/ and he shall do to the good And it behoveth that the labourer intend to his labour on the werkedayes for to recuyell and gather to guider the fruit of his labour/ And also he ought to rest on the holiday/ both he and his beasts. And a good labourer ought to nourish and keep his beasts/ And this is signified by the rod that he hath. Which is for to lead and drive them to the pasture/ The first pastor that ever was/ was Abel which was just and true/ and offered to god the beasts unto his sacrifice/ And him ought he to follow in craft& manners But no man that useth the malice of Cayin may ensue and follow Abel/ And thus it appertaineth to the labourer to set and graff trees and vines/ and also to plant and cut them And so died Noah which was the first that planted the vine after the deluge and flood For as josephus rehearseth in the book of natural things Noah was he that fond first the vine/ And he fond him bitter and wild/ And therefore he took four manners of blood/ that is to wete the blood of a lion. the blood of a lamb. the blood of a swine. and the blood of an ape and medlid them altogether with the earth/ And than he cut the vine/ And put this about the roots thereof. To th'end that the bitterness should be put away/ and that it should be sweet/ And when he had drunken of the fruit of this vine/ it was so good and mighty that he became so drunk/ that he dispoylled him in such wise that his privy members might be seen/ And his youngest son chamm mocked and scorned him And when Noah was awakid& was sober& fasting/ he assembled his sons and showed to them the nature of the vine and of the win/ And told to them the cause why that he had put the blood of the beasts about the root of the vine and that they should know well that otherwhile by the strength of the win men be made as hardy as the lion and irous And otherwhile they be made simple& shamefast as a lamb And lecherous as a swine/ And curious and full of play as an Ape/ For the Ape is of such nature that when he seeth one do a thing he enforceth him to do the same/ and so do many when they been drunk/ they will meddle them with all officers& matters that appertain no thing to them/ And when they been fasting& sober they can scarcely accomplish their own things And therefore valerian rehearseth that of ancient and in old time women drank no win for as much as by drunkenship they might fall in any filth or villainy And as ovid saith/ that the wyns otherwhile apparaylle the courages in such manner that they been covenable to all sins which take away the hearts to do well/ They make the pour rich/ as long as the win is in his heed And shortly drunkship is the beginning of all evils/ And corrumpeth the body/ and destroyed the soul and mynusshith the goods temporels/ And this sufficeth for the labourer.   

¶ The second chapitre of the third tractate treateth of the form and manner of the second pawn and of the manner of a smith.  
THe second pawn that standeth to fore the knight on the right side of the king hath the form and figure of a man as a smith and that is reason For it appertaineth to the knights to have bridellies sadellies spurs and many other things made by the hands of smiths and aught to hold an hamer in his right hand. And in his lift hand a dolabre and he ought to have on his girdle a trowel For by this is signified all manner of workmen/ as goldsmiths. marchallis. smiths of all forges/ forgers& makers of monoye& all manner of smiths been signified by the hamer/ The carpenters been signified by the dolabre or squire/ And by the trowel we understand all masons& keruars of stones/ tilers/ and all them that make houses castles& tours/ And to all these crafty men it appertaineth that they be true. Wise and strong/ and it is need that they have in 'em self faith and loyalty/ For unto the goldsmiths behoveth gold& silver And all other metallies/ yren& steel to other/ And unto the carpenters and masons/ been put to their edifices the bodies and goods of the people/ And also men put in the hands of the mariners body and goods of the people/ And in the guard and sewerte of them men put body& soul in the perils of the see and therefore ought they to be true/ unto whom men commit such great charge and so great things upon her faith and trust. And therefore saith the philosopher/ he that loseth his faith and believe/ may lose no greater ne more thing. And faith is a sovereign good and cometh of the good will of the heart and of his mind And for no necessity will deceive no man/ And is not corrupt for no meed. Valerius rehearseth that Fabius had received of hannibal certain prisoners that he held of the romans for a certain some of money which he promised to pay to the said hannibal/ And when he came unto the senators of rome and desired to have the money lent for 'em They answered that they would not pay ner lean/ And than fabius sent his son to rome& made him to sell his heritage& patrimony/ and sent the money that he received thereof unto hannibal/ And had liefer& loved better to be pour in his country of heritage/ than of believe and faith/ But in these days it were great folly to have such affiance in moche people but if they had been proved afore For oftentimes men trust in them by whom they been deceived at their need/ And it is to weet that these crafty men and workmen been sovereignly profitable unto the world And with out artificers and workmen the world might not be governed/ And know thou verily that all the things that been engendered on the earth and on the see/ been made and form for to do profit unto the lineage of man/ for man was form for to have generation/ that the men might help and profit each other And here in aught we to follow nature/ For she showed to us that we should do common prouffit one to an other/ And the first fundament of justice is that no man should noye ne grieve other But that they ought do the common prouffit/ For men say in reproach That I see of thine/ I hope it shall be mine But who is he in these days that intendeth more to the common profit than to his own/ Certainly none/ But all way a man ought to have dread and fear of his own house/ when he seeth his neighbours house a fire And therefore ought men gladly help the common prouffit/ for men otherwhile set not be a little fire And might quench it in the beginning/ that afterward maketh a great blazing fire. And fortune hath of no thing so great pleasure/ as for to torn& work alway/ And nature is so noble a thing that were as she is she will sustain and keep/ but this rule of nature hath fayllid long time/ how well that the decree saith that all the things that been against the law of nature/ aught to be taken away and put a part And he saith tofore in the viii distinition that the right law of nature differenceth oft times for custom& statutes established/ for by law of nature all thing ought to be common to every man/ and this law was of old time And men ween yet specially that the trojans kept this law And we read that the multitude of the Troyans' was one heart and one soul/ And verily we find that in time passed the philosophers died the same/ And also it is to be supposed that such as have their goods commune& not proper is most acceptable to god/ For else would not these religious men as monks freris canons obseruantes& all other avow 'em& keep the wilful poverty that they been professid too/ For in troth I have myself been conversant in a religious house of white friars at gaunt Which have all thing in common among them/ and not one richer than an other/ in so much that if a man gave to a frere iii d or four d. to pray for him in his mass/ as soon as the mass is done he delivereth it to his overest or procurator in which house been many virtuous and devout friars And if that life were not the best and the most holiest/ holy church would never suffer it in religion And according thereto we read in plato which saith that the city is well and justly governed and ordained in the which no man may say by right. by custom. ne by ordinance/ this is mine/ but I say to the certainly that sin this custom came forth to say this is mine/ And this is thine/ no man thought to prefer the common prouffit so moche as his owen/ And all workmen ought to be wise& well advised so that they have none envy ne none evil suspicion one to an other/ for god will that our human nature be covetous of two things/ that is of Religion. And of wisdom/ but in this case been some often times deceived For they take oft times religion and leave wisdom And they take wisdom and refuse religion And none may be vraye and true with out other For it appertaineth not to a wise man to do any thing that he may repent him of it/ And he ought to do no thing against his will/ but to do all thing nobly. meurely. firmly. and honestly And if he have envy upon any. it is folly For he on whom he hath envy is more honest and of more hauoir than he which is so envious/ For a man may have none envy on an other/ but be cause he is more fortunate and hath more grace than himself/ For envy is a sorrow of courage that cometh of dysordynance of the profit of another man And know thou verily that he that is full of bounty shall never have envy of an other/ But th'envious man seeth and thinketh alway that every man is more noble/ And more fortunate that himself And saith alway to himself/ that man winneth more than I/ and mine neyghebours have more plenty of beasts/ and her things multiply more than mine/ and therefore thou oughtest know that envy is the most greatest deadly sin that is/ for she tormenteth him that hath her within him/ with out tormenting or doing any harm to him/ on whom he hath envy. And an envious man hath no virtue in himself/ for he corrumpeth himself for as moche as he hateth alway the wealth and virtues of other/ and thus ought they to keep them that they take none evil suspicion For a man naturally when his affection hath suspicion in any man that he weeneth that he doth/ it seemeth to him verily that it is done. And it is an evil thing for a man to have suspicion on himself/ For we read that dionyse of zecyll a tyrant Was so suspecionous that he had so great fere and dread For as much as he was hated of all men/ that he put his friends out of their offices that they had/ And put other strangers in their places for to keep his body/ and these such as were right Cruel and felons/ And for fere and doubt of the barbers/ he made his daughters to learn shave and comb/ And when they were great. He would not they should use any iron to be occupied by them/ but to burn and singe his hairs/ and menaced them and durst not trust in them/ And in like wise they had none affiance in him And also he died do environ the place where he lay with great ditches and broad like a castle/ And he entered by a drawbrygge which closed after him/ And his knights lay with out with his guards which wacchid and kept straightly this fortress/ And when plato saw this Dionyse king of cezille thus environed and set about with guards& wacchemen for the cause of his suspicion said to him openly to fore all men king why hast thou done so much evil& harm/ that the behoneth to be kept with so moche people/ And therefore I say that it appertaineth not to any man that will truly behave himself in his works to be suspicious/ And also they ought to be strong and seure in their works/ And specially they that been masters and mariners on the see/ for if they be tumerous and ●erdfull they should make a feared them that been in their shippis/ that know not the perils/ And so it might happen that by that dread and fere all men should leave their labour/ And so they might be perished and despeyred in their courages/ For a ship is soon perished and lost by a little tempest/ when the governor faileth to govern his ship for dread/ And can give no council to other than it is no marvel/ though they be afeard that been in his governance/ And therefore ought be in them strength force and courage/ and aught to considere the perils that might fall/ And the governor specially ought not to doubt/ And if it happen that any peril fall/ he aught to promise to the other good hoop/ And it appertaineth well/ that a man of good and hardy courage be set in that office/ In such wise that he have ferme and seure mind against the perils that oftentimes happen in the see/ and with this aught the mariners have good and farm creance and believe in god/ and to be of good reconforte& of fair language unto them that he governeth in such paryls/ And this sufficeth to you as touching the labourers.   

¶ The third chapitre of the third book treateth of the office of notaries advocates skryveners and drapers or clothmakers.  
THe third pawn which is set to fore the Alphyn on the right side ought to be figured as a clerk And it is reason that he should so be/ For as much as among the common people of whom we speak in this book they plead the differencis contentions and causes otherwhile the which behoveth the Alphins to give sentence and judge as judges And it is reason that the Alphin or judge have his notary/ by whom the process may be written/ And this pawn ought to be made and figured in this mamere/ he must be made like a man that holdeth in his right hand a pair of shears or forcetis/ and in the lift hand a great knife and on his girdle a penuer and an yukhorn/ and on his ●ere a pen to write with And that been the Instrumentis& the offices that been made and put in writing autentyque/ and aught to have passed to fore the judges as libels writs condempnations and sentences/ And that is signified by the scriptoire and the pen and on that other part it appertaineth to them to cut cloth. shear. dight. and die/ and that is signified by the forcettis or shears/ and the other aught to shave beards and comb the hairs/ And the other been coopers. coryers. t●wiers. skinners. butchers and cordwanners/ and these been signified by the knife that he holdeth in his hand and some of these foresaid crafty men been named drapers or clothmakers for so moche as they work with wool. and the Notayres. skinners. coryours. and cardewaners work by skins and hides As parchment velume. peltrye and cordewan/ And the tailors. cutters of cloth. ●euars. fullars. dyers/ And many other crafts occupy and use wool/ And all these crafty men& many other that I have not named/ aught to do their craft and mestyer/ where as they been duly ordained curiously and truly/ Also there ought to be among these crafty men amiable company and true/ honest countenance/ And truth in their words/ And it is to weet that the notaries been right profitable and aught to be good& true for the common And they ought to keep them fro appropriing to themself that thing that appertaineth to the common And if they be good to themself/ they been good to other. And if they be evil for themself/ they been evil for other And the processes that been made to fore the judges ought to been written& passed by them/ and it is to weet that by their writing in the processis may come moche prouffit And also if they write otherwise than they ought to do/ may ensue moche harm and damage to the common Therefore ought they to take good heed that they change not ne corrumpe in no wise the content of the sentence. For than been they first forsworn And been bounden to make amends to them that by their tricherye they have endamaged/ And also ought they to read visit and to know the statutes. ordinances and the laws of the cities of the country/ where they dwell and inhabit/ And they ought to considere if there be any thing therein contained against right and reason/ and if they find any thing contrair/ they aught to admonest and warn them that govern/ that such things may be changed into better estate/ For custom established against good manners and against the faith/ aught not to be holden by right. For as it is said in the decree in the chapitre to fore/ all ordinance made against right aught to be holden for nought Alas who is now that advocate or notaire that hath charge to write and keep sentence that putteth his intent to keep more the common prouffit or as much as his owen/ But all dread of god is put a back/ and they deceive the simple men And drawn them to the courts disordinately and constrained them to swear and make oaths not covenable/ And in assembling the people thus to guider they make more traysons in the cities than they make good alliances And otherwhile they deceive their sovereigns/ when they may do it covertly For there is no thing at this day that so moche grieveth rome and italy as doth the college of notaries and advocates publicque/ For they been not of one a cord/ Alas and in Eugeland what hurt done the advocates. men of law. And attorneys of court to the common people of the royame as well in the spiritual law as in the temporal/ how torn they the law and statutes at their pleasure/ how eat they the people/ how enpovere they the commonty/ I suppose that in all Cristendom are not so many pletars attorneys and men of the law as been in england only/ for if they were nombrid all that lange to the courts of the channcery kings bench. common place. chequer. ressayt and hell And the bag berars of the same/ it should amount to a great multitude And how all these live& of whom. if it should be uttrid& told/ it should not be believed. For they intend to their singular weal and profit and not to the common/ how well they ought to be of good will to guider/ and admonest and warn the cities each in his right in such wise that they might have peace and love one with an other And tullius saith that friendship and good will that one ought to have against an other for the weal of him that he loveth/ with the semblable will of him/ aught to be put forth to fore all other things/ And there is no thing so resembling and like to the bees that maken honey ne so covenable in prosperity and in adversity as is love/ For by love gladly the bees holden them to guider/ And if any trespass to that other anon they run upon the malefactor for to punish him/ And very true love faileth never for weal ne for evil/ and the most sweet and the most comforting thing is for to have a friend to whom a man may say his secret/ as well as to himself/ But verily amity and friendship is sometime founded upon some thing delectable And this amity cometh of youth/ in the which dwelleth a disordinate heat.  
And otherwhile amity is founded upon honest/ And this amity is virtuous/ Of the which tullius saith that there is an amity virtuous by the which a man ought to do to his friend all that he requireth by reason For for to do to him a thing dishonneste it is against the nature of very friendship& amity/ And thus for friendship ne for favour a man ought not to do any thing unreasonable against the common profit ner against his faith ne against his oath/ for if all the things that the friends desire and require were accomplished& done/ it should seem that they should be dishonest conjurations/ And they might otherwhile more grieve& hurt than profit and aid/ And hereof saith seneque that amity is of such will as the friend will/ And to refuse that aught to be reffusid by reason/ And yet he saith more. that a man ought to allow and praise his friend to fore the people/ and to correct and to chastise him privily. For the law of amity is such. For a man ought not to demand ner do to be done to his friend no villains thing that ought to be kept secret And valerian saith that it is a fowl thing and an evil excusation/ if a man conffesse that he hath done any evil for his friend against right and reason/ And saith that there was a good man named Tassile which heard one his friend repuyre of him a thing dishonneste which he denied and would not do And than his friend saith to him in great despite/ what need have I of thy friendship& amity when thou wilt not do that thing that I require of the And Tassile answered to him/ what need have I of the friendship and of the amity of the/ if I should do for the thing dishonest And thus love is founded otherwhile upon 〈◊〉 profitable/ and this love endureth as long as he seeth his profit And hereof men say a common proverb in england/ that love lasteth as long as the money endureth/ and when the money faileth than there is no love/ and varro rehearseth in his sums/ that the rich men been all loved by this love/ for their friends been like as the husk which is about the grain/ and no man may prove his friend so well as in adversity/ or when he is pour/ for the very true friend faileth at no need/ And seneque saith that some follow the emperor for riches/ and so done the f●●es the honey for the sweetness/ and the wolf the karayn And these company follow the prey/ and not the man And tullius saith that Tarquyn the proud had a nephew of his sister which was named brutus and this nephew had banysshid tarquyn out of rome and had sent him in exile/ And than said he first that he perceived& knew his friends which were true& untrue/ and that he never perceived a fore time when he was puissant for to do their will/ and said well that the love that they had to him/ endured not but as long as it was to them profitable/ and therefore ought all the rich men of the world take heed/ be they Kings Princes or du●s to what people they do profit& how they may and ought be loved of their people/ For cathon saith in his book/ see to whom thougyvyst/ and this love which is founded upon their prouffit/ which faileth and endureth not/ may better be called and said merchandise than love/ For if we repute this love to our profit only/ and nothing to the profit of him that we love/ It is more merchandise than love/ For he buyeth our love for the profit that he doth to us/ and therefore saith the versifier these two versis Tempore felici multi murmerantur amici Cum〈…〉 ina perit nullus amicus erit/ which is to say in English that as long as a man is ewrous and fortunate he hath many friends but when fortune turneth and perisheth. there abideth not to him one friend/ And of this love been loved the meadows. fields. Trees and the beasts for the profit that men take of them/ But the love of the men ought to be charity. veray gracious and pure by good faith/ And the very true friends been known in pure adversity/ and pers alphons saith in his book of morality that there was a philosopher in araby that had an only son/ of whom he demanded what friends he had gotten him in his life And he answered that he had many And his father said to him/ I am an old man/ And yet could I never find but one friend in all my life/ And I trow verily that it is no little thing for to have a friend/ and it is well greater and more a man to have many/ And it appertaineth and behoveth a man to assay and prove his friend ere he have need And than commanded the philosopher his son/ that he should go and slay a swine/ and put it in a sack/ and feign that it were a man deed that he had slain and bear it to his friends for to bury it secretly/ And when the son had done as his father commanded to him and had required his friends one after an other as afore is said/ They devyed him/ And answered to him that he was a villain to require& desire of them thing that was so perilous And than he came again to his father and said to him how he had required all his friends/ And that he had not founden one that would help him in his need And than his father said to him that he should go and require his friend which had but one/ and require him that he should help him in his need And when he had required him/ Anon he put out all his main out of his house/ And when they were out of the way or a sleep he died do make secretly a pit in the ground/ And when it was ready and would have buried the body/ he fond it an hog or a swine and not a man/ And thus this son proved this man to be a very true friend of his father/ And proved that his friends were false friends of fortune/ And yet rehearseth the said piers Alphons/ That there were two merchants one of Bandach and that other of Egipte which were so joined to guider by so great friendship that he of Bandach came on a time for to see his friend in Egipte/ of whom he was received right honourably And thy● merchant of Egipte had in his house a fair young maiden whom he should have had in marriage to himself/ Of the which maid this merchant of Bandach was esprised with her love so ardantly that he was right seek/ And that men supposed him to die. And than the other died do come the physicians which said that in him was none other sickness save passion of love/ Than he asked of the seek man if there were any woman in his house that he loved and made all the women of his house to come to fore him/ And than he cheese her that should have been that others wife and said that he was seek for the love of her/ Than his friend said to him Friend comfort yourself/ For truly I give her to you to wife with all the dowayre that is given to me with her/ And had liefer to suffer to be with out wife than to lose the body of his friend. And than he of Bandach wedded the maid. And went with his wife and with his richesses again in to his country And after this anon after it happened that the merchant of Egipte be came so pour by evil fortune/ that he was constrained to seche and beg his breed by the country in so much that he came to bandach. And when he entered in to the town it was dark night that he could not find the house of his friend/ but went and lay this night in an old temple/ And on the morn when he should issue out of the temple/ the officers of the town arestid him and said that he was an homicide and had slain a man which lay there deed And anon he confessed it with a good will/ And had liefer to been hanged/ than to die in that miserable and pour life that he suffered And thus when he was brought to judgement And sentence should have been given against him as an homicide/ his friend of bandach came and saw him and anon knew that this was his good friend of Egipte And forthwith stepped in and said that he himself was culpable of the death of this man/ and not that other/ and enforced him in all manners for to deliver and excuse that other/ And than when that he that had done the feet and had slain the man saw this thing/ he considered in himself that these two men were Innocent. of this feet/ And doubting the divine judgement he came to fore the judge and confessed all the feet by order/ And when the judge saw and herd all this matter/ and also the causes he considered the farm and true love that was between the two friends And understood the cause why that one would save that other/ and the troth of the feat of the homicide And than he pardoned all the feet holy and entirely/ and after the merchant of bandach brought him of egypt with him in to his house/ and gave to him his sister in marriage/ and departed to him half his goods/ And so both of 'em were rich/ And thus were they both very faithful and true friends/ Furthermore Notaires. men of law and crafty men should and ought to love each other And also aught to be continent chaste& honest/ For by their crafts they ought so to be by necessity/ For they converse& accompany them oft time with women And therefore it appertaineth to them to be chaste and honest And that they move not the women ner entice them to law he/ and jape by any disordinate ensignees or tokens/ Titus livy's rehearseth that the philosopher democreon died do put out his eyen for as much as he might not behold the women with out fleshly desire/ And how well it is said before that he died it for other certain cause yet was this one of the principal causes/ And Valerian telleth that there was a young man of rome of right excellent beauty/ And how well that he was right chaste/ For as much as his beauty moved many women to desire him/ in so much that he understood that the parents and friends of them had suspicion in him/ he died his visage to be cut with a knife and lancettis endlong and overthwart for to deform his visage/ And had liefer have a fowl visage and disformed/ than the beauty of his visage should move other to sin/ And also we read that there was a Nun a virgin died do put out both her eyen For as much as the beauty of her eyen moved a king to love her/ which eyen she sent to the king in a present/ And also we read that plato the right rich and wise philosopher left his own land and Country. And cheese his mansion and dwelling in academu a town/ which was not only destroyed but also was full of pestilence/ so that by the cure and charge and customance of sorrow that he there suffered/ might eschew the heetes and occasions of lechery/ And many of his disciples died in like wise/ Helemand rehearseth that demostenes the philosopher lay ones by a right noble woman for his disport/ and playing with her he demanded of her what he should give to have to do with her/ And she answered to him/ a thousand pens/ and he said again to her I should repent me to buy it so dear/ And when he advised him that he was so sore chauffid to speak to her for taccomplssh his fleshly desire/ he dispoylled him all naked and went and put him in the mids of the snow And Ovid rehearseth that this thing is the lest that may help and most grieve the lovers And therefore saint Augustyn rehearseth in his book de Ciuita●d●i that there was a right noble roman named mercurian that wan and took the noble city of siracuse And tofore ere he died do assail it or befyghte it/ and ere he had do be shed any blood/ he wept and shed many treris tofore the city And that was for the cause that he doubted that his people should defoil and corrumpe to moche dishonestly the chastity of the town And ordained upon pain of death that no man should be so hardy to take and defoylle any woman by force what that ever she were/ After this the craftymen ought to understand for to be true/ and to have truth in her mouths And that their deeds follow their words For he that saith one thing and doth another/ he condemneth himself by his word Also they ought to see well to that they be of one accord in good. by intent. by word. and by deed/ so that they been not discordant in no case/ But every man have pure verity and troth in himself/ For god himself is pure verity/ And men say commonly that truth seeketh none hernes ne corners/ And truth is a virtue by the which all dread and fraud is put away/ Men say truly when they say that they know/ And they that know not truth/ aught to know it/ And alway use truth/ For Saint Austyn saith that they that ween to know truth/ And liveth evil& viciously It is folly if he knoweth it not/ And also he saith in an other place that is better to suffer pain for truth. Than for to have a benefete by falseness or by flattery. And man ●hat is called a beast reasonable and doth not his works after reason and truth/ Is more bestial than any best brute/ And know ye that for to come to the truth/ Hit cometh of a reasonable foresight in his mind/ And dying cometh of an outrageous and ●●ntrarye thought in his mind/ For he that lieth wetyngly/ Knoweth well that it is against the truth that he thinketh/ And hereof speaketh Saint Bernard and saith/ That the mouth that lieth destroyeth the soul/ And yet saith Saint Austyn in an other place For to say any thing/ And to do the contrary. maketh doctrine suspicious/ And know ye verily that for to lie is a right perilous thing to body and soul For the lie that the ancient enemy made Eve& adam to believe him/ made hem for to be dampened with all their lineage to the death perdurable And made 'em to be cast out of Paradyse terrestre/ For he made them to believe that god had not foreboden them the fruit. But only be cause they should not know that her master knew But how well that the devil said these words yet had she double intent to hem both For they knew anon as they had tasted of the fruit that they were dampened to the death perdurable/ And god knew it well tofore But they supposed well to have known many other things And to be like unto his knowledge and science And therefore saith saint paul in a pistyll/ it ne appertaineth to saure or know more than behoveth to saure or know/ but to savour or know by measure or soberness/ And valerian rehearseth that there was a good woman of siracusane that would not lie unto the king of secylle which was named dyonyse And this king was so full of tyranny& so cruel that all the world desired his death and cursed him/ save this woman only which was so old that she had seen three or four kings reigning in the country/ And every morning as soon as she was risen she prayed to god that he would give unto the tyrant good life and long And that she might never see his death/ And when the king dyonise knew this he sent for her And marveled moche hereof For he knew well that he was sore behated/ And demanded her/ what cause moved her to pray for him. And she answered and said to him Sire when I was a maid we had a right evil tyrant to our king of whom we coveted sore the death And when he was dead there came after him a worse/ of whom we coveted also the death/ And when we were delivered of him/ thou camest to be our lord which art worst of all other. And now I doubt if we have one after the he shall be worse than thou art/ And therefore I shall pray for the And when dionyse understood that she was so hardy in saying the truth/ he durst not do torment her for shame be cause she was so old.   

¶ The fourth chapitre of the third book treateth of the manner of the fourth pawn and of the merchants or changers.  
THe fourth pawn is set to for the king And is form in the form of a man holding in his right hand a balance/ And the weight in the lift hand/ And to fore him a table And at his girdle a purse full of monoye ready for to give to them that require it And by this people been signefied the merchants of cloth linen and woollen& of all other merchandises And by the table that is to for him is signified the changeurs/ And they that leave money/ And they that buy& sell by the weight been signified by the balances and weight And the customers/ ●ollers/ and resseyvours of rents& of money been signified by the purse And know ye that all they that been signified by this people ought to ●lee avarice and covetise/ And eschew breaking of the days of payment/ And aught to hold and keep their promyssis/ And aught also to render& restore that/ that is given to them to keep/ And therefore it is reason that this people be set to for the king for as much as they signify the resscyvours of the treasures royal that ought alway to be ready tofore the king and to answer for him to the knights and other persons for their wages& souldyes And therefore have I said that they ought to flee avarice. For avarice is as much to say as an adourer or as worshipar of false images/& hereof saith Tullius that avarice is a covetise to get that thing that is above necessity/& it is a love disordinate to have any thing And it is one of the wert things that is And specially to princes and to them that govern the things of the comunete And this vice causeth a man to do evil/ And this doing evil is when it reigneth in old men And hereof saith Seneque That all worldly things been mortified and appetissid in old men reserved avarice only/ which alway abideth with him and dieth with him But I understand not well the cause whereof this cometh ne wherefore it may be And it is a fowl thing and contrary to reason That when a man is at end of his journey for to length his voyage and to ordain more victual than him behoveth And this may well be likened to the avaricious wolf For the wolf doth never good till he be deed And thus it is said in the proverbis of the wisemen/ that thavaricious man doth no good till that he be ded/ And he desireth no thing but to live long in this sin For the covetous man certainly is not good for any thing For he is evil to himself and to the rich and to the power. And find cause to gain say their desire/ and hereof rehearseth seneque and saith that Antigonus was a covetous prince/& when Tinque which was his friend required of him a besaunt/ he answered to him that he demanded more than it appertained to him And than tinque constrained by great necessity axid and required of him a penny/ And he answered to him that it was no gift covenable for a king and so he was alway ready to find a cause nought to give For he might have given to him a besaunt as a king to his friend/ And the penny as to a pour man And there is no thing so little/ but that the humanity of a king may give it Avarice full of covetise is a manner of all vices of luxury And josephus rehearseth in the book of ancient histories/ that there was in rome ● right noble lady named pauline/ And was of the most noble of rome/ right honest for the noblesse of chastete/ which was married in the time that the women glorified them in their chastetes unto a young man fair. noble. and rich above all other/ and was like and semblable to his wife in all caasis/ And this pauline was beloved of a knight named emmerancian And was so ardautly esprised in her love that he sent to her many right rich yefts/ And made to her many great promissis/ but he might never t●●ne the heart of her which was on her side also cold and hard as marbill But had liefer to refuse his yefts and his promises. Than to intend to covetise& to lose her chastete/ and we ●ede also in the histories of rome that there was a noble lady of rome/ which lived a solitary life and was chaste& honest/ And had gadrid to guider a great some of gold/ And had hid it in the earth in a pit with in her house/ And when she was ded/ the bishop died do bury her in the church well and honestly/ And anon after this gold was founden& born to the bishop/ And the bishop bad to cast it in to the pit where she was buried/ And iii days men herd her cry& make great noise/ and say that she burned in great pain/ and they herd her oft times thus tormented in the church/ the neighbours went to the bishop& told him thereof/ and the bishop gave hem leave to open the sepulchre/ and when they had opened it/ they fond all the gold melted with fire full of sulphur/ And was poured and put in her mouth/ and they herd one say/ thou desiredest this gold by covetise take it and drink it/ And than they took the body out of the tomb And it was cast out in a privy place Seneque rehearseth in the book of the cries of women that avarice is fundament of all vices/ And valerian rehearseth that avarice is a fearful guard or keeper of rychessis for he that hath on him or in his keeping moche money or other rychessis/ is alway afeard to lose it or to be robbed or to be slain therefore/ And he is not ewrous ner happy that by covetise getteth it/ And all the evils of this vice of avarice had a man of rome named septemulle For he was a friend of one named tarchus And this septemulle brent so sore and so cruelly in this sin of covetise/ that he had no shame to smite of the heed of his friend by treason/ For as much as one framosian had promised to him as much weight of pure gold as the heed weighed And he bore the said heed upon a staff through the city of rome/ and he wyded the brain out thereof and filled it full of lead for to weigh the heavier This was a right horrible and cruel avarice Ptolemy king of the Egipciens poursewed avarice in an other manner For when anthome emperor of rome saw that he was right rich of gold and silver/ he had him in great hate and tormented him right cruelly And when he should perish be cause of his richessis/ he took all his havoyr and put it in a ship And went with all in to the high see to th'end for to drown and perish there the ship and his richesses be cause Anthony his enemy should not have it/ And when he was there he durst not perish it ner might not find in his heart to depart from it/ but cam and brought it again in to his house where he received the reward of death therefore. And with out doubt he was not lord of the richesses but the richesse was lady over him/ And therefore it is said in proverb that a man ought to s●ignorye over the riches/ and not for to serve it/ and if thou canst duly use thy richesse than she is thy chamberer/ And if thou can not depart from it and use it honestly at thy pleasure/ know verily that she is thy lady For the richesse never satisfieth the covetous/ but the more he hath/ the more he desireth/ And saluste saith that avarice distourblith faith post honest and all these other good virtues/ And taketh for these virtues pride. cruelty. And to forget god/ And saith that all things be vendable And after this they ought to be ware that they lean not to much/ ner make so great creances by which they may f●lle in poverty/ For saint Ambrose saith upon to buy. poverty hath no law for to owe it is a shame/& to owe and not pay is a more shame/ if thou be pour beware how thou berowest/ and think how thou mayst pay& render again if thou be rich thou hast none need to borrow& ask/& it is said in the proverbs that it is fraud to take/ that thou wilt not ner mayst render& pay again/ and also it is said in reproach/ when I leave I am thy friend/& when I ask I am thy enemy/ as woe saith/ god at the levynge/& the devil at rendering/ And seneque saith in his authorities/ that they that gladly borrow/ aught gladly to pay/ and aught to surmonte in courage to love 'em the better be cause they▪ lean hem& aid 'em in her need For for benefits& good turns done to a man ought to give him thankinges therefore/ And moche more aught a man to repay that Is lente him in his need/ But now in these days many men by leaning of their money have made of their friends enemies/ And hereof speaketh Domas the philosopher and saith that my friend borrowed money of me/ And I have lost my friend and my money atones/ There was a merchant of Gene& also a chaungeour/ whose name was Albert gavor/ And this albert was a man of great troth and loyalty/ for on a time there was a man cam to him and said& affirmed that he had delivered in to his bank .v. hundred florins of gold to keep which was not troth for he lied/ which five hundred florins the said Albert knew not of/ ner could find in all his books any such money to him due And this liar could not bring no wytnessis/ but began to bray. cry and defame the said albert And than this Albert called to him this merchant and said/ dear friend take here v▪ hundred florms which thou affermest and sayest that thou hast delivered to me And forthwith told hem and took 'em to him And lo this good man had liefer to lose his good than his good name and renome And this other merchant took these florins that he had wrongfully received/ and employed them in diverce merchandise in so much that he gate and encresid and won with them xu thousand florins And when he saw that he approchid toward his death/ and that he had no children He established albert his heir in all thingis And said that with the .v. hundred florms that he had received of albert falsely/ he had gotten all that he had in the world And thus by divine purveyance he that had be a thief fraudelent/ was made afterward a true procurer and attorney of the said albert/ But now in this days there been marchauns that do merchandise with other men's money which is taken to 'em to keep/ And when they been required to repay it they have no shame to deny it apertly/ whereof it happened that there was a merchant which had a good& a great name and renome of keeping well such things as was delivered to him to keep/ But when he saw place and time/ he retained it like a thief/ So it befell that a merchant of with out forth herd the good report& fame of this man/ cam to him and delivered him great treasure to keep/ And this treasure abode three year in his keeping. And after this three year this merchant came& required to have his good delivered to him agaym/ And this man knew well that he had no record ne witness to prove on him this duty/ Nor he had no obligation ne writing of him thereof/ In such wise that he denied all entirely/ And said plainly he knew him not. And when this good man herd and understood this. he went sorrowfully and weeping from him so far and long that an old woman met with him/ And demanded of him the cause of his weeping/ And he said to her/ woman it appertaineth no thing to the Go thy way/ And she prayed him that he would tell her the cause of his sorrow/ For peraventure she might give him council good and profitable. And than this man told to her by order the ●aas of his fortune/ And the old woman that was wise& subtle demanded of him if he had in that city any friend which would be faithful and true to him And he said ye that he had divorce friends/ Than said she go thou to them and say to them that they do ordain and buy divorce cofres& chestie/ And that they do fill them with some old things of no value/ and that they feign And say that they be full of gold. silver& other jewels and of moche great treasure/ And than that they bring them to this said merchant And to say to him that he would keep them/ For as much as they had great trust and affiance in him And also that they have herd of his great truth and good renome/ And also they would go in to a fer country And should be long ere they returned again And whilis they speak to him of this matter/ thou shalt come upon them and require him that he do deliver to thee/ that thou tookest to him/ And I trow be cause of though good men that than shall proffer to him the said treasure/ And for the covetise to have it/ he shall deliver to the thy good again/ But beware let him not know in no wise that they been thy friends ner of thy knowledge This was a great and good council of a woman And verily it cometh of nature oftentimes to women to give council shortly and unadvisedly to things that been in doubt or perilous and needeth hasty remedy/ And as ye have herd/ this good man died And died after her council And came upon them when they spoke of the matter to the merchant for to deliver to him the said cofres to keep which his friends had feigned and required of him that he had taken to him to keep/ and than anon the said merchant said to him I know the now well. For I have advised me that thou art such a man/ And camest to me such a time/ And deliverest to me such a thing which I have well kept/ And than called his clerk/ and bad him go fecche such a thing in such a place/ and deliver it to that good man For he delivered it to me/ And than the good man received his good. And went his way right joyously and glad/ And this merchant trycheur and deceiver was defrauded from his evil malice/ And he ne had neither that one ne that other any thing that was of value/ And therefore it Is said in proverb to defraud the beguylar is no fraud/ And he that doth well followeth our lord And seneke saith that charity ensigneth and teacheth that men should pay well For good payment is sometime good confession/ And this merchant trycheour& deceiver resembleth& Is like to an hound that beareth a cheese in his mouth when he swimmeth over a water For when he is on the water He seeth the shadow of the cheese in the water/ And than he weeneth it be an other cheese/ And for covetise to have that/ he openth his mouth to cacche that/ And than the cheese that he bore falleth down in to the water/ And thus he loseth both two/ And in the same wise was served this merchant deceynour/ For for to have the coffres/ which he had not seen/ He delivered again that he would have holden wrongfully& thus by his covetise and proper malice he was deceived/ And therefore it appertaineth to every good& wise man to know& considere in himself how much he had received of other men/ And upon what condition it was delivered to him And it is to wete that this thing appertaineth to resseyvours& to chaungeours And to all true merchants and other what some ever they be/ and aught to keep their books of resaytes& of payements of whom& to whom and what time& day. and if ye demand what thing maketh them to forget such things as been taken to them to keep I answer& say that it Is great covetise for to have though things to themself and never to depart from them/ And it is all her thought and desire to assemble all the good that they may get For they believe on none other god/ but on her richessis their hearts been so obstinate/ and this sufficeth of the merchants.   

¶ This fifth chapitre of the third book treateth of phisiciens spicers and Apotyquaryes.  
THe pawonn that is set to fore the queen signifieth the phisicyen/ spicer and Apotyquaire/ and is form in the figure of a man/ And he is set in a chair as a master and holdeth in his right hand a book/ And an ample or a box with ointments in his life hand/ And at his girdle his Instrumentis of iron and of silver for to make Incysions and to search wounds and hurts/ and to cut apostumes/ And by these things been known the cyrurgyens/ By the book been understanden the phisicyens/ and all gramaryens. logicyens/ masters of law. of geometry. Arismetryque. music and of astronomy/ And by the ampole/ been signified the makers of pigmentaries spicers and apotiquayres/ and they that make confections and confytes and medicines made with precious spices And by the ferremens' and Instrumentis that hangen on the girdle been signefied the cyrurgyens& the masters And know ye for certain that a master& phisicyen aught to know the proportions of letters of gramayre/ the monemens' the conclusions and the sophyms of logyque. the gracious speech and utterance of rhetoric/ the mesures of the hours and days/ and of the course and astronomy/ the nombre of ars metryk/& the joyous songs of music And of all these tofore named/ the masters of rhetoric been the chief masters in speculatyf/ And the two last that been practisiens and workers been called phisicyens and cyrurgyens/ how well they been sage and curious in these sciences/ And how well that man's life is otherwhile put in thordinance of the phisicyens or cyrurgyen/ if he have not sagess and wisdom in himself of divorce writings and is not expert/ And medlyth him in the craft of physic/ He aught better be called a s●ear of people than a phisicyens or cyrurgyen. For he may not be a master but if he be sewer and expert in the craft of physic that he s●e not more than he ●●●eth and maketh hole/ And therefore saith Auy●emie in an Enphormye/ if thou curest the seek man. And knowest not the cause/ whereof the malady ought to be cured/ Hit aught to be said that thou hast cured him by fortune and ha●pe more than by any coming. And in all these manner of people/ There aught to be incur●e of good manners/ Curtoysie of words/ chastity of the body promise of health/ And as to them that been seek continual visitation of them/ And they ought to inquire the cause of they sekenessis and the signs and tokens of their maladies/ As is rehercid in the books of the auctors by right great diligence/ And specially in the books of hippocras galyene and of Auycene And when many masters and phisicyens been assembled to fore the patient or seek man/ They ought not there to argue and dispute one against an other/ But they ought to make good and simple colation together. In such wise as they be not seen in their desputing on● against an other/ for to encroach and get more glory of the world to themself/ than to treat the salute and health of the patient and seek man/ I marvel why that when they see and know that when the seek man hath great need of health wherefore than they make greater objection of contraryousnes for as much as the life of man is demeaned and put among them but it is be cause that he is reputed most sage and wise that argueth and bringeth in most subtyltes/ And all this manner is among doctors of law that treateth no thing of man's life. But of temporelle things/ that he is holden most wise and best learned/ that by his council can best accord the contentions and dissensions of men And therefore ought the physicians and cyrurgyens leave when they be to fore the seek men all dissensions and contrariousnes of words/ in such wise that it appear that they study more for to cure the seek men than for to dispute And therefore is the phisicien duly set to fore the queen/ So that it is figured that he ought to have in himself chastity and continence of body. For it appertaineth sometime unto the phisicien to visit and cure Queens duchesses and countesses and all other ladies and see and behold some secret sekenessis that fall and come otherwhile in the secretis of nature And therefore it appertaineth to them that they be chaste and follow honest and chastity/ and that they be ensample to other of good continence/ For valerian rehearseth that hippocras was of marvelous continence of his body/ For when he was in the scoles of Athenes/ he had by him a right fair woman which was common And the young scholars and the jolly fellows that were students promised to the woman a besannt/ if she might or could torn the courage of hippocras for to have to done with her/ And she came to him by night and died so moche by her craft that she lay with him in his bed/ but she could never do so much that she might corrumpe his chaste living ne defoul the crown of his conscience/ and when the young men knew that she had been with him all the might And could not change his continence/ they began to mocque her/ And to ask and demand of her the besant that they had given to her. And she answered That it was holden a gauged upon an image/ For as much as she might not change his continence she called him an image/ And in semblable wise rehearseth Valerian of Scenocrates' philosopher that there lay with him a woman all night And tempted him disordinately/ but that right chaste man/ made never semblant to her/ Ne'er he never removed from his farm purpose/ In such wise as she departed from him all confusid and shamed/ Cornelius scipion that was sent by the romans for to govern spain/ as soon as he entered in to the castellis& in to the towns of that land He began to take away all the things that miht stir or move his men to lechery wherefore men said that he drof& chared out of the host more than two thousand hourdellies/ And he that was wise knew well that delight of lechery corrupted and appaired the courages of the men that been abandoned to that same delight/ And hereof it is said in the fables of the poets in the first book of the Truphes of the Philosophers by figure. That they that entered in to the fountain of the sirens or mermaydens/ were corrumpid and they took them away with 'em/ And also ye ought to know that they ought to intend diligently to the cures of the enfermytees in cyrugerye/ They aught to make their plasters according to the wounds or sores/ if the wound be round The enplastre must be round/ and if it be long/ it must be long/ and otherwhile it must be cured by his contrary/ like as it appertaineth to physic/ For the heat is cured by cold/ and the cold by heat/ and joy by sorrow/ and sorrow by joy/ and it happeth oft times that much people be in great peril in taking to much joy and lose her membris/ and become half benomen in the sudden joy/ And joy is a replection of thing that is delectable spread a broad in all the members with right great gladness And all men intend and desire to have the said right great joy naturally/ But they know not what may ensue and come thereof And this joy cometh otherwhile of virtue of conscience/ And the wise man is not with out this joy And this joy is never Interrupt ne in default at no time For it cometh of nature And fortune may not take a way that nature giveth. And merciall saith that joys fugitives abide not long But flee away anon And valerian rehearseth that he that hath force and strength reasonable/ hath it of very matter of complexion and that cometh of love And this joy hath as much power to depart the soul fro the body/ as hath the thondre/ whereof it happened that there was a woman named lyna which had her husband in the war in the ship is of the romans/ And she supposed verily that he was ded/ But it happened that he came again home And as he entered in to his yate/ his wife met with him suddenly not warned of his coming. which was so glad and joyous/ that in embracing him she fill down dead Also of an other woman to whom was reportid by a falls messenger that her son was ded/ which w●●te home sorrowfully to her house/ And afterward when her son came to her/ As soon as she saw him/ she was so esmoved with joy that she died to fore him/ But this is not so great marvel of women as is of the men/ For the women been likened unto soft wax or soft air and therefore she is called mulier which Is as much to say in latin as mollies aer. And in english soyfte air/ And it happeth oft times that the nature of them that been soft and mole/ taketh sooner Inpression than the nature of men that is rude and strong/ Valerye rehearseth a saith that a knight of rome named I●staulosus that had newly conquered and subjuged the isle of Corsika/ And as he sacrefyed his gods/ he received letters from the senate of rome In which were contained divorce supplications/ The which when he understood he was so glad and so enterprised with joy that he knew not what to do And than a great fu●●ce or smoke issued out of the fire In which he despaired and fill in to the fire/ where he was anon ded/ And also it is said that Philomenus lawhed so sore and distemperatly that he died all laughing/ And we read that ●pocras the phisicien fond remedy for this joy/ For when he had long dwelled out of his country for to learn cunning and wisdom/ And should return unto his parentis and friends/ when he approchid nigh them/ He sent a messenger tofore for to tell to them his coming/ and commanded him to say that he came for they had not long tofore seen him And that they should attempre them in that joy ere they should see him/ And also we read that Titus the son of vespasian when he had conquered Iherusalem and abode in the countries by he heard that his father vespasian was chosen by all the senate for to govern the empire of rome/ wherefore he had so right great joy that suddenly he lost the strength of all his members And he came all Impotent And when josephus that made the history of the romans against the Jews/ which was a right wise phisicien saw and knew the cause of this sickness of the said Titus/ he inquired of his folk if he had in hate any man greatly so much that he might not here speak of him ner well see him And one of the servants of Titus said that he had one person in ha●● so moche. That there was no man in his court so hardy that durst name him in his presence/ and than josephus assigned a day when this man should come/ and ordained a table to set in the sight of Titus/ and died it to be replenysshid plenteously with all dayntees/ and ordained men to be armed to keep him in such wise that no man should hurt him by the commandment of Titus/ and ordained boutellers. Coques/ and other officers for to serve him worshipfully like an Empour/ and when all this was ready/ josephus brought in this man that tytus hated and set him at the table to fore his eyen and was served of young men with great reverence right cortoisly/ And when titus beheld his enemy set to fore him with so great honour/ He began to chafe himself by great felony And commanded his men that this man should be slain/ And when he saw/ that none would obey him But that they alway served him reverently/ he wax so ardante/ and enbrasid with so great ire/ that he that had lost all the force and strength of his body and was all Impotent in all his members/ Recoured the health again and strength of his membris/ by the heat that entered in to the veins and finewis And josephus died so moche that he was recovered and hole/ And that he held that man no more for his enemy/ but held him for a very true friend/ And afterward made him his loyal fellow and compaignon And the espicers and Apotecayres ought to make truly such things as Is commanded to them by the physicyens/ And they ought ●accomplisshe their billis and charge curiously with great disygence/ that for none other cause they should be occupied but in making medicines or confections truly. And that they ought upon peril of their supple not to forget/ by negligence ne recklessness to give one medicine for an other/ In such wise that they be not s●ears of men/ And that they do put no false things In her spices for to impair or encrecing the weight. For if they so do they may better be called thieves than espicers or apotecayris/ And they that been accustomed to make oynements they ought to make it properly of true stuf and of good odour after the recepts of the ancient doctors/ And after the form that the physicians and cyrurgyens devise unto them/ Also they ought to beware that for none avail ne gift that they might have/ that they put in their medicines no thing venomous ner doing hurt or scathe to any person of whom they have none good ne veray knowledge/ to th'end that they to whom the medicines should be given/ torn not to them hurt ne damage/ ne in destructions of their neighbours/ and also that they that have mynystrid though things to them/ been not taken for partners of the blame and of the sin of them The cyrurgyens ought also to be debonair. amiable.& to have pity of their pacyents. And also they ought not be hasty to launse and cut apostumes and soores/ ne open the heeds/ ner to arrache bones broken/ but if the cause be apparent/ For they might else lose their good renome And might better be called butchers than helars or guarisshors of wounds and soores And also it behoveth that all this manner of people foresaid that have the charge for to make hole and guarisshe all manner of maladies and infirmities that they first have the cure of themself/ and they ought to purge themself fro all apostumes and all vices/ In such wise that they be net and honest and informed in all good manners/ And that they show 'em hole and pure& ready for to hele other And hereof saith Boecius de Consolacione In his first book that the stars that been hid under the clouds may give no light. And therefore if any man will behold clearly the write. Late him withdraw him fro the obscurity and darkness of the clouds of ignorance/ for when the engine of a man showeth in joy or in sorrow/ The pensee or thought is enuoluped in obscurity& under the clouds.   

¶ The sixth chapitre of the third book treateth of the sixth pawn/ which is likened to taverners hostlers and vitayllers.  
THe sixth pawn which standeth to fore the Alphyn on the lift side is made in this form. For it is a man that hath the right hand stracched out as for to call men/ And holdeth in his lift hand a loof of breed and a cup of win/ And on his girdle hanging a boudest of keys/ And this resembleth the Taverners. hostlers. and sellars of vitaylle. And these aught properly to be set to fore the/ Alphyn as to fore a judge For there sourdeth oft times among hem contention noise and strife/ which behoveth to be determined and trayted by the alphyn/ which is judge of the king/ And it appertaineth to them for to seek and inquire for Goodwin's and good victual for to give and sell to the buyers/ And to them that they herberowe/ And it appertaineth to them well to keep their herberowes and I●mes/ and all the things that they bring in to their logging and for to put it in seure and safe ward and keeping/ And the first of them Is signified by the lift hand in which he beareth breed and win/ and the second is signified by the right hand which Is stretched out to call men/ And the third is represented by the keys hanging on the girdle And these manner of people ought t'eschew the sin of gluttony/ For moche people comen in to their houses for to drink and to eat for which cause they ought reasonably to rule themself and to refrain them from to much meet and drink/ to th'end that they might the more honestly deliver things needful unto the people that come unto them/ And no thing by oustrage that might noye the body/ For it happeth oft times that there cometh of gluttony tensions. stryfs. ryottes. wrongs. and molestations/ by which men lose other while their hands. their eyen. and other of their members/ And sometime been slain or hurt unto the death/ As it is written In vitas patrum As on a time an hermit went for to visit his gossibs/ And the devil appeared to him on the way in likeness of an other hermit for to tempt him/ and said thou hast left thine hermitage And ghost to visit thy gossibs/ The behoveth by force to do one of the three things that I shall say to the/ thou shalt cheese whether thou wilt be drunk/ or else have to do flessly with thy gossib or else thou shalt s●e her husband which is thy gossip also/ And the hermit that thought for to cheese the left evil chase for to be drunk/ and when he came unto them he drank so moche that he was very drunk And when he was drunk and eschauffed with the win/ he would have a do with his gossib/ And her husband withstood him. And than the hermit slew him/ And after that say by his gossib and knew her flessly/ And thus by this sin of drunkenship he accomplished the two other sins/ By which thing ye may understand and know that when the devil will take one of the castellis of Ihesu christ/ that is to weet the body of a man or of a woman/ he doth as a prince that setteth a ●iege to fore a castle that he would win/ which intendeth to win the gate/ For he knoweth well when he hath won the gate/ he may soon do his will with the castle. And in like wise doth the devil with every man and woman. For when he hath won the gate/ that is to weet the gate of the mouth by gluttony or by other sin He may do with the offices of the body all his will as ye have herd tofore/ And therefore ought every man eat and drink soberly in such wise as he may live. And not live to eat glotonsly a for to drink drunk▪ ye see commonly that a great bull is suffisid with right a little pasture/ And that a wood sufficeth to many olefauntes And it behoveth a man to be fed by the earth or by the see/ nevertheless it is no great thing to feed the belly/ no thing so great as is the desire of many meats Whereof Quyntylian saith/ That it happeth oft times in great feasts& dinners/ that we be field with the sight of the noble and lichorous metis and when we would eat we been saciat and filled/ And therefore it is said in proverb/ it is better to fill the belly than the eye/ And lucan saith that gluttony is the mother of all vices/ and especial of lechery/ and also is destroyer of all goods And may not have suffisance of little thing/ A covetous hunger what seekest thou meet and vitayllis on the land& in the see/ And thy joy is nothing else but to have playnte●ous dishes& well field at thy table learn how men may demean his life with little thing/ And Cathon saith in no wise obey to gluttony which is friend to lechery/ And the holy doctor saint Augustyn saith/ the win eschauffeth the belly that falleth anon, to lechery/ The belly and the membrers engendreurs been neyghebours to lechery/ And thus the vice of gluttony provoketh lechery/ whereof cometh forgetenes of his mind and destruction of all quick and sharp reason And is cause of distempance of his wits/ what sin is fouler than this sin and more stinking ne more domageous. For this sin hath taken away the virtue of the man/ his prowess languisshed/ his virtue is turned to diffame/ the strength of body and of courage is turned by the/ And therefore saith Ba●lle le grant/ let us take heed how we serve the belly& the throat by gluttony like as we were dumb beasts/ and we study for to be like unto belues of the see/ to whom nature hath given to be alway inclined toward the earth& there to look for to serve their belies/ And hereof saith Boecius de consolacione in his fourth book/ that a man that liveth and doth not the conditions of a man/ may never be in good condition/ Than must it needs be that he be transported in nature of a beast or of a belue of the see. How well that right great men and women full of marvelous sciences and noble council in these days in the world been kept and nourisshid in this gluttony of wyns and meats/ and oft times been overseen/ how suppose ye/ is it not right a perilous thing that a lord or governor of the people and common we'll/ how well that he be wise/ if he eschauffe him soon so that the win or other drink surprise him and overcome his brain. his wisdom is loft/ For as Cathon saith/ Ire enpessheth the courage in such as he may not keep verity and truth And anon as he is chafed/ lechery is moved in him in such wise that the lechery maketh him to meddle in diverse villains deeds/ For than his wisdom is a sleep and gone/ And therefore saith ovid in his book De remedio amoris/ if thou take many and divorce wyns/ they apparylle and enforce the courages to lechery And Thobie witnesseth in his book/ that luxury destroyeth the body/ and mynussheth richesses/ she loseth the soul/ she feebleth the strength she blindeth the sight/ and maketh the wis hoos a raw/ Ha A right evil and fowl sin of drunkenship/ by the perisheth virginity/ which is sister of angellis posseding all goodness and seurte of all joys perdurable/ Noah was one time so chafed with win/ that he discovered and showed to his sons his privy members in such wise as one of his sons mocqued him/ And that other covered hem/ And loath which was a man right chaste. was so allotted by moche drinking of win/ that on a mountain he knew his daughters carnelly/ And had to do with them as they had been his proper wives. And crete rehearseth that boece which was flower of the men/ tresor of richesses/ singular house of sapience mirror of the world/ Odour of good renome/ and glory of his subjects lost all these things by his luxury We have seen that divorce that were joined by great amity together whiles they were sober/ that that one/ would put his body in peril of death for that other/ and when they were eschauffed with win& drunk/ they have run each upon other for to slay 'em/ And some have been that have slain so his friend/ Herodes Antipas had not done saint john baptist to been beheaded/ ne had the dyner been full of gluttony and drunkenship/ Balthazar king of babilone had not been chased out of his kingdom ne be slain if he had been sober among his people whom tyrus and dares fond drunken and slew him The hostlers ought to be well bespoken and courteous of words to them that they receive in to their logging For fair speech& joyous cheer& debonair/ cause men to give the hostelyer a good name/ And therefore it is said in a common proverb/ Courtoyse language and well saying is much worth and cost little/ And in an other place it is said that curtoysie passeth beauty/ Also for as much as many perils and adventures may happen on the ways and passages to hem that been herberowed with in their Inns/ therefore they ought to accompany them when they depart and ensign them the ways and tell to them the paryls/ to th'end that they may surely go their voyage and journey/ And also they ought to keep their bodies. their goods/ And the good fame and renomee of their Inns/ we read that loath when he had received the angels in to his house right debonairly which he had supposed had been mortal men and strangers/ to th'end that they should escape the disordinate and unnatural sin of lechery of the soda●●tes/ by the virtue of good faith/ he set a part the natural love of a father/ and proffered to them his daughters which were virgins to th'end that they should keep them and defend them fro that villain and horrible sin/ And know ye for certain that all the things that been taken and delivered to keep to the host or hostesses they ought to be safe and yelden again with out a payringe For the host ought to know/ who that entryth in to his house for to be her berowhed taketh it for his habitation for the time/ he himself and all such things as he bringeth with him been commised of right in the ward and keeping of the host or hostler And aught to be as safe as they were put in his owen proper house And also such hoostis ought to hold servants in their houses which should be true and wyt● out avarice In such wise that they covet not to have the goods of their guests And that they take not a way the provender fro their horses when it is given to them/ that by thoccasion thereof their horsis perish not ne fail their master when they have need/ and might fall in the hands of their enemies/ For than should the servants because of that evil/ wherefore their masters should see to For with out doubt this thing is worse than theft Hit happened on a time in the parties of lomberdye in the city of Iene that a noble man was logged in an hostelerye with moche company/ And when they had given provendour to their horses/ In the first our of the night. the servant of the house came secretly to fore the horses for to steel away their provender/ And when he came to the lords horse/ The horse caught with his teeth his Arm and held it fast that he might not escape/ And when the thief saw that he was so strongly holden/ he began to cry for the great pain that he suffered and felt/ In such wise that the noble man's main came with the host/ But in no manner/ ner for ought they could do They could not take the thief out of the horses mouth unto the time that the neighbours which were noyed with the noise came and saw it/ And than the thief was known and taken and brought to fore the judge And confessed the feet and by sentence diffinytyf was hanged and lost his life/ And in the same wise was an other that died so/ And the horse smote him in the visage/ That the print of the horse shoe and nails abode ever in his visage/ Another case right cruel and villainous fill at tholouse/ Hit happened a jonge man and his father went a pilgrimage to saint james in Galyce And were logged in an hostelrye of an evil host and full of right great covetise/ In so much that he desired and coveted the goods of the two pilgrims And here upon advised him and put a cup of silver secretly in the male that the young man bore/ And when they departed out of their logging/ he followed after hem and said to fore the people of the court that they had stolen and born away his cup/ And the young man excused himself and his father/ And said they were Innocent of that case/ And than they serchid 'em and the cup was founden in the male of the young man And forthwith he was dampened to the death and hanged as a thief/ and this feet done all the goods that langed to the pilgrim were delivered to the oost as confisqued And than the father went for to do his pilgrimage/ and when he came again he must needs come& pass by the place where his son hinge on the gibbet And as he came he complaygned to god and to saint james how they might suffer this adventure to come unto his son/ Anon his son that hinge spoke to his father And said how that saint james had kept him with out harm And bad his father go to the judge and show to him the miracle/ And how he was Innocent of that feat/ And when this thing was known the son of the pilgrim was taken down fro the gibbet/ and the cause was brought to fore the judge And the host was accused of the treason/ and he confessed his trespass/ and said he died it for covetise to have his good And than the judge dampened him for to be hanged on the same gibbet where as the young pilgrim was hanged And that I have said of the servants being men/ the same I say of the women as chambriers and tapsters For semblable case fill in spain at saint down of a chamberier/ that put a cup in like wise in the scrip of a pilgrim/ be cause he would not have a do with her in the sin of lechery/ wherefore he was hanged And his father& mother that were there with him went and died her pilgrimage/ And when they came again they fond her son living/ And than they went and told the judge/ which judge said that he would not believe it till a cock and an hen which roasted on the fire were a live& the cock crew. And anon they began wax a live& the cock crew and began to crow and to pasture/ and when the judge saw this miracle/ he went and took down the son/ and made the chamberer to be taken and to be hanged/ wherefore I say that the hosts ought to hold no tapsters ne chamberyers/ but if they were good meure and honest/ For many harms may be fall and come by the disordenat rule of servants.   

¶ The seventh chapitre of the third Tractate treateth of keepers of towns customers and tolle gatherers etc.  
THe guards and keepers of of cities been signified by the vii pawn which standeth in the lift side to fore the knight/ And is form in the semblance of a man holding in his right hand great keys And in his lift hand a pot& an elle for to measure with And aught to have on his girdle a purse open/ And by the keys been signified the keepers of the cities and towns and common offices/ And by the pot and elle been signified them that have the charge to weigh and meet& measure truly And by the purse been signefied them that reseyve the costumes. tolls. scawage. peages/ and duetes of the cities& towns And these people been set by right to fore the knight/ And it behoveth that the guards and officers of the towns be taught And ensigned by the knights/ And that they know and inquire how the cities or towns been governed/ which appertaineth to be kept and defended by the knights. And first it appertaineth that the keepers of the city be diligent. busy. clear seeing and lovers of the common prouffit& we'll as well in the time of peace as in the time of war/ They aught alway to go in the city and inquire of all things and ought rapporte to the governors of the city such thing as they find and know And such thing as appertaineth and to the severte of the same/ and to denonnce and tell the defaults and perils that there be/ And if it be in time of war they ought not to open the yates by night to no man/ And such men as been put in this office/ aught to be of good renome& fame. true. and of good conscience/ In such manner that they love them of the city or town/ And that they put to no man any blame or villainy with out cause by envy. covetise ne by hate/ but they ought to be sorry and heavy when they see that any man should be complained on for any cause For h●t happeth oft times that diverce officers accuse the good people fraudulently/ To th'end that they might have a thank& be praised and to abide still in their offices And truly it is a great and high manner of malice to be in will to do evil and diffame other with out cause to get glory to himself Also the keepers and officers of cities ought to be such that they suffer no wrongs ne villainies to fore the judges and governors of cities with out cause to be done to them that been Innocents/ but they ought to have their eyen and regard unto him/ that knoweth the hearts and thoughts of all men/ And they ought to dread& doubt him with out whose grace their watch and keeping is nought And that promiseth to them that doubt him shall be ewrous& happy/ And by him been all things accomplished in good/ Hit is founden in the histories of rome that Temperour Frederik the second died do make a gate of marble of marvelous work and entayll in the city of capnane upon the water that runneth about the same/ and upon this yate he made an image like himself sitting in his majesty/ and two judges which were set/ one on the right side and that other on the lift side. And upon the sercle above the heed of the judge on the right side was written/ Alle they entre seurly that will live purely/ And upon the sercle of the judge on the lift side was written The untrue man aught to doubt/ to do thing that he be put to prison fore/ and on the sercle above them●our was wreton/ I make them live in misery/ that I see live dismesurably/ And therefore it appertaineth to a judge to show to the people for to dread and doubt to do evil/ And it appertaineth to the guards and officers to doubt the judges and to do truly their services and offices And it appertaineth to a prince to menace the traitors and the malefactors of right grievous pains. And hereof we find in the ancient histories of cecylle that the king denys had a brother whom he loved sore well/ But alway where he went he made heavy and trist semblant/ And thus a● they went both to guider on a time in a char/ there came again hem two pour men with glad visage but in foul habit And the king anon as he saw them/ sprang out of his char and received them worshipfully with great reverence/ wherefore his barons were not only amarveled but also angry in their courages/ notwithstanding fere and dread letted them to demand him the cause But they made his brother to demand the cause and to know the certainty/ And when he had heard his brother say to him the demand/ and that he was blessed& also a king which was rich and full of delights& worshipis/ he demanded him if he would assay& know the grace and beneurte of a king And his brother answered ye/ And that he desired and required it of him/ and than the king commanded unto all his sugettis that they should obey in all things only unto his brother And than when the our of dyner came and all thing was ready/ the brother was set at the table of the king And when he saw that he was served with right noble botelliers and other officers. And he heard the sows of music right melodious The king demanded him than/ if he supposed that he were benerous and blessed. And he answered I ween well that I am right well blessed and fortunate/ and that I have well proved and feel and am expert thereof And than the king secretly made to be hanged over his heed a sharp cutting sword hanging by an horse here or a silken thread so small that no man might see it where by it hinge/ and when he saw his brother put no more his hand to the table/ ne had no more regard unto his servants/ he said to him why eat ye not/ are ye not blessed/ say if ye feel any thing otherwise than blessed and well/ And he answered for as much as I see this sharp sword hanging so subtly and parillously over my heed I feel well that I am not blessed for I dread that it should fall on my he●e/ and than discovered the king unto 'em all wherefore he was alway so heavy cheered and triste For where he was/ he thought alway on the sword of the secret vengeance of god/ which he beheld alway in his heart/ wherefore he had alway in himself great dread And therefore he worshipped gladly the power people with glad visage and good conscience And by this showeth the king well/ that what man that is alway in dread is not alway merry or blessed. And hereof saith Quyntilian that this dread surmounteth all other maleurtees and evils/ For it is maleurte of dread night and day/ And it is verity that to him that Is doubtid of moche people/ so must he doubt moche/ And that lord is lass than his servants that dreadeth his servants/ And truly it Is a right sure thing to dread no thing but god/ And sometime right hardy men been constrained to live in dread/ dread causeth a man to be curious and busy to keep the things that been commised to him that they perish not/ But to be to much hardy& to much fearful/ both two been vices The common officers ought to be wise. discrete. and well advised in such wise that they take not of the people ne require no more than they ought to have by reason/ ne that they take of the sellars ne of the byars no more than the right custom and toll/ for they bear the name of a common person/ and therefore ought they to show them common to all men/ and for as much as the byars and sellars have sometime moche language/ they aught to have with them these virtues/ that is to weet patience and good courage with honest for they that been despiteus to the common/ been otherwhile had in vilayns despite/ therefore beware that thou have no despite to the pour mendicants/ if thou wilt come and attain to things sovereign for the Injury that is done with out cause/ turneth to diffame him that doth it/ A jogheler on a time beheld socrates and said to him/ thou hast the eyen of corrumpour of children& art as a traitor. And when his disciples heard him/ they would avenged their master But he reproved 'em by such sentence saying/ Suffer my fellows for I am he and such one as he saith/ by the sight of my visage/ But I refrain and keep me well from such thing/ This same socrates himself was chid and right fowl spoken to of his wife/ and she Imposid to him many great Injuries with out nombre/ and she was in a place a 'bove over his heed And when she had brawlid Inowh/ she made her water and poured it on his heed And he answered to here no thing again/ safe when he had dried and wypid his heed he said/ he knew well that after such wind and thunder should comen rain and water And the philosophers blamed him that he could not govern two women/ that was his wife and his chambrere/ And showed him that one cokke governed well xu hens He answered to them that he was so used and accustomed with their chiding that the chidings of them ne of estrangers died him no grief ne harm/ give thou place to him that brawleth or chideth/ and in suffering him thou shalt be his vaynquysshour/ And Cathon saith when thou lyvyst rightfully recche the not of the words of evil people/ And therefore it is said in a common proverb/ he that well doth reccheth not who seeth it/& it is not in our power to let men to speak▪ And prosper saith that to good men lacketh no goodness/ her to evil men tentions stryfs and blames And patience is a right noble vertu/ as a noble versifier saith That patience is a right noble manner to vanquish. For he that suffereth overcometh. And if thou wilt vanquish and overcome/ learn to suffer/ The peagers ner they that keep passages ought not to take other peage ne passage money but such as the prince or the law have established/ so that they be not more robbeurs of monoye than reseyvours of peage and passage And it appertaineth to them to go out of the paryllous ways and doubtevous for to keep their office and they ought to Require their passage of them that own to pay it with out noying and contention/ And they ought not to love the common prouffyt so moche/ That they fall in the hurting of their conscience/ For that should be a manner of robbery/ And hereof saith isaiah Woe to the that robbest/ For thou thyself shalt be rob/ The guards or porters of the gates of cities and of the common good aught to be good and honest. And all truth ought to be in them and they ought not to take ne withdraw the goods of the common that they have in keeping/ more than appertaineth to them for their pension or ●●ee So that they that been made tresorers and keepers been not named thieves/ For who that taketh more than his He shall never thrive with all ner shall not enjoy it long For of evil gooten good the third he●r shall never rejoice/ And this sufficeth etc.   

¶ This eight chapitre of the third book trete●h of Rybauldis players of dice and of messengers and corrours  
THe ribalds. players of dice And the messengers and corrours ought to be set to fore the rook For it appertaineth to the rook which is vicayre& lieutenant of the king to have men covenable for to run here and there for tenquyre& espy the place and cities that might be contrary to the king/ And this pawn that representeth this people ought to be form in this manner he must have the form of a man that hath long hairs and black and holdeth in his right hand a little monoye And in his lift hand three Dyse And about him a co●de in stead of a girdle/ and aught to have a box full o letters And by the first/ which is money is understand they that be fool large& wastours of their goods/ And by the second which is the dice Ben represented the players at dice/ ribalds and butters/ And by the third which is the box full of letters been represented the messengers. corrours/ And berars of letters/ And ye shall understand that the roock which is vicar of the king when he seeth to fore him such people as been folelarge and wastours. He is bounden to constitute and ordain upon them tutors and curatours to see that they eat not ne waste in such manner their goods ne their heritage's/ that poverty constrain 'em not to steel/ For he that of custom hath had abundance of money and goth and dispendeth it foolily and wasteth it away/ when he cometh to poverty and hath nought/ he must needs beg and are his breed. orellis he must be a thief/ For such manner of people/ if they have been delicious they will not labour/ for they have not learned it And if they be noble and comen of gentlemen/ they be ashamed to ask and beg/ And thus must they by force when they have wasted their proper goods if they will live they must steel and rob the goods of other And ye shall understand that folelarge is a right evil vice/ for how well that she doth good and profit sometime to other yet she doth harm and damage to him that so wasteth. Cassiodore admonesteth the fool largesse to keep their things/ that by no necessity they fall in poverty/ And that they be not constrained to beg ne to steel of other men For he saith that it is greater subtilte to keep well his own goods/ than to find strange thing/ and that it is greater virtue to keep that is gotten than to get and win more/ and claudian saith in like wise in his book that it is a greater thing& better to keep that is gotten Than to get more And therefore it is said that the power demandeth and beggeth ere he feeleth/ and also it is said that he that dispendeth mo●e than he hath/ with out struck he is smitten to the death/ There was a noble man named john de ganazath which was right rich/ And this man had but two daughters whom he married to two noble men/ And when he had married them/ he loved so well his sons in law their husbands/ that in space& succession of time/ he departed to them all his goods temporal/ And as long as he gave to them they obeyed him& were right diligent to please and serve him so it befell that on a time that he had all given in so much that he had right nought/ Than it happened that they to whom he had given his goods/ which were wont to be amiable& obeyssant to him as long as he gave. When time came that he was pour and knew that he had not they became unkind disagreeable and disobeyssant/ And when the father saw that he was deceived by his debonairty and love of his daughters/ He desired and coveted sore t'eschew his poverty/ At last he went to a merchant that he knew of old tyme. And required him to e'en to him ten thousand pound for to pay and rendre again with in three days/ And he lent it him/ and when he had brought it in to his how●/ Hit happened that it was a day of a solemn feast/ on which day he gave to his daughters and her husband a right noble dyner/ and after dinner he entered in to his chamber secretly with them/ And drew out of a coffer that he had do make all new shetting with iii. lockis/ the menoye that the merchant had lent him And poured out upon a tapyte that his daughters and their husbands might see it/ And when he had showed it unto them he put it up again and put it in to the chest feigning that it had been all his And when they were departed he bore the money home to the merchant that he had borrowed it of/ And the next day after his daughters and their husbands Axid of him how moche money was in the chest that was shut with iii lockis/ And than he feigned and said that he had therein xxv thousand pound/ which he kept for to make his testament and for to leave to his daughters and hem/ if they would bear 'em as well to him ward as they died when they were married/ And than when they heard that/ they were right joyous and glad And they thought and concluded to serve him honourably as well in clothing as in meet and drink& of all other things necessary to him unto his end And after this when the end of him began tapproche/ he called his daughters and her husbands and said to hem in this ma●ere/ ye shall understand that the money that is in the chest shut under iii locks I will leave to you Saning I will that ye give in my presence ere I die whilis I live to the frere preachers. C. pound and to the frere menours. C. pound/ And to the hermits of saint Augustyn l pound to th'end that when I am buried and put in the earth ye may demand of them the keys of the chest where my treasure is jime/ which keys they keep/ and I have put on each key a bill& writing In witnessing of the things above said/ And also ye shall understand that he died do to be given whilis he lay in his death bed to each church and recluse and to your people a certain quantity of money by the hands of his daughters husbands/ which they died gladly. In hope to have shortly the money that they supposed had been in the chest/ And when it came to the last day/ that he died/ He was born to church and his exequye done and was buried solemnly/ And the eight day the service worshipfully accomplished/ They went for to demand the keys of the Religious men that they had kept/ which were delivered to them/ And than they went and opened the coffer where they supposed the money had been I●●●/ And there they fond no thing but a great club/ And on the the handling was written/ I john of canazath make this testament/ that he be slain with this club/ that leaveth his owen profit. And giveth it to other/ as who saith it is no wisdom for a man to give his good to his children and keep none for himself/ And ye shall understand that it is a great folly to dispend and waste his good/ In hope for to recover it of other be it of son or daughter or right nigh kin/ For a man aught to keep in his hand in dispending his owen goods/ tofore he see that he dispend other men's/ And he ought not to be holden for a good man/ That hath little renome and spendeth many things/ And I trow that such persons would gladly make novelties as for to noye and grieve signories and move wars and tentions against them that abound in richesses and goods/ And also make extortions clamours& tribulations against their lords to th'end to waste the goods of the people. like as they have wasted theyris And such a waster of goods may never be good for the common prouffit. And ye shall understand that after these wastours of goods we say that the pleyars of dice and they that use bordelliss been worst of all other For when the heat of playing at the dice/ And the covetise of their stinking lechery hath brought 'em to poverty/ it followeth by force that they must been thieves and robbeurs And also drunkenship. gluttony. And all manner of evils follow them and mischief/ And they follow gladly the companies of knights and of noble men when they gone unto the war or battles And they covet not so much the victory as they do the robbery And they do moche harm as they go And they bring little gain or winning/ whereof it happened on a time that saint bernard road on an horse about in the country And met with an hasardour or dyseplayer/ which said to him/ th●n god's man wilt thou play at dice with me thine horse against my soul/ to whom saint Bernard answered/ if thou wilt oblige thy soul to me against my horse/ I wool a light down& play with the/ and if thou have more points than I on three dice I promise the thou shalt have mine horse/ And than he was glad/ and anon cast iii dice/ And on each dice was a size/ which made xviii points And anon he took the horse by the bridle/ as he that was sewr that he had won/ and said that the horse was his And than saint Bernard said abide my son For there been more points on the dice than xviii And than he cast the dice/ In such wise that one of the iii dice cleft a sunder in the mids/ And on that one part was size and on that other an Aas/ And each of that other was a size/ And than Saint Bernard said That he had won his soul for as much as he had cast on three dice xix points/ And than when this player saw and apperceived this miracle/ He gave his soul to saint Bernard and be came a monk and finysshid his life in good works/ The corrours and berars of letters ought hastily and speedily do her voyage that is commanded hem/ with out tarrying/ For their tarrying might noye and grieve them that send 'em forth/ or else them to whom they been sent too/ And torn hem to right great damage or villonye/ for which cause every noble man ought well to take heed to whom he deliver his letters and his mandements/ and otherwhilis such people been joghelers& dronkelewe/ And gone out of their way for to see abbeys and noble men for to have advantage And it happeth oft times/ that when such messengers or couriers been enpesshid by any tarrying/ That other couriers bear letters contrary to his/ And come to fore him of which things oft times cometh many things discovenable of loss of friends of castles& of land& many other things as in the feet of merchandise etc. And otherwhile it happeth that a prince for the fault of such messengers loseth to have victory upon his enemies/ And also there been some that when they come In a city where they have not been to fore/ that been more busy to visit the city and the noble men that dwell therein/ Than they been to do their wyage/ which▪ thing they ought not to do/ But if they had special charge of them that sent 'em forth so to do. And also when they be sent forth of any lords or merchants they ought to be well aware/ that they charge 'em not with over moche meet on morenynges ne with to moche win on evenings/ whereby her synewis and veins might be grieved/ that they must for fault of good rule tarry But they ought to go and come hastily for to report to their maistres answers as it appertaineth And this sufficen of the things above said.    

¶ The fourth tractate& the last of the progression and draughts of the foresaid play of the chess.  

¶ The first chapitre of the fourth tractate of the chess board in genere how it is made.  
ȜE have devised above the things that appertain unto the forms of the chess men and of their offices/ that is to weet as well of noble men as of the common people/ than it appertaineth that we should devise shortly how they issue and gone out of the places where they be set/ And first we ought to speak of the form and of the fashion of the chequer after that it representeth and was made after/ For it was made after the form of the city of Babyloyne/ In the which this same play was founden as it is said afore/ And four things The first is/ where ye shall understand that ye ought to consider here in fore that lxiiii points been set in the exchequer which been all square/ The second is wherefore the bordeur about his hyher than the squareness of the points/ The third is wherefore the common people been set to fore the nobles/ The fourth wherefore the nobles and the peoples been set in their proper places There been as many points in the exchequer wide as full And ye shall first understand wherefore that there been lxiiii. points in the eschequyer/ For as the blessed saint Iherome saith/ the city of babilone was right great and was made all square/ and in every quarter was xvi mile by nombre and measure/ the which nombre four times told was lxiiii miles/ After the manner of lombardy they be called miles/ and in france leukes'/ and in englong they be called mylis also/ And for to represent the measure of this city/ In which this play or game was founden/ The philosopher that fond it first ordained a tablier containing lxiiii points square/ the which been comprised with in the border of the tablier/ there been xxxii. on that on side& xxxii on that other which been ordained for the beauty of the play/ and for to show the manner& drawing of the chess as it shall appear in the chapters following/ and as to the second/ wherefore the border of the schequyer is higher than the table with in. it is to be understand that the border about representeth the wall of the city/ which is right high/ And therefore made the philosopher the border more high than the tablier And as the blessed saint Iherome saith upon the prophesy of isaiah/ that is to weet upon a mountain of obscurity. which words were said of babilone which standeth in chaldee/ and nothing of that babilone that standeth in egypt/ for it is so that babilone which standeth in chaldee was set in a right great plain/& had so high walls that by the height of them/ was continual darkness environed& obscurity/ that none earthly man might behold and see the end of the highness of the wall/ And therefore isaiah called it the montaigne obscure/ And saint Iherome saith that the measure of the height of this wall was three thousand pace/ which extendeth unto the length of three mile lombards/ it is to weet that lombarde mylis and english miles been of one length And in one of the corners of this city was made a tour treangle as a shield whereof the height extended unto the length of vii thousand pace/ which is vii mile english And this tower was called the tower of Babel/ The walls about the tower made a woman whose name was semiranus as saith virgilius/ As to the third wherefore the common people been set to fore the nobles in the field of the battle in one range First for as much as they been necessary to all nobles For the rook which standeth on the right side and is vicar of the king what may he do if the labourer were not set to fore him and labourid to minister to him such temporal things as be necessary for him/ And what may the knight do if he ne had to fore him the smith for to forge his armours. sadellis. axis and spurs and such things as appertaineth to him/ And what is a knight worth with out horse and arms/ certainly nothing more than on of the people or lass peradventure And in what manner should the nobles live if no man made cloth and bought and sold merchandise/ And what should kings and queens and the other lords do if they had no physicians ne cyrurgiens'/ than I say that the people been the glory of the Crown And sustain. the life of the nobles And therefore thou that art a lord or a noble man or knight/ despise not the common people for as much as they been set to fore the in the play The second cause is why the people been set to fore the nobles and have the table wide to fore them/ is be cause they begin the battle/ They aught to take heed and intend to do their offices and their crafts/ In such wise that they suffer the noble men to govern the cities and to council and make ordinances of the people of the battle how should a labourer a ploughman or a craftyman council and make ordinance of such things as he never learned/ And wot ne knoweth the matter upon what thing the council ought to be taken/ Certes the common people ought not to intend to none other thing but for to do their service and the office which is covenable unto 'em/ And it appertaineth not to hem to be of counceyllies ne at the advocations/ ne to menace ne to threat noman/ for oft times by menaces and by force good council is distroublid/ And where good council faileth/ there oft times the cities been betrayed and destroyed/ And Plato saith That the common things and the cities been blessed when they been governed by wise men/ or when the governors study in wisdom/ And so it appertaineth to the common to learn to utter the matters& the manner of procuration tofore they be counselors/ For it happeth oftentimes that he that maketh him wiser that he understandeth is made more fool than he is/ And the fourth cause wherefore that there been in the tab●er as many points wide as been full. it is to weet for that they what ever they be that have people to govern/ aught ten force to have cities& castellis& possessions for to set his people therein/ And for to labour& do their ocupation/ For for to have the name of a king with out royalme is a name wide/ and honour with out profit/ And all noblesse with out good manners/ and with out such things as noblesse may be maintained/ aught better be called folly than noblesse. And shameful poverty is the more grievous when it cometh by nature of an high and noble birth or house. For noman gladly will reprove a power man of the common people/ But every man hath in despite a noble man that is pour if he have not in him good manners and virtuous/ by which his poverty is forgotten/ and truly a royalme with out abundance of goods by which it may be governed and prosper/ may better be called a latrocynye or a nest of theevys than a royalme/ Alas what abundance was some times in the royalmes. And what prospite/ In which was justice/ And every man in his office content/ how stood the cities that time in worship and renome/ how was renowned the noble royalme of england all the world dread it And spoke worship of it/ how it now standeth and in what abundance I report me to them that know it if there been theevis wyth in the royalme or on the see/ they know that labour in the royalme And sail on the see I wot well the fame is great thereof I pray god save that noble royalme And send good true and politic counselors to the governors of the same etc/ And noblesse of lineage with out puissance and might is but vanity and despite. And it is so as we have said tofore that the schequer which the philosopher ordained represented and figured the said city of Babilone And in like wise may it figure a royalme and signify al● the w●rld And if men regard and take heed unto the points unto the mids of every quadrant and so to double every quadrant to other the miles of this city all way doubling unto the nombre of lxiiii The nombre of the same should surmount all the world/ And not only the world but many worlds by the doubling of inylis/ which doubling so as afore is said should surmount all things/ And thus endeth the first chapitre of the fourth book.   

¶ The second chapitre of the fourth tractate treateth of the draft of the king/ And how he mevyth him in the chequer.  
WE ought to know that in this world/ the kings signory and regne each in his royalme. And in this play we ought to know by the nature of it how the king moveth him and issueth out of his place/ For ye shall understand that he is set in the fourth quadrante or point of th'exchequer. And when he is black/ he standeth in the white/ and the knight on his right side in white/ And the Alphyn and the rook in black/ And on the lift side the four holden the places opposite/ And the reason may be such/ For be cause that the knights been the glory& the crown of the king/ They ensue in semblable residence/ that they do when they been set semblably on the right side of the king& on the lift side of the queen/ And for as much as the rook on the right side is vicayre of the king he accompanieth the queen in semblable siege that the Alphyn doth which is judge of the king/ And in like wise the lift rook& the lift Alphyn accompany the king in semblable siege/ In such wise as they been set about the king in both sides with the Queen in manner of a crown/ That they may seurely keep the royalme that reluyseth and shineth in the king and in the Queen/ In such wise as they may confirm and defend him in their sieges and in their places. And the more hastily run upon his enemies And for as much as the judge. the knight/ and the vicar. keep and garnish the king on that one side/ They that been set on the other side keep the Queen/ And thus keep they all the strength and fermete of the royalme/ And semblably otherwhile for to ordain the things that appertain to the council/ and to the besoyngne of the royalme/ For if each man should intend to his owen proper things/ And that they defended not ner took heed unto the things that appertain to the king to the common and to the royalme/ the royalme should anon be divided in parties And thus might the judge regne/ And the name of the dignity royal should be lost/ And truly for as much as the king holdeth the dignity above all other and the signory royal/ therefore it appertaineth not that he absent him long/ ne withdraw him far by space of time from the master siege of his royalme/ For when he weal move him/ he ought not to pass at the first draft the nombre of iii points/ And when he beginneth thus to move from his whit point/ he hath the nature of the rooks of the right side and of the lift side for to go black or which/ And also he may go unto the white point where the guards of the city been set And in this point he hath the nature of a knight. And these two manners of moving appertaineth other while to the queen/ and for as much as the king and the queen that been conjoined together by marriage been one thing as one flesh and blood/ therefore may the king move on the lift side of his proper point also weal as he were set in the place of the queen which is black/ and when he goth right in manner of the rook only/ And it happen that the adversary be not covered in any point in the second line/ The king may not pass from his black point unto the third line/ And thus he sortisith the nature of the rook on the right side and lift side unto the place of the knights and for to go right tofore In to the white point to fore the merchant/ And the king also sortyst the nature of the knights when he goth on the right side in two manners/ For he may put him in the wide space to fore the physician/ And in the black space to fore the taverner/ And on the other side he goth in to other two places in lyk wise that is to fore the smith/ and the notary/ And thus as in going out first in to four points he sorteth the nature of knights and also the king sortiseth the nature of the alphins at his first yssu in to ii places And he may go on both sides unto the white place wide/ that one to fore the smith on that on side/ and that other ●o for the taverner on that other side All these issues hath the king out of his proper place of his owen virtue when he beginneth to move. But when he i● once moved fro his proper place ● He may not me●e but in to one space or point and so from one to an other/ And than he sortiseth the nature of the common people/ and thus by good right he hath in himself the nature of all/ For all the virtue that is in the members cometh of the heed and all me●yng of the body/ The beginning& life comen from the heart ● And all the dignity that the subjects have by execution and continual appearance of their moving& issue The king detaineth it& is attrib●ed to him/ the victory of the knights/ the prudence of the judges/ the authority of the vicars or legates The continence of the queen the concord& unity of the people Ben not all these things ascribed unto the honour and worship of the king In his issue when he moved first The third line to fore the people he never exceedeth/ from in the iii nombre all manner of states begin to move For the trynary nombre containeth iii parties/ which make a perfect nombre/ For a trynarye nombre hath. i.ii.iii. Which joined together maken vi Which is the first perfect nombre And signefieth in this place/ vi. persons named that constitute the perfection of a royalme That is to weet the king. the queen. judges. knights. the vicars or legates/ and the common people And therefore the king ought to begin in his first meaning of iii points/ that he show perfection of life as well in himself as in other After that the king beginneth to me●e he may lead with him the queen/ after the manner of his issue For why the queen followeth unto two angularye places/ after the manner of the alphyn/ and to a place indirect in the manner of a rook in to the black point to fore the phisicien/ herein is signified that the women may not move neither make vows of pilgrimage ner of voyage without the will of their husbands/ For if a woman had a vowed any thing/ her husband living/ and again saying/ she may not yield ne accomplish her vow/ if the husband will go oughwer. he may well go with out her And if so be that the husband will have her with him/ she is bounden to follow him/ And by reason For a man is the heed of a woman/ and not econuerso/ For as to such things as long to patrimony/ they been like/ but the man hath power over her body/ And so hath not the woman over his And therefore when the king beginneth to me●e. the Queen may follow/ And not alway when she moved it is no need the king to move/ For why four the first lignes be with in the limits and space of the royalme/ And unto the third point the king may move at his first moving out of his proper place/ And when he passeth the fourth line he goeth out of his royalme. And if he pass one point let him beware/ For the person of a king Is accounted more than a thousand of other/ For when he exposeth him unto the paryllis of battle/ Hit is necessary that he go temperately and slily/ For if he be taken or ded/ or else Inclusid and shut up/ Alle the strengths of all other fail and all Is finished and lost/ And therefore he hath need to go and move wisely/ And also therefore he may not move but one point after his first moving but where that ever he go forward or bacward or on that one side or that other or else cornerwyse/ He may never approach his adversary the king nerrer than in the third point/ And therefore the kings in battle ought never tapproche one nigh that other/ And also when the king hath gone so far that all his men be lost/ than he is sole/ And than he may not endure long when he is brought to the extremity/ And also he ought to take heed that he stand not so that a knight or an other saith check rook/ than the king loseth the rook/ That king is not well fortunate that loseth him to whom his authority delegate appertaineth/ who may do the needs of the royalme if he be privyd taken or deed/ that was provisour of all the royalme/ he shall bear a sack on his heed that Is shut in a city/ And all they that were therein been taken in captivity and shut up etc.   

¶ The second chapter of the fourth book of the queen and how she issueth out of her place.  
When the Queen which is accompanied unto the king beginneth to move from her proper place/ She goth in double manere/ that is to weet as an Alphyn when she is black/ she may go on the right side& come in to the point to fore the notayre And on the lift side in the black point and come to fore the guards of the city And it is to weet that she sortiseth in herself the nature in iii manners first on the right side to fore the alphyn/ Secondly on the lift side where the knight is/ And thirdly indirectly unto the black point to fore the physician And the reason why. Is for as much as she hath in herself by grace/ the authority that the rooks have by commystion/ For she may give& grant many things to her subgetts graciously And thus also ought she to have perfect wisdom ● as the alphyns have which been judges/ as it said above in the chapitre of the Queen/ And she hath not the nature of knights/ And it is not sitting ne covenable thing for a woman to go to battle for the fragility and feebleness of her/ And therefore holdeth she not the way in her draft as the knights done/ And when she is moved once out of her place she may not go but fro one point to an other and yet cornerly whether it be forward or backward taking or to be taken/ And here may be axid why the queen goth to the battle with the king/ certainly it is for the solace of him/ and ostention of love/ And also the people desire to have succession of the king And therefore the tartaris have their wives in to the field with 'em/ yet it is not good that men have their wives with 'em/ but that they abide in the cities or within their own terms/ For when they been out of their cities and limits they been not sure/ but holden suspect/ they should be shamefast and hold all men suspect/ For dyna jacobs' daughter as long as she was in the house of her brethren/ she kept her virginity/ But assoon as she went for to see the strange regions. Anon she was corrupt and defouled of the son of sichem/ Seneca saith that the women that have evil visages been gladly not chaste/ but their courage desireth gladly the company of men/ And Solynus saith that no beasts femellies desire to be touched of their males when they have conceived/ Except woman which ought to be a best reasonable/ And in this case she loseth her reason/ And Sidra● wythnesseth the same And therefore in the old law/ the faders had divorce wives and An●●llys to th'end when one was with child they might take another▪ They ought to have the visage inclined for ●●schewe the sight of the men/ that by the sight they be not moved with incontinence and diffame of other/ And Ovid saith that there been some That how well that they eschew the deed/ yet have they great joy when they been prayed/ And therefore ought the good women flee the curyosit●es and places where they might faille in blame and noise of the people.   

¶ The fourth chapitre of the fourth book Is of the issuing of the Alphyn.  
THe manner and nature of the draft of the Alphyn is such/ that he that is black in his proper siege is set on the right side of the king/ And he that is whit is set on the lift side/ And been called and named black and white/ But for no cause that they be so in substance of her proper colour/ But for the colour of the places in which they been set/ And alway be they black or white/ when they been set in their places/ the alphyn on the right side/ going out of his place to the right sydeward cometh to fore the labourer/ And it is reason that the judge aught to defend and keep the labourers and possessions which been in his jurisdiction by all right and law/ And also he may go on the lift side to the wide place to fore the phisicien/ For like as the phisiciens have the charge to hele the infirmities of a man/ In like wise have the judges charge to appease all strives and contentions and reduce unto unity/ And to punish and correct causes crymynels/ The lift alphyn hath also two ways fro his owen place one toward the right side unto the black space wide to fore the merchant/ For the merchants need oft times council and been in debate of questions which must be determined by the judges/ And that other issue is unto the place to fore the rybauldis And that is be cause that oft times among them. fall noises dissensions theft and manslaughter/ wherefore they ought to be punished by the judges/ And ye shall understand that the alphyn goth alway corner wise fro the third point to the third point keeping alway his own siege/ For if he be black/ he goth alway black/ And if he be white he goth alway white. the issue or going cornerly or angularly signefieth cautel or subtlety/ which judges ought to have/ The iii points betoken iii things that the judge aught to attend/ A judge aught to further rightful a true causes. secondly he ought to give true council/ and thirdly he ought to give and judge rightful sentences after tha legeances/ And never to go fro the rightwiseness of the law/ And it is to weet that the Alphyn goth in six drawhtes all the tablier round about/ and that he cometh again in to his owen place/ And how be it that all reason and good perfection should be in a king/ yet ought it also specially be in them that been conceyllours of the king and the Queen And the king ought not to do any thing doubtouse/ till he have axid council of his judges And of the sages of the royalme And therefore ought the judge ●o be parfaytly wise and sage as well in science as in good manners/ And that is signified when they mean from three points in to three/ For the sixth nombre by which they go all th'exchequer/ And bring 'em again in to her proper place in such wise that th'end of her moving is conjoined again to the beginning of the place frowhens they departed/ And therefore it is called a parfayt moving.   

¶ The fifth chapitre of the fourth Tractate Is of the moving of the knights.  
AFter the issue of the Alphyns we shall devise to you the issue& the moving of the knights/ And we say that the knight on the right side is whit/ And on the lift side black/ And the issue and moving of 'em both is in one manner when so is that the knight on the right side Is whit/ The lift knight is black/ The moving of hem is such/ That the white may go in to the space of the alphyn/ as it appeareth of the knight on the right side that is white. And hath three issues fro his proper place/ one on his right side in the place to fore the labourer/ And it is well reason that when the labourer and husband man hath laboured the fields/ the knights ought to keep them/ to th'intent that they have victuals for themself and their horses/ The second issue is that he may move him unto the black space to fore the notary or draper. For he is bounden to defend and keep them that make his vestementis& covertours necessary unto his body. The third issue is that he may go on the lift side in to the place tofore the merchant which is set to fore the king/ the which is black/ And the reason is for as much as he ought and is holden to defend the king as well as his owen person/ when he passeth the first draft/ he may go four ways/ And when he is in the mids of the tabler he may go in to viii places sundry/ to which he may run And in like wise may the lift knight go which is black and goth out of his place in to white/ and in that manner goth the knight fighting by his might/ and groweth and multiplieth in his points/ And oft times by them the field Is won or lost/ A knight's virtue and might is not known but by his fighting/ and in his fighting he doth moche harm for as much as his might extendeth in to so many points/ they been in many peryllis in their fighting/ And when they escape they have the honour of the game And thus is it of every man the more vailliant/ the more honoured And he that meeketh himself oft times shineth clearest.   

¶ The sixth chapitre of the fourth tractate treateth of the issue of the rooks and of her progression.  
THe moving and issue of the rooks which been vicairs of the king is such/ that the right rook is black and the lift rook is white/ And when the chess been set as well the nobles as the common people first in their proper places/ The rooks by their proper virtue have no weigh to issue but if it be made to them by the nobles or common people/ For they been enclosed in their proper sieges/ And the reason why is such That for as much as they been vicars lieutenants or comyssioners of the king/ Their authority is of none effect tofore they issue out/ And that they have begun truhaunce their office/ For as long as they be within the palace of the king/ So long may they not use ne execute their commission/ But anon as they issue they may use their authority/ And ye shall understand that their authority is great/ for they represent the psone of the king/ and therefore where the tablier is wide they may ●●nne all the triblier/ In like wise as they gone through the royalme and they may go as well white as black as well on the right sid●& lift as forward and backward/ And as fer may they run as they find the tablier wide whether it be of his adversaries as of his owen fellowship/ And when the rook is in the middle of the tablier/ he may go which way he will in to four right lignes on every side and it is to weet that he may in no wise go cornerwyse/ but alway right forth going& coming as afore is said/ wherefore all the subjects of the king as well good as evil ought to know by their moving that authority of the vicairca and comyssioners ought to be very true rightwis& just/ and ye shall understand that they been strong and virtuous in battle For the two rooks only may vanquish a king their adversary and take him/ and take from him his life and his royalme/ And this was done when chirus king of pierce And darius king of medes slew balthasar and took his royalme from him. Which was nephew to enylmoradach under whom this game was founden.   

¶ The seventh chapitre of the fourth book treateth of the issue of the common people etc  
ONe issue and one moving appertaineth unto all the people/ For they may go fro the point they stand in at the first moving unto the third point right forth to fore them/& when they have so done they may afterward mean no more but fro one point right forth in to an other/ And they may never return backward And thus going forth fro point to point They may get by virtue and strength/ that thing that the other noble find by dignity/ And if the knights and other nobles help 'em that they come to the ferthest sign to fore them where their adversaries were set. They acquyre the dignity that the queen hath granted to her by grace/ For if any of them may come to this said line/ if he be white as labourer draper phi●icyen or keeper of the city been/ they retain such dignity as the queen hath/ for they have gotten it/ and than returning again homeward/ they may go like as it is said in the chapitre of the queen And if any of the pawns that is black/ as the smith the merchant the taverner and the ribald may come with out damage in to the same utterest line/ he shall get by his virtue the dignity of the black queen And ye shall understand/ when these common people mean right forth in her line/ and find any noble person or of the people of their adversaries set in the point at on any side to fore him/ In that corner point he may take his adversary wherther it be on the right side or on the lift/ And the cause is that the adversaries been suspicious that the common people lie In a wait to Rob her goods or to take her persons when they go upward right forth. And therefore he may take in the right angle to fore him one of his adversaries/ As he had espied his person/ And in the lift angle as robber of his goods/ and whether it be going forward or returning fro black to white or white to black the pawn must alway go in his right line/ and alway take in the corner that he findeth in his way/ but he may not go on neither side till he hath been in the furthest line of thexchequer/ And that he hath taken the nature of the d●●nghtes of the queen/ And than he is a fires/ And than he may go on all sides cornerwyse fro point to point only as the queen doth fighting and taking whom he findeth in his way/ And when he is thus comen to the place where the noble● his adversaries were set he shall be named white fires or black fires/ after the point that he is in/ and there taketh he the dignity of the queen etc And all these things may appear to them that beholden the play of the chess/ and ye shall understand that no noble man ought to have despite of the common people/ for it hath been oft times seen/ that by their virtue a wit/ Diverce of them have comen to right high a great estate as poops bishops Emperors and kings/ As we have in the history of David that was made king/ of a shepherd and one of the common people/ and of many other etc. And in like wise we read of the contrary/ that many noble men have been brought to misery by their default As of gyges which was right rich of lands and of richesses And was so proud that he went and demanded of the god Apollo/ if there were any in the world more rich or more happy than he was/ and than he heard a voice that issued out of the fosse or pit of the sacrifices/ that a people named agalaus sophide which were pour of goods and rich of courage was more acceptable than he which was king And thus the god Apollo allowed more the sapience& the seurte of the pour man and of his little main/ than he died the estate and the person of giges ne of his rich main/ And it is more to allow a little thing scurly poursiewed than moche good taken in fere and dread And for as much as a man of low signage is by his virtue enhanced so much the more he ought to be glorious and of good renomee/ virgile that was born in lombardy of the nation of mantua and was of low and simple lineage/ yet he was sovereign in wisdom and science and the most noble of all the poctes/ of whom the renome is and shall be during the world/ so it happened that an other poet asked and demanded of him wherefore he setted not the versis of homere in his book/ And he answered that he should be of right great strength and force that should pluck the club out of hercules hands/ And this sufficeth the state and draughtis of the common people etc.   

¶ The eight chapitre and the last of the fourth book of the epilogation and recapitulation of this book.  
FOr as much as we see and know that the memory of the people is not retentyf but right forgetefull when some here long talis a histories which they cannot all retain in her mind or record Therefore I have put in this present chapitre all the things abovesaid as shortly as I have con/ First this play or game was founden in the time of em●merodach king of Babilone/ And exerses the philosopher otherwise named philometer fond it/ And the cause why/ was for the correction of the king like as it appeareth in three the first chapters for the said king was so tyrannous and fellow that he might suffer no correction/ But slew them and died do put 'em to death/ that correctid him/ and had than do put to death many right wise men Than the people being sorrowful and right evil pleased of this evil life of the king prayed and required the philosopher/ that he would repryse and tell the king of his folly/ And than the philosopher answered that he should ●●dede if he so died/ and the people said to him/ Certes then oughtest sooner will to die to th'end that thy renome might come to the people than the life of the king should continue in evil for lack of thy council/ or by fault of reprehension of the/ or that thou darest not do and show/ that thou sayst/ And when the philosopher herd this he promised to the people that he would put him in devoir to correct him/ and than he began to think in what manner he might escape the death and keep to the people his promise/ And than thus he made in this manner and ordained th'exchequer of lxiiii points as Is afore said/ And died do make the form of chequers of gold and silver In human figure after the fations and forms as we have dyvysid and showed to you tofore in their chapters/ And ordained the moving and the state after that it is said in the chapters of theschesses' And when the philosopher had thus ordained the play or game/ and that it pleased all them that saw it/ on a time as the philosopher played on it/ the king came and saw it and desired to play at this game/ And than the philosopher began tenseigne and teach the king the science of the play& the draughts. saying to him first how the king ought to have in himself pity. debonaire and rightwiseness as it is said tofore in the chapitre of the king And he ensigned to him the estate of the queen and what manners she ought to have And than of the alphyns as connceyllours and judges of the royalme And after the nature of the knights/ how they ought to be wise. true and courteous and all the order of knighthood And than after/ the nature of the vicars& rooks as it appeareth in their chappitre And after this how the common people aught to go each in his office/ And how they ought to serve the nobles. And when the philosopher had thus taught and enseigned the king and his nobles by the manner of the play and had rephended him of his evil manners/ The king demanded him upon pain of death to tell him the cause why and wherefore he had made& founden this play and game And what thing moved him thereto/ And than the philosopher constrained by fere and dread answered/ that he had promysid to the people which had required him that he should correct and reprise the king of his evil vices/ but for as much as he doubtid the death and had seen that the king died do slay the sages& wise men/ That were so hardy to blame him of his vices/ he was in great anguish& sorrow/ how he might find a manner to correct& reprehend the king/ And to save his owen life/ and thus he thought long& studied that he fond this game or play/ Which he hath do set forth for to amend and correct the life of the king and to change his manners/ and he adjusted with all that he had founden this game for so moche as the lords and nobles habonding in delices& richessis/ And enjoing temporal peace should eschew idleness by playing of this game/ And for to give 'em cause to leave her pensiveness and sorrows/ In avysing& studying this game. And when the king had herd all these causes/ He thought that the philosopher had found a good manner of correction/ And than he thanketh him greatly/ and thus by thensignment and learning of the philosopher he changed his life his manners& all his evil conditions And by this manner it happened that the king that to fore time had been vicious and disordinate in his living was made just. and virtuous. debonair. gracious and and full of virtues unto all people/ And a man that liveth in this world with out virtues liveth not as a man but as a beast/ And therefore my right redoubted lord I pray almighty god to save the king our sovereign lord& to give him grace to issue as a king& tabounde in all virtues/& to be assisted with all other his lords in such wise that his noble royalme of Englond may prosper& abound in virtues/ and that sin may be eschewid justice kept/ the royalme defended good men rewarded malefactors punished& the idle people to be put to labour that he with the nobles of the royalme may regne gloriously In conquering his rightful inheritance/ that very peace and charity may endure in both his royalmes/ and that merchandise may have his course in such wise that every man eschew sin/ and increase in virtuous occupations/ praying your good grace to receive this little and simple book made under the hope and shadow of your noble protection by him that is your most humble servant/ in gree and thank And I shall pray alimighty god for your long life& welfare/ which he preserve And send you thaccomplisshement of your high noble. joyous and virtuous desires Amen:/: Fynysshid the last day of march the yer of our lord god. a. thousand four hundred and lxxiiii