THe holy apostle 〈…〉 saint 〈…〉. Alle 〈…〉 unto 〈…〉. Wherefore 〈…〉 that it might 〈…〉 and understanding of such as been 〈…〉. Of which 〈◊〉 number is infenyte/ And 〈◊〉 to the s●me saith Solomon. that she number of fal●e. is infenyte And among all other good werkyes. It is a work of right special recomendation to inform and to late understand wisdom and virtue unto them that be not ler●yd ne can not discern wisdom fro solely. Thine among whom there was an excellent doctor of divinity in the priam of france of the order of thespy●ul of Saint john's of Iherusalem which enteri●d the same and hath made a book of the chess mo●alyse●. which at such time as I was resident in brudgys' the 〈◊〉 of flanders 〈◊〉 to my hands/ which when I had red and 〈◊〉/ ne seemed full necessary for to be had in english/ And in eschewing of idleness And to th'end that some which shoe not see● it/ ne understand french ne latin. I delybered in myself to translate it in to our maternal tongue. And when I so had achy●●●d the said translation. I died do set in enprynte a certain number of them. Which anon were depended and sold. wherefore by cause this said book is full of wholesome wisdom any deified unto every estate and degree/ I have purposed to enpeynte it/ showing therein the figures of such persons 〈◊〉 longer/ to the isaiah. In whom of astate and degrees 〈◊〉 compryse●/ beseeching all them that this ●●el wersie shall see 〈◊〉/ or need to sue me for ●eased see the ●●de & simple making and ●dueyn in to 〈◊〉 english/ And were as ●● definite to correct and amend/ and in so doing they shall deserve merit and thank▪ and I shall pray for them/ that god of his greed mercy shall reward them in his everlasting bliss in heaven/ to the which he being his/ that with his precious blood redeemed us Amen   

This book is divided and departed in to four traytyes and parties  

The first treaty  
How the play of the chess was first sounden and under what king capitulo j  
w●● fond first the play of the chess capitulo ij  
Wherefore the play was sounden and maked Capitulo iij   

The second treaty  
The form of a king of his manners and estate ca j  
The form & manners of a queen ca ij  
The conditions & form of the alphyns ca iij  
The order of chivalry or knighthood h●● offices and manners capitulo iiij  
The form and manner of wokes capitulo v   

The third treaty  
The offices & manners of labourers Capitulo j  
The manner & office of a smith capitulo ij  
Thoffice of no●●ries/advo●●●es sc●●ners and derepers or clothmakers capitulo iij  
The manners of marchunies & changers capitulo iiij  
The form of phisiciens. saches' spycers and appotycaryes capitulo v  
Of treverners. hostelers & vituillers capitulo uj  
Of keepers of towns. receivers of custom and tollenars capitulo seven  
Of messengers. a●rours. Ryboulees and players at the dice capitulo viii   

The fourth treaty  
Of the chess lord in genere how it is made capitulo j  
The draft of the king and how he moveth him in the exchequer capitulo ij  
Of the moving of the queen and how she issueth out of her place capitulo iij  
Of the issue of the Alphyns capitulo iiij  
Of the moving of the knights capitulo v  
Of thissue of the wostie & of the progress capitulo uj  
Of thissue of the common people whom the pa●●nes represent capitulo seven  
Of the epilogation and recapitulation of this book capitulo viii    


〈…〉  
 
Among all the evil conditions a figures that may be 〈◊〉 man the first and the gree●est is. when he feareth not ne●●ceth to dispose & make wooth god by sin & the people by living disordonatly/ when ●e retcheth not nor taketh heed unto them that reprove him and his vices/ But sleeth them. In such wise as did the emperor new· which did do slay his master ser●que/ for as much as he might not suffer to be ●●preuyd & taught of him in like wise was sometime a king in babylon that was named 〈…〉 the sage and wise men of 〈…〉 co●●de not tell him his 〈◊〉 that he 〈…〉 might and had forgotten 〈◊〉 as it 〈…〉 bible in the book of 〈…〉 this king thine 〈◊〉 mero●●ch was this game and play of the chess 〈◊〉 True it is that some ●●ch 〈◊〉 that this play was ●●●●an in the time of the traylles and siege of . But that is not so/ For this play came to the plays of the Caldees as diomedes the greest saith and reserveth/ that among the philosophees was the most reno●d play among of other plays. And after that came this play in the time of ab●andre the gre●● into egypt 〈◊〉 so unto all the parties toward the south. And the cause wherefore this play was so renowned shall he said in the iij chepitre.   

〈…〉 Capitulo ij  
 
●His play fond a philosopher of theeyent which was named in Chaldee Eversee or in gre●e philemetor which is as much to say in english as he that ●ouyth justice and measure/ And this philosopher was renowned greatly among the greeks and them of Athenes which were good clerks and philosophers also renowned of their cunning/ This philosopher was so Just and true that he had liefer die/ than to live long and be a falls flatterer with the said king/ For wh●n he beheld the soul & sy●ful life of the king. And that no man durst blame him For by his great cruelty he put them all to death that if pleased him. He put himself in parel of death and ●●iryd & ●●eo● rather to die than longer to live. The evil life and disfamed of a king is the life of a cruel best. and ought not long to be sustained/ for he destroyeth him that displesith him. And therefore rehearseth valerius. that there was a wise man named theodore 〈◊〉 whom his king did to hang on the cross for as much as he reptevyd him of his evil & foul life/ and alway as he was in the torment he said to the king. Upon thy counselors and them that been clad in thy clothing and w●y● were more reason that this torment should come● for as much as they d●● not say to the the troth for to do justice rightwyslye of myself I make no force whether I die on the land or on the water or otherwise/ As who saith he retched not to die for justice. In like wise as democreon the philosopher put out his own eyen by cause he would not see that no good might come to the evil and vicious people with cut right/ And also desortes the philosopher as he went toward his death. His wife that followed after him said that he was dayned to ●th wrongfully thenne he answered and said to her·s hold thy peace and be still it is better and more meritorye to die by a strong & unrightful judgement/ than that I had deserved to die.   

The third chapter of the first tractate treateth wherefore the play was founden and maad Capitulo iij  
 
THe causes wherefore this play was founden been in The first was for to correct and reprove the king for when this sting enylmerodach saw this play▪ And the barons. knights. and gentlemen of his court play with the philosopher/ he marveled greatly of the beau●●e and noveltee 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 served 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 each him/ and to show him the manner of the table/ of the hesse lord/ and the chess main. And also the manners & the conditions of a king of the nobles and of the common people and of their offices/ and how they should be touched & drawn/ And how he should amend himself/ and become virtuous/ and when/ this king heard that he reproved him/ he demanded him upon pain of death to less him wherefore he had founden and maad 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 bebelo●yd of thy people. Thus than I desire that thou have other government thenne thou hast had. & that thou have upon thyself first seign●urie & 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 & comalidour when he can not rule ne● may rule himself/ and that his virtues domyne above his vices/ for seignourie by force and will may not long endure/ then thus may thou see done of the causes why and wherefore I have founden & maad this playt. which is for to correct and reprove the of thy tyranny & vicious living. for all kings ought specially to here her corrigiours or correctors/ and her corrections to hold and keep in mind. In like wise as valerius rehearseth that the king cosdre had a noble and renowned knight that said in reproving of Alixandre that he was to much covetous/ & in especial of the honours of the world/ And said to him if the gods had maked thy body as great as is thy he●●e. all the world 〈◊〉 not hold the for thou holdest in thy right h●nd all t●●●●yent/ and in thy lift hand the o●cedent. sith than het is ●o 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 i● theyres. If thou be a man/ think that thou shalt die. and than thou shalt do●●oon evil/ if thou be nought/ forget thyself. There is no thing so strong and farm. but that sometime/ a feeble thing casteth down and overthrow it. How well that the lion be the strongest be'st/ yet sometime a lityl by●de ereth him/ The second cause wherefore this play was founden and maked. was for to keep him from idleness/ whereof seneque saith unto lucylle idleness without 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. & 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 & idleness whereof cometh oft times many evil is and gret● sins/ and by this idleness the herd is quenched whereof cometh good desperation. The third cause is that every man naturally desireth to know and here novelteets and tidings. for this cause they of Athenes studied as we read/ and for as the corporal or bodily sight enpessheth and letteth otherwhile the knowledge of subtle things. Therefore we read that democrite the 〈…〉 put out his of●en ●yn/ For as much as he 〈…〉 have the ●●li●e enlargement and vnderst●ndyng have been ma●e blind that were great chellis in 〈◊〉 wise as has dedimus bishop of o●●●andrie. that how well that he fa●●e not. yet he was so great a clerk/ that gregore nazciz and saint Jerome that were clerks and mayst●●● to other came for to be his 'zounds and learned of him. And saint antony the great her●yce a●m for defre him on a time and among all other things/ he demanded him if he were not greatly dysplesid that he was blind & saw not. and by answered/ that he was greatly abashed for that he supposed not that he was not displeasid in that he had lost his sight/ and saint antony answered to him I m●●uaise much that it displesith 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 angels/ And for these causes foresaid the philosopher intended to put a weigh all pensifne● and thoughts. and do think only on this play as shall be said and appear in this/ book after    


〈…〉 first chapter treweth of 〈…〉 & of 〈◊〉 estate Capitulo 〈◊〉  
TThe king must be thus maked for he must sit in a chayer clothed in purpur/ c●●●ed on his heed in his right hand a sceptre and in the lift ●onde on apple of gold/ for he is the most greatest and highest in dignity as love all other and most w●ethy. And that is signified by the ●●●one. for the glory of the people is the dignity of the King/ and above all other the king ought to be replenished with virtues and of grace. and this signifieth the purpur. Fo● in like wise as the rokee of purpur maketh fair and en●e●●ssheth the body. the same wise virtues maketh that ●owle/ he aught alway think on the government of the royalme & who hath thadmynyst 〈◊〉 of justice/ and this should he by himself principally/ This signifieth the apple of gold that he holdeth in his fift hand/ and for as much as it aperteyneth unto him ● punish the rebels hath he the sceptre in his right hand. And for as much as misericord and troth conserve and step the king in his trowne/ Therefore ought a king to be merciful and debonayr for when a king or prince desireth or will be beloved of his people let him be governed by debonayrde And vilerius saith that deboneyrte percyth the hearts of strangers/ and amolissheth and maketh soft the hearts of his enemies. whereof he reher●th that phylostratus that was due of athens had a daughter. whom a man loved so ordantly 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 due/ 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 the answer of a noble & debonayr prince that suffered that villainy ●●on to his daughter & to himself yet more. This prince had also a friend that was ●●med arispe that said on a time as much villainy unto the prince as any man might say. And that might not suffice him. but he ●●atchid him in the visage. the prynes suffered him patiently in such wise as though he had done to him no villainy but courtesy. And when his sonees wells have avenged this villainy. he commanded the● 〈…〉 so to dodo/ The next day 〈…〉 of the right great villainy that he had 〈…〉 lord without cause/ He fell in dyspayr and 〈…〉 himself/ when the due knew and understroke 〈◊〉. he came to him and said ne doubt the no thing. and ●●re to him by his faith/ that also well he was and s●●● he his friend fro them forthon as ever he had been before if he would/ and thus he respited him of his death by his de●onayte/ and in likewise 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 tofore him & demanded of them if they had so said. than one of them answered & said/ if the win & 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 lawhe. For they had confessed that such language as was said and spoken was by drunkship/ And for this cause of debonairty the people of tarente took for a custom that the drunken men should be punished/ and the sober men praised/ The king then thus ought to love humy●i●de and have falsity after the holy scripture that speaketh of every man generally. For the king in his royalme representeth god & god is ●rite. and therefore him aught to say no thing but if hi● were vecry●able and stable/ Valerius rehearseth that Alyxandre with all his dost rood for to destroy a city which was named lapsate/ When than a phylosophre which had to name anaxymenes which had been tofore master & governor of alixandre herd & understood of hes coming/ came again alixander to desire and 〈◊〉 of him. And when he sow alixander he supposed to have ●●yd his request. Alixander broke his demand tofore and swore to him to sort he asked ●ny thing by his gods that such thing 〈◊〉 he a●yd or requyerd of him. he would 〈◊〉 no wisdom. then the philosopher requyerd him to destroy 〈◊〉 ●yte wh●n Alixander understood his desire & the oath that he such made. he suffered the eyte to stand and not to be destroyed fforest had liefer not to do his will 〈◊〉 to be 〈◊〉 and forsworn and do against his oath 〈…〉 that no great man n● lord should not 〈◊〉 But where as is great ne●● and that the simple 〈◊〉 or werde of a prince oughe to be more stable then 〈◊〉 of a mate●●unt/ Alas who keep the princes their 〈…〉 dayre/ not only her promises but their 〈◊〉 see se●●●e and writings and signs of their pro●● 〈◊〉 hands all faileth god amend hit/  
A king also aught to hate all cruelty/ For we read that never died yet any preious person of evil death. ne cruel person of good death Therefore recounteth Valerius that there was a man named therise a workman in metal/ that made a bowl of coppre and a lityl wyket on the side whereby men might put in them that should be brent therein And it was maked in such manner. that they that should be put and enclosed therein should cry no thing like to the voice of a man but of an ox.  
And this made he by cause men should have the lass pity of them/ When he had maked this bowl of copper. he presented it unto a king which was called philarde that w●● so cruel a tyrant that he def●●ed in no thing but in cruelty. And 〈…〉 him the 〈◊〉 of the ●ole Then phi●●●de here and understood this 〈◊〉 allowed and praised moche the work and after said to him thou that art more cruel than I am shalt assay and prove hast thy present and ye fee and so made him to go in to the bull and die an evil doth. Therefore saith ounde there is no thing more reasonable then that a man die of such death an he purchaseth unto other. Also the king ought sou●●raynly keep justice/ who maketh or ke●●●t a 〈◊〉 with out justice. of 〈◊〉 so●●e there must be great 〈◊〉: theft. Therefore redberth Saint Augustyn 〈◊〉 book which is entitled the city of god that there was a thief of the see named deomedes that was a g●ete 〈…〉 so moche harm that the complaints came tofore 〈◊〉 which did him to be taken and brought afore be 〈◊〉 And he demanded him wherefore he was so 〈…〉 cruel in the see/ And he answad to him again 〈◊〉 as much as thou art ●on a land in the world. so 〈◊〉 another in the see/ But for as much as the evil that 〈◊〉 do is in oon galley or tweyn therefore I am called a ●●ee● But for as much as thou dost in many ships and with great puissance and power. Therefore ar●e their called an Emperor. But if fortune were for me in such wise/ I would froome a good man and better then I now am/ But thou the more richer and fortunate that thou art/ The more worse art thou/ alyxaunder 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 mavayste. and so he made him rich/ and this was he that afterward was a good prince & a good justicer/ The king ought to be sove mynly 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 and of good manners & condiciens that his children shall follow gladly the same. for a good son and a true ought not to forsake and go fro the good conditions of his father/ for certes it is against god and nature in party wh●n a man taketh other thenne his proper wife/ and that see we by birds. of whom the male and female have to guider the charge in keeping and nourishing of their young fowls and byrdes·s For some trance of f●wle● keepen them to their females only. As 〈…〉 by storks dowues and turtils. But the fowls that n●r●ss●●th not their birds have many wives and 〈◊〉 As the co● that no thing nousshith his chickens And therefore among all the beasts that been/ man and we man putteth most their entence and have most 〈◊〉 & charge in nourishing of their children. & therefore d●n they against nature in party when they 〈◊〉 the●e wy●to for other women of their chafed to 〈◊〉 valerius an ex●yse & saith that there was a man of rome which was named scipio african for as much an he had conquered afrique how well that he was of rome born. when he was of 〈◊〉 year of age he conquered cartage: took much people in hostage among whom he was presented with a right say maid for his solace & pla●sir which was assured & hundfast unto a noble young gentleman of cartage which was named Indivicible/ and anon as this gentle scipio knew that not withstanding that he was a prince noble & lusty/ did do call anon the parents & kinsman of them & delyuted to them their daughter with out doing of ●ny villainy to her/ And the ransom or gold that they had ordained for their daughter. gave it every deel in dowa●ire to her. and the young man that was her husband saw the fr●eters chise & gentleness of him/ turned himself and the hearts of the noble people unto the love & alliance of the romans/ & this sufficeth as touching the king   

The second chapiter of the second book and treateth of the form and manners of the queen capitulo secundo  
tHus ought the queen be maked/ She aught to be a fair lady sitting in a chair and crowned with a cowne on her heed and clad with a cloth of gold and a mantle above furrid with ●rmynes. and she should sit on the fift side of the king for the amplexions and enbrasynges of her husband like as it is said in Scripture in the Canticles. her lift arm shall be 〈…〉 heed and her right arm shall beclyppe 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 then by election/ For often times the electoure 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 liguage and by true succession. He is caught ensigned and nourished in his youth all good and vertuou●●●●tches and manners of his father. And also the princes of the royalme dare not so hardyly move war against a king having a son for to reign after him/ and so a queen ought to be chaste wise. of honest life. well manerd and not Curious in nourishing of her children/ Her wisdom ought not only to appear in fait 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 acoording thereto Macrobe rehearseth in the book of the dreams of Scypyo. 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 heads and so departed/ And when he was come● home from the senatoyre and fro the council with his father/ His mother demasided 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 nor say it for so moche as it was defended upon pain of death/ then was the mother more desirous to know than she was to fore/ And began to flate●e 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 fiere it secret. And to tell 〈◊〉 to noon 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 b●s●●ondys/ 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 gossyd and told to her this council secretly. And she told to another. And thus every wife told it to other in secrete●r thus it happened anon after that all the wives of Rome came to the senatoyre where the senators were assembled and cried with an high voice. 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 wist not to say/ nor what/ nor how to answer. till at last that the child papire rehearsed to them all the case and faith how it was happened. And when the senators herd and understood the matter they were greatly abashed/ & commended greatly the Ingenye and wit of the child that so wisely contrived the lie rather than he would discover their council. And forth with made him a senator/ and established and ordained fro than forthon that no child in any wise should enter in to the counsel house among them with their ●●ers except papitus· whom they would that he should aswey be among them. Also a queen ought to be chaste For as she is above all other in estate and reverence. So should she be ensample unto all other in her living honest lie/ whereof Jerome rehearseth against jonynyan. that there was a gentle man of rome named duele· and this man was he that first fond the manner to fight on the water/ and had first the victory/ This duel had to his wife one of the best women and 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 ylie. And so it happened that this duel became so old that he stooped and quaked for age. and on a time one of his adversayres reproved & replenished him saying that he had a stinking breath. And forth with he went home to his wife all angry and abashed/ and ●yed her why & wherefore she had not told his default to him that he might have founden remedy to have been purged thereof & she answered that as for as much as she supposed that every man had the same fault as well as he/ For she kyst never any man's mouth but her husbands. O moche was this woman to be praised and 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 then by her. Also we read that there was a widow named Anna/ which had a friend that counorylled her to marye· 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 & that he were as good as he was·s I should ever been afeard to lose him/ like as I lost that other. & then should I live alway in feré and dread. which I will not. And if it happened me to have a worse· what should h●t 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 and of high sy●●ed named lucrecia/ And had an husband named Colatyne which desired on a time the Emperors son named torquyne thorguillous or the proude· and he was call sixth for to come dine and sport him in his castle or manoyr 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 manner/ & her beauty. he was all muysshed and esprised with her love forthwith/ And espied a time when her husband Collatyn went unto the host of th'emperor. and came 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 lucrecia lay. and when he supposed & knew that every body was in his first sleep. he came unto the bed of lucresse and that one hand set on her breast and in that other honde a naked sword. and said to her. Lucrece hold thy peace and cry not. For I am sixth ●arquynus son. for if thou speak any word thou shalt be deed/ and for fere she held her peace. Thenne he began to pray and promise many things/ and after he menaced and threatened her that she should incline to him to do his will/ and when he saw he could nor might have his endente he said to her/ if thou do not my will/ I shall slay the and one of thy servants and shall say him all deed by thy side/ And then I shall say that I have slain you for your ribaldry. and success 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 letters to her husband her father her brethren and to her friends and to a man called brute counsellor and neve we to tarquyn/ and said to them that yesterday Syyte the emperors son came in to mine house as an enemy in likeness of a frende· and hath oppressed me/ And know thou Colatyn that he hath dishonoured thy bed/ And how well that he hath fouled and dishonoured my body. yet mine heart is not/ wherefore I beseech the of pardon foryes●es and absolution of the trespass but not of the pain. And he that hath done this sin to me it shall been to his mischance if ye do your 〈◊〉. and because no woman take ensample of lucresse and live after the trespass. but that she in like wise take ensample also of the pain. And forthwith with a sword that she held under her gown or rob/ she roof herself unto the heart And died forthwith tofore them. and then brute the counceyller 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 line/ And that never after none of them should come to dignity/ and all this was done/ For they bore the deed corpse though 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 and among all she ought to be tumerous and Shamefast/ For when a woman hath lost shamefastness she may ner can not we'll be chaste. Wherefore saith Symachus that they that been not shamefast have no conscience of luxury/ And saint ambrose saith that one of the best parementes and maketh a woman most fair in her person. is to be shamefast. Seneque rehearseth that there was one named archezylle which was so shamefast that she put in a pillow of feathers a certain some of money. and put it under the heed of a pour friend of heys/ which dissymy●● his poverty and would not nos durst not be a known of his poverty. 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 fomdes so secretly. that they know not whence it come/ for when we keep it secret and make no. lost 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 often times the daughters followen the tatches & manners of them that they been descended from whereof wleryus maximus saith that there was one that would mary. which came to a philosopher and asked council what wife he might best take. he answered that he should take her that thou knowest derceynly that her mother & her grauntdame have been chaste and well condycioned. for such mother/ such daughter commonly/ Also a queen ought to teach her children to been continent and keep chasttie entirely. as it is written in ecclesiastes. if thou have sons ensign and teach them and if thou have daughters keep well them in chastyte·  
For helemonde reherorth that every king & prince ought to be a clerk for to com●unde 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 senes the seven sciences liberal/ and said among other things that a king not lettrid resembleth an ass ●oroned/ Themperor octou●an maad 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 him 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 did so. he answered how well that he was lord and 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 these virginity have been maked queens/ For Poule the historiagraph of the lombards rehearseth that there was a duchess named remonde which had three sons & ij daughters And it happened that the king of hungry ca●t●uus assailed a castle where she and her chylddrens were Inn/ And on a day she beheld her enemies/ and among all other she saw the king that he was a well faring and a goodly man. Anon she was esprised and taken with his love. and that so sore that forth with 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/ 'sons 'zounds fled from her/ of whom one was named Ermoaldus & was youngest/ and after was due of boneventan & sithen 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 and chafing the flesh of she chikyns stank/ and when so was that they of longrye would have enforced and defowled ●n●ne they felt the stench and fled a weigh and so left 'em saying fie how these lomburdes stink. and so they kept their virgyntyte. Wherefore that one of 'em afterward was queen of france/ and that other queen of almain/ and it happened then that the king catunus took according to his promise the duchess/ and lay with her one night for to save his oath. & on the morn he made her commune unto all the hungres/ And the third day after he did do put a staff of tree fro the neither port of her. through her ●edy unto her throat or mouth/ for by cause of the lust of her flesh she betrayed her city and said such husband such wife. and this sufficeth of the queen   

The third chapter of the second treaty treateth of the Alphyns her offices and manners capitulo tercio.  
 
tHe alphyns ought to be maked and form in manner of judges sitting in a chair with a book open tofore their eyen/ and that is by cause that some causes been crymynel/ 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 whit as for the second. Their office is for to council the king. And to make by his commandments good saws & to inform all the royalme in good and virtuous manners/ And to judge and give sentence well and truly after the arras 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 ordeigne all that/ that aught to be kept be observed be fast and stable/ So that they be not found corrupt. for yeft for favour no forillgnage ne for envy varriable. And as touching the first point Seneque saith in the book of benefets that the poor diogenes was more strong than alixandre/ For Alixandre could not give so moche as diogenes would refuse. Marcus ●●rsus a roman of great renomee saith thus. that when 〈◊〉 had besieged and assailed them of Sament/ and beneventane which heard that he was pour/ they took a great mass and wedge of gold & sended 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 thee/ earth and eat his meet out of platters and dishes of tree and of wood. and did th●n her message/ to whom he answered and said that they should go home and say to them that sent them 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 by gold ne silver he shall not be corrupt ne corompid. Oftentimes 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/ Helymond rehearseth that demos●ene demanded of aristodone how moche he had won for pletyng of a cause for his client. And he answer a mark of gold. Demostenes answered to him again/ that he had won as much for to hold his peace and speak not/ thus the tongues of advocates & men of law been perilous & dommegeable. yet they must be had if thou wilt win thy cause. for with money and gift thou shalt win. & 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 & that other rich and covetous/ which of 'em both were most apt for to send to govern and judge the country of spain/ And sapyon of afrique said that none of 'em both were good ne profitable to be sent thither. For that one hath no thing. And to that other may no thing 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 and bond unto money/ and not lord thereof but poverty of heart and 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 welt. and for that was most profitable for the commonalty that they were so pour that when they were deed they were buried and brought to earth with the common good/ And their daughters were married by the commandment of the senators. but sithen that they despised poverty/ & begun to gather richesses. & have made great battles. they have used many sins/ and so the common weal perished/ for there is no sin but that it reigneth there/ there is none that is so blissful as he that hath all the world in despite/ For he is in peace that dreadeth no man/ & he is rich that coveteth no thing/ valere rehearseth that he is not rich that moche hath/ but he is rich that hath lityl & coveteth no thing/ than thus late the judges take heed that they incline not for love or for hate in any judgement for the of cast saith that all love is blynde· there love is. there can not right judgement be given. for all love is blind. and therefore love is none even juge· for oft times love judgeth a fowl and loathly woman to be fair/ And so rehearseth quinte curse in his first book that the great godach●s saith the same to Alyxandre/ Men may say in this was that nature is evil/ For every man is lass advised and worse in his own feet and cause than in another mannys· And therefore the judges ought to keep 'em well from Ire in judgement/ Tullyus' saith that an angry and irous person weeneth that for to do evil is good council/ and socrates saith that two things been contrarious to council/ & they been hastiness and wrath. and galerens 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 yeft. ne favour of person torn not thy corage· Helemond rehearseth that cambyses king of pierce which was a right wise king had an unrightwes judge/ which for envy & evil will had dampened a man wrongfully and against right/ wherefore he did 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 rightwisly/ & abhoere the judgement & pain of his father. judges ought to punish the defaults equally/ & fulfil the law that they ordain. Caton saith accomplish and do the law in such wise as thou hast ordained & given/ valerius rehearseth that calen gius a consul had a son which was taken in adultery & therefore after the law at that time he was dampened to lose both his eyen. the father would that the law should be acoomplisshed in his son with out favour. but all the cite 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 one 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 read that there was a counsellor of rome that had given council to make a statute that who some ener that entered in to the senatoyr and a sword girt about him should be deed/ Than it happened on a time that he came from without & entered in to the senatoir & his sword girt about him. whereof he took none heed/ & one of the senators told him of it/ & when he knew it & remembered the statute/ he drew out his sword & slew himself tofore 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 anastasyus saith that the laws of some been like unto the nets of spyncoppis that take no great beasts and souls but let go and flee through/ but they take flies & gnats & such small things/ In like wise the laws now adays been not executed but upon the pour peple· the great & rich break it & go through with all/ and for this cause sourden battles & discords & make the great & rich men to take by force & strength lordshippis & signories upon the small & pour people/ & this d●n they specially that been gentle of lineage & pour of goods/ & causeth them to rob & reave/ and yet constrain them by force to serve them. & this is no marvel/ for they that dread not to anger god/ ner to break the law & to false it/ fall often times by force in moche cursedness & wickedness. but when the great people do according to the law/ and punish the transgressors sharply/ The common people abstain & withdraw 'em fro doing of evil and chastiseth 'em self high their example/ And the judges ought to intend for to study. For if the smiths the carpentiers the vignours and other craftymen say that it is not necessary to study for the common profit/ And glorify them in their cunning and say that they been proffitable· than should the judges study and contemplaire moche more than they in that that should be for the common weal. wherefore saith sene●●e believe me that they seem that they do no thing/ they do more than they that labour for they do spiritual & also corporal works. And therefore among artificers there is no pleasant rest/ but that reason of the judges hath maked & ordained it. & therefore angelius saith in/ li/ atticorum de socrate/ that socrates was on a time so pensif that in an hobe natural day/ he held one estate that he ne moved mouth ne eye ne foot ne hand but was as he had been died or ravished/ and when one demanded him wherefore he was so pensif. he answered in all worldly things and labours of the same and held him bourgeys 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 and fellowship than for any other thing/ Fed him to th'end that he should not die for hunger in his pensiveness. Didimus said to alixandre we be not deynseyns in the world but strangers/ not 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 no●n evil deed. but that it is worthy/ to be punished & we to suffer pain therefore/ and then we may gone with open face & 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 chapter of the second book treateth of the order of chivalry and knyghthoode and of her offices and manners capitulo quarto  
 
tHe knight ought to be maked all armed upon an horse in such wise that he have an helm on his heed and a spear in his right hand/ & covered with his shield/ a sword & a mace on his life side. clad with an hawberk & plates tofore his breast. leg harn●ys on his legges·s spurs on his heelis/ on his hands his gauntelettes. his whores well broken & taught and apt to battle & covered with his arms. when the knights been made they been ●ayned 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 him 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 kepe● him of whom they taken their dispenses and dignity. Also a knight ought to be wise liberal/ true. strong and full of mercy and pity and kep●● of the people and of the law/ and right as chivalry passeth other in virtue in dignity in honour and in reverence/ right so ought he to surmount all other in virtue. for honour/ is no thing else but to do reverence to another person for the good & virtuous disposition that is in him/ A noble knight ought to be wise and proved tofore he be maked knight/ it behoved him that he had long time used the war & arms. that he may be expert and wise for to govern the other/ For sithen 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 & well advised/ For sometime art craft and engine is more worth than strength or hardiness of a man that is not proved in arms/ for other while it happeth that when the prince of the battle affyeth and trusteth in his hardiness and strength/ and will not use wisdom and engine for to run upon his enemies/ he is vanquished & 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/ pere of macedone vanquished & conquered Egipte/ Jude/ calde● Africa and affyrie 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 from that there was a knight which had to name malechete that was so wise & true that when the emperor Theodosius was dede· He made mortal war against his brother german which was named Gyldo or guy. for as much as this said/ give would be lord of afrique with out leave and will of the senators/ and this said Guy had slain the two sons of his brother malechete/ And did moche torment unto the christian people/ and afore that he should come in to the field against his brother Guyon. 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 and three nights. For he had great affiance and trust in the prayers and orisons of good folk and specially that no man might council ne help but god/ And three days tofore he should fight saint Ambrose which was deed a little tofore appeared to him & showed him by revelation the time and hour that he should have victory. And for so moche as he had been iij days and three nights in orysone & prayers and that he was assured for to have victory/ he fought with five thousand men against his brother that had in his company four sore thousand men. and by gods help he had victory And when the barbaryns that were comen to help guyon saw the discomfiture they fled away- And guyon fled also in to affryque by ship. And when he was there arrived he was soon after stranglid. These two knights of whom I speak were two brethren germans. which were sent in to afrique for to defend the common weal. In like wise judas machabeus/ jonathas/ and Simon his brethren put themself 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 princes/ For he that is not true loseth the name of a knight. Unto a prince troth is the greatest precious stone when it is med●d with justice. Paul the historiagraph of the lombards rehearseth that there was a knight named Enulphus & was of the city of poppy that was so true and faithful to his lord and king named pathariche that he put him in peril of death for him/ For it happened that Grymald due of buneventayns of whom we have touched tofore in the chapter of the queen. did do slay Godebert which was king of the lombards by the hand of goribert due of tarente/ which was descended of the crown of lombards. And this grymalde was maked king of lombardy in his place and after this put and banished out of the country this patharich which was brother unto the king Godebert. that for fere and dread fled in to hungry. And thenne this knight enulphus did 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 alway in apparel. 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 & named himself king. How well he was king by right/ This done a lityl while after/ the king that believed evil tongues/ thought in himself how he might bring this pathariche 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 maked 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 asigned to keep thee house of patharich that he should not escape/ which supposed that it had been his squire that he entreated so outrageously/ and so he brought him unto his house which joined with the walls of the town. And at midnight when all men were a sleep. he let adown his master by accord. which took an horse out of the pasture and fled unto the city of ●ast & there came to the king of france And when it came unto the morn/ it was founden that enulphus and his squire had deceived the king and the watchmen/ whom the king commanded should be brought tofore him/ and demanded of them the manner how he was escaped/ and they told him the truth/ then the king demanded his council of what death they had deserved to die that had so done and wrought again the will of him/ Somme said that they should been hanged & some said they should be slain/ and other said that they should be beheaded. 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 the king gave 'em a great law●● and honour for their feet. And after it happened that the proper squire and servant of Godeberd slew the traitor Gorybalde that by treason had slain his lord at a feast of Saint john in his city of tarente whereof he was lord and du●/ Thus ought the knights to love to guider. & 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 one to that other that they vanquished their enemies/ And were so joined to guider that if the firiens were stronger thenne that one of them. that other help him/ We read that damon and phisias were so right parsight friends to guider that when dionysius which was king of zealle had jugged one to death for his trespass in the city of si●●●● sane whom he would have executed. he desired grace & leave to go in to his country for to dispose and ordain his testament/ And his fellow pledged him and was sewrte for him upon his heed that he should come again/ whereof they that heard and saw this/ held him for a fool & blamed him. And he said alway that he repented him no thing at all. For he knew well the troth of his fellow/ and when the day came and the hour that execution should be done. his fellow came and presented himself tofore 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 felowe· lo here the virtues of love/ that a man ought not to doubt the death for his friend/ Lo what it is to do for a friend. and to lead a life debonayr/ ● and to be with out cruelte· to love & 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 friendship and amity/ But when he had it. he retained it fasts & maintained it alway. Scipion of afrique saith that there is no thing so strong as for to maintain love unto the death The love of concupissence and of lechery is soon dissolved and broken. but the verray 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 & honour of his friend/ or for the common weal/ seld or never shall he be founden/ also the knights should be large and liberal/ For when a knight hath regard unto his singular profit by his covetyse· he dyspoyleth his people/ For when the soldiers see that they put 'em in parel. 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 often times/ And thus it happeth by him that intendeth more to get money than victory that his avarice is oft tymees cause of his confusion/ then let every knight take heed to be lyberalle 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 and achieved by force of money. And for so much it behoveth to see well to that when the time of battle cometh that he borrow not ne make no ●ayllage For no man may be rich that leaveth his own/ keeping to get and take of other/ Than alway all her gain and winning aught to be common among except their arms For in like wise as the victory is commune so should the dispoyse and booty be common unto them/ And therefore david that gentle knight in the first book of kings in the last chapter made a law. that he that abode behind by malady or sickness in the tents should have as meek part of the butyn as he that had been in the battle. And for the love of this law he was maked afterward 〈◊〉 of Israel/ Alixandre of macedone came on a time like a simple knight unto the court of porue king of Ynde for to espy thastate of the king and of the knights of the court/ And the king received him right worshipfully. And demanded of him many things of Alixander and of his constance and strength. nothing weening that he had been alixander/ but antigone one of his knights/ and after he had him to dinner. and when they had served alixander in vessayl of gold and silver with diverse meats/ After that he had eaten such as plefid him he voided the meet & took the vessayl and held hic to himself and put it in his bosom or sleeves. whereof he was accused unto the king/ After dyner thenne the king called him and demanded him wherefore he had taken his vayssayl and he answered. sir king my lord I pray the to understand and take heed thyself & also thy knights I have herd moche of thy great highness/ and that thou art more mighty and puissant in chivalry and in dispencis than is Alixaunder. and therefore I am come to the a pour knight which am named Antigone for to serve the· Than it is the custom in the court of Alixander that what thing a knight is served with/ all is his meet and v●issel 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 heard this. anon they left perus. and went to serve Alixaunder/ and thus he drew to him the hearts of hem by yefts/ which afterward slew porus that was king of ynde. and they made Alixandre 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 an grid. 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 overcome. how well that he suffereth moche otherwhile/ And so we believe that they that be not overgrete ne over little been most courageous and best in battle/ We read that cadeus' due of athens should have a battle again them of po●●pe/ 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 prince which was of a great courage and true heart took 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 a 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 ●rue in her souls gloriously that been slain in the wat●o for the common weal. A knight ought also to be mercifully piteous/ For there is no thing 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 due of the romans with out had many fair victories against the romans: within that were contrary to him in so much that in the battle of puylle he slew xviij thousand men. And in champagne lxx thousand/ and after in the city he slew three thousand men unarmed. & when one of his knights that was named Quyntus catulus saw this cruelty said to hyin/ Sesse now and suffer them to live and be merciful to them with whom we have been victorious. & with whom we ought to live/ For it is the most highest and fair vengeance that a man may do/ as to spare them and give hem her life whom he may slay. Therefore I●ab ordained when absalon was slain. he swooned a tr●m●●●● that his people should no more run and slay their adversaries/ For there were slain about xx thousand of them. And in like wise did he when he fought against Abner/ and abner was vanquished and fled. For where that he went in the ch●as he commanded to spare the people. The knights ought to keep the people/ for when the people been in their tentis or castellis. the knights ought to keep the watch/ For this cause the romans called them legions/ and they were made of diverse provinces and of diverse nations to th'intent to keep the people/ And the people should intend to their work/ For no crufty man may both intend to his craft and 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 purvey for their dispencis. how should a plough man be sewer in the field/ but if the knights made daily watch to keep them. For like as the-glorye of a king is upon his knights/ So it is necessary to the knights that the merchants crafty men 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 costis and expencis of them both. we read that athis said to david which was a knyght· I make the my kepar & defendar all weigh. thus should the knights have goote zeal that the law be kept. For the majesty 〈◊〉 ●●ght not only to be garnished with arme● but also with good laws. And therefore should they beleue● that they should be well 〈◊〉/ Turgeus p●mpus rehearseth of a noble knight named ligurgyus that had made ancient laws the which the people would not keep ne observe for they s●●●d hard for them to keep/ and would constrain him to rapelle & set 'em a part/ when the noble knight saw that. he did the 〈◊〉 understand that he had not made them. but a go● 〈…〉 named apollo delphynus had made thing/ & 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 or the said laws should be broken that he had given to them/ that he should go and speak with the g●● Apollo/ F●● to get of him a dispensation to break him and that the people should kept and observe them till that he returned again/ the people accorded thereto and swore that they should keep them unto the time he returned/ than the knight went in to grece in exile and 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 four thither. the people should ween to be quit of their oath. and should keep no lenge● his laws that were so good & reasonable. that 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 and serve the princes/ And the princes should keep the people and do justice on the malefactors. the second law that they should be all so●re · For   

first justice for it is most fair of the virtues. For it happeth oft time that the mynystres by their pride and ●●gueyl suburbs justice and do no right/ wherefore the kings otherwhile lose their wyames with out their culpe or guilt/ For an untrue judge or office maketh his lord to be named unjust and evil/ & contrary wise a true minister of the law and rightwies/ causeth the king to be reputed Just & true/ The romans therefore maked good laws and would 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 valeryus rehearseth that there was a man that was named Themystydes 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 one of them whom that they would. And they assigned to him a wise man named aristydes. 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 there were comen two great ships fro lacedome and were arrived in their land/ & that it were good to take them/ & when the counsel heard him that said/ that it was not just nor right/ they left 'em all in peace & would not have a do with al. the vicar ●● judge of the king ought to be so just that he should employ all his 〈◊〉 to save the common 〈◊〉 and if it 〈◊〉 need to put his life and 〈◊〉 it therefore/ We have an ensample of mac●●s 〈…〉 Tullyus' whencheth in the ●ook of offices. And Saint Augustyn also do Civitate 〈◊〉 how he fought again them of cartage by see in ships and was vayn●uysshed and taken· Than it 〈◊〉 that they of cartage sent him in her messeger to 〈◊〉 to have their poisons there/ for 〈…〉 and so to change and for another/ And made him 〈◊〉 and promise to come again. And 〈◊〉 to rome/ and made proposition ●●sce● the senate 〈◊〉 ●●maunded them of co●tage of the senators to be 〈◊〉 as afore is said/ and than the Senators demau●●●● 〈◊〉 what council he gave. 〈◊〉 said he I coun●●●● you that ye do it not in no wise. For 〈…〉 the people of rome that they of cartage hold in 〈◊〉 of 〈◊〉/ Been old men and b●●sid in the war as I 〈◊〉 myself/ But they that ye hold in prison of their people is all the flower of all their folk which cownceyl they took. & than his friends would have holden him & counciled them to abide there & not return again prisoner in to cartage/ but he would never do so/ ner abide but would go again & keep his oath/ how well that he ●ne we that he went toward his death/ for he had liefer die than to break his oath/ valerius rehearseth in the uj book of one emelie due of the romans. that in the time when he had ass●gid the phasistes. the sco●e master of the children deceived the children of the gentlemen that he do we him a little & a little unto the 〈◊〉 of the romans by fair spithe And said to the due emelye/ that by the moy●● of the children that he had brought to him. He should have the cyde. For their fadely were boards and governors/ When emelye had heard him he said thus to him/ Thou that art evil and cruel. And thou that boldest give a gift of great felony and of mavastye/ thou shalt ner haste not founden here/ due ne people that resembleth the. we have also well laws to keep in battle and war! as in our contrees and 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 deceivable falseness & by subtleness & not by nemés/ But I that am a roman shall vanquish them by craft & strength of arms/ And anon he commanded to take the said school master and to bind his hands behind him as a traitor and seed him unto the parentis of the children/ And when the faders and parents saw the great curtoysye that he had done to them/ They opened the yates and yielded them unto him. We read that Hanybal had taken a prince of rome which upon his oath & promise suffered him to go home/ & to send him his ransom. or he should come again within a certain time/ & when he was at ho●●e in his place/ he said that he had deceived him by ●● false o'th'/ And when the senators knew thereof/ they constrained him to return again unto hannibal/ Amos florus telleth that the physician of king pirrus came on a night to fabrice his adversary/ and promyse● him if he would give him for his labour that he would enprysone preuss his master. when fabricius understood this he did to take him and bind him hand and foot/ and sent him to his master & did the sayte him word for word like as the physician had said and promised him to do/ & when Pyrrhus understood this he was greatly admer●aylid of the loyalty and troth of fabric his enemy · and said certainly that the son might lightlier & sooner be enpesshid of his course. then fabric should be letted to hold loyalty and truth. if they than that were not christian were so justé and true and loved their country & their good renomee · what should we now done than that been Cristen · and that our law is set all upon love and charity/ but now a days there is no thing else in the world but/ barute treason/ deceit falseness & treachery men keep not their covenants/ promises. oaths/ writings/ ne troth/ the subjects rebel again their lord. there is now no law kept. nor fidelity/ ne oath holden. The people murmur and rise again their lord and will not be subject/ they aught to be piteous in heart/ which is available to all thing/ There is pity in effect by compassion/ and in word by remission and pardon/ By alms. for to incline himself unto the power/ For pity is no thing else but a right great will of a debonayr heart for to help all men/ vastrius rebercith that there was a judge named sangie which dampened a woman that had deserved the death for to have her heed smitten of or else that she should die in prison.  
The jailer that had pity on the woman put not her anon to death but put her in the pryson· and this woman had a daughter which came for to see and comfort her mother/ But alway or she entered in to the prison the jailer searched 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 sowk to her mother. and fed her with her milk/ when the jailer saw this marvel/ he went and told the judge/ And when the judge saw this great pity 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 amolissheth/ moche people ween that it is against nature and wonder that the doughtre should give the mother to suck. it were against nature but the children should be kind to father and mother Seneka 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 by cause he should have none arms to assail them. and this is an example unto princes that they should be of the same condycion· valerius rehearseth in his fifth book of Marchus martellus that when he had taken the city of Syracusane/ & was set in the highest place of the city/ he beheld the great destruction of the people and of the city/ he wept & said/ thou oughtest to be sorrowful/ for so moche as thou wouldest have no pity of thyself/ But enjoy the for thou art fallen in the hand of a right debonair prince/ also he recounteth when pomptes had conquered the king of germany that often times had fought against the romans/ & that he was brought to fore him bounden/ He was so pietous that he would not suffer him to be long on his knees tofore him. but he received him courteously. and set the crown again on his herd and put him in thestate that he was tofore.  
For he had opinion that it was as worshipful and sitting to a king to pardon/ as to punish/ Also he rehearseth of a counsellor that was named paul that did to bring tofore him a man that was prisoner/ And or he kneeled tofore him he took him up fro the ground and made him to sit beside him for to give him good esperance and hope/ and said to the other standing by/ 〈◊〉 this wise/ if it be great noblesse that we show ourself contrary to our enemies. than this feet ought to be allowed that he show ourself debonayr to our caitiffs and prisoners/ caesar 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 ensigneth the glorious princes to rule and govern the people of rome. and saint Austyn de civitate dei saith thus/ Thou emperor govern the people pyetously/ and make peace overall/ deport and forbear thy subgettio. reprove and correct the proud/ For so enseyne and deche the the laws/ And it was written unto alixaunder. 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 conceruyth with 'em simply. and all this cometh of the 〈◊〉 of pity.  
We read of the emperor trajan that his fre●●● ●●●●uyd him of that he was to moche prive and famuller 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 a●●sa●●der that on a time he lad his host forth hastily/ & in that haste he beheld where sat an old knight that was fore a cold/ whom he did 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 wokes aught also to be humble & meke· after the holy scripture which saith/ the greater or in the higher estate that thou art/ so much more oughtest thou be meeker and more humble. valerius rehearseth in his seven book that there was an emperor named Pu●●lius cesar. that did do beat down his house which was in the mids of the market place for as much as it was higher 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 dede· He was buried at the dyspencis and costs 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· and do honour to other. For he governeth well the royalme that may govern it when he will. valerius rehearseth in his iij book that fabyan the great had been master counsellor of his father his groundfire. And of his ground●●●● father and of all his ancesstours/ And yet 〈…〉 his pain and labour/ that his son should never have that office after him. But for no thing that he 〈◊〉 ●●●ted her son for he was noble and wise and more attempered 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 mast the said fabyan emperor/ but he excused him & 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 tofore that he took it/ he remembered him a little and said O thou crown that art more noble then 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 nor take the up Remember the that when thou art most glorious· thenne have some men most envy on the. And when thou hast most seignorye and shedshype/ than shalt thou have most care/ thought and anguishes/ vespasian was so humble that when Nero was slain all the people cried for to have him emperor And many of his friends came and prayed him that he would take it upon him. So at the last he was constrained to taste it upon him. and said to his friends it is better and more to praise and allow for a man to take th'empy●● against hi● will than for to 〈…〉 have it and to put himself them. Thus right they 〈◊〉 be humble and meek for to receive worship therefore 〈◊〉 the bible that joab the son of stryne that 〈◊〉 captain of the war of the king david/ when he 〈◊〉 to take and win a city. he sent to david and desire him to 〈◊〉 to the 〈◊〉/ that the victory sh●o●be given to david and not to himself. also they ought to be ●are that they change not oft times her officers/ josephus rehercith that the friends of Tiberius' marveled moche why he held his officeers so long in their officers ●●yth out chaunching. And they demands of him the cause to whom he answered I would change them gladly. if I wise that it should be good for the people/ But I saw on a time a man that was royneous and full of 〈◊〉. and many flies sa●de upon the sores and soaked his blood that it was marvel to see· wherefore I smote & chased them away/ and he than said ●o me why chastest & smytest thou away these flies that been full of my blood/ & now shalt thou let come other that be hungry which shall ●on to me double pain more than the other did · for the prick of the hungry is more poygnaunt the half. then of the full/ And therefore said he I leave the officers in their offices. For they been all rich/ and to not so much evil & harm/ as the new should do and were pour if I should set 'em in her places. They ought also to be patient in hearing of words and in suffering pain on her bodyes·s as to the first/ one said to alisaunder that he was not worthy to reign/ specially when he suffered that lecheries and ●●yde to have signory in him/ he suffered it patiently/ And answered none otherwise but that he would correct● himself/ And take better manners and more honest/ also it i● re●●●cid that julyus Cesar was bald whereof he had displasirs so great that he kempt his heer●s that lay on the after poets of his heed forward for to hy●e the bare tofore. Th●n said a knight to hym· Cezar it is lighther and sooner to be maked that thou be not bald/ than that I have used any cowardice in the war of Rome/ or she after shall do any cowardice. He suffered high patiently and said not one 〈◊〉. another replenished him by his lineage. and called him baker/ he answered that it is better that noblesse begin in me. them 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 scipyon of Africa fowl & old knight in arms. And that he knew little good. And he answered I was borne 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 worthiest in arms that lived Another said to vaspasion/ & a wolf should sooner change his skin and here. than thou shouldest change thy life. For the longer thou livest the more thou covetest/ and he answered of these words we ought to laugh/ But we ought to amend ourself/ and punish the trespasses/ Seneste rehercith that the king antygonus herd certain people speak and say evil of him. and there was between 'em nomor● but a covetyne/ and than he said make an end of your evil language lest the king here you· for the courtyne heeryth you well enough than as touching to the pains that they ought to suffer patiently/ valerius reheaceth that a tyrant did do torment Anamaxymenes and threatened him for to cut of his tongue. to whom he said it is not in thy power to do so. and forthwith he ●●te of his own tongue/ and chewid it with his teeth and cast it in the visage of the tyrant. it is a great virtue in a man that he forget not to be patient in corrections of wrongs. it is better to leave a guilty man unpunished. than to punish him in a wrath or ire/ valerius rehercith that archyta of tarente that was master to plato saw that his seldes and lands were 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 mere by ire & wrath than by right. And therefore saith seneque/ do not thing that thou oughtest to do when thou art angry For when thou art angry thou wouldest do all things after thy playsi●/ and if thou canst not vanquish 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 thenne in money/ And that rehearseth valerius in his viii book that Scypyon of affryque was accused unto the senate that he should have great treasure. And he answered certes when I submised Africa in to your post. I held no thing to myself that I might say this is mine save only the surname of afrique. Ne'er the affriquans have not founden in me ner in my booder any avarice/ nor 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 did it for covetise/ but he said that it was better and more noble thing to shine in good manners than in vasseyll/ And when some men demanded him why & for what cause he did 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 maked rich/ wherefore I behold the nativity of me and of my lineage/ which is humble and 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 pouérte was the renomee 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 felonies 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 chapter gens scan where he saith/ that they been felons against god/ contrary to holy things/ traitors one to that other. Envious to her neighbours. proud unto strangers. rebel and untrue unto their sovereigns/ not suffering to them that ●●ly of lower degree than they & no thing shamefast to 〈…〉 things discovenable and not to leave till they have that they demand/ and not pleased but disagreeable when they have received the yeft. they have their tongues ready for to make great boost. and do lityl/ they been large in promising and small givers/ thyy been right false deceyu●●res/ and right mordent 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 preuerted and turned in to maleurtee & these evils. And me thinketh that in other parties of cristente they have taken ensample of them to do evil/ They may say that this is after the decretal of seygndrye and dysobeysaunce/ that saith. that such things that the sovereigns do. is lightly and soon taken in ensample of their subjects. also these vycayres 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 & lightlier when he seeth that he shall be well paid and rewarded And we read that titus thesone of vespasian was so large and so liberal. that he gave & promised somewhat to every man. and when his most privy friends demanded of him why he promised more then he might give/ He answered for as much as it aperteyneth not to a prince that any man should depart sorrowful or tryste fire him/ Than it happens 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 〈◊〉 of julius cesar that he never said in all his life to his knights go on. but alway he said come come. For I love alway to be in your company/ And he knew well that it was lass paint and travail to the knights when the prince is in her company that loveth hem & comforteth 'em. and also ●e read of the same julyus' cesar in the book of truphe● of philosophers/ that there was an ancient knight of his that was in parelle of a ●aas hanging tofore the judges of rome so he called cesar on a time and said to him tofore 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 vycay● in my place when thou were in peril in the battle of assize/ but I fought for the. & 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 and to pl●te his cause for him. he would not have the name of unkindness. But doubted that men should say that he were pr●ude· 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. & this sufficeth of the ●ol●es.    


The iij tanciate of the offices of the common 〈◊〉 the 〈…〉 is of the office of the 〈◊〉 & 〈…〉  
 
fOr so much as noble persons can not rule ne govern without the service and work of the people Than it behoveth to devise the cultrages and the offices of the workmen. than I shall begin first at the first pawn that is in the play of the chess. & signefieth a man of the common people on foot. for they be all named pietoms that is as much to say as footmen/ And then we will begin at the pawn which standeth tofore the rock on the right side of the king. For an moche as this pawn appertaineth to serve the vycayre or lyevetenaunt of the king and other officers/ under him of necessaries 〈…〉 this manner of 〈◊〉 f●g●●d & ●●ght 〈…〉 in the 〈◊〉 and sh●pe of a man holding in his 〈…〉 at shou●● and a more in the life h●●d the 〈…〉 is for 〈…〉 and labour therewith the 〈…〉 the red is for to day●● and coue●●y● with all the ●●stys unto her pasture/ also he ought to have on his 〈…〉 for to 〈◊〉 of the superfluities of the vines and t●●s/ And we read in the bible that the first labourer that ou●r was. was caym the first son of adam that was so evil that he flesh his brother abel For as much as the smoke of his tithes went straight unto heaven/ and the smoke and fume of the tithes of Cain went down ward 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 father married there for to multiply the earth of his line/ he would not mary ner join to guider the two that were borne atones. but gave unto caym her that was born with abel. and to abel her that was borne with Cain. & thus began ●he●●yt that Cain had against abel/ For his wife was fayere than cayms wife/ and for this cause he slew abel with the chestebone of a beast/ And at that time was never no manner of iron bloody of man's blood. And Abel was the first martyr in the old testament. and this said Cain did many other evil things which I leave/ for it appertaineth not to my matter. but it behoveth for necessity that some should labour the earth/ after the sin of adam/ for tofore or adam sinned/ church brought forth fruit without labour of hands but sith he sinned it m●●st 〈…〉 with the hands of 〈◊〉 & for as much as the cuthe is 〈◊〉 of all things and that we were first form & took 〈◊〉 ●●gymyng of the 〈◊〉 the same wise at the last she shall be the 〈…〉 all 〈◊〉 & to all things. & god that formed us of the 〈◊〉. hath ordained that by the labour of men she should give ad●●tysshyng unto all that liveth/ & first the 〈◊〉 of ●●●rch ought to know his god that form & mi●● h●●●y & ●●the of nought and aught to have loyalty & troth in himself and despise death for to intend to his labours and he ought to give thankings to him that made him & of whom he receiveth all his goods temporal/ whereof his life is fasteyned. and also he is bunden to pay the dimes & tithes of all his things. and not as caym did. but as abel did of the best that he cheese out alway for to give to god and to please him/ for they that grudge and so grave in that they render & give to god the tienthes of her goods/ they aught to be afeard and have dread that they shall fall in necissyte/ And that they might be despoiled or robbed by war or by tempest that might fall or happen in the contrary/ And it is no marvel though his so happen/ For that man that is disagreeable unto god/ and beneath that the multeplyeng 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 a weigh for him that is disagreeable. & it is reason that when a man laboundeth by fortune in goods & knoweth not god by whom it cometh. that to him come some other fortune by the which he may 〈…〉 and of the 〈…〉 sew that 〈…〉 again his 〈…〉 & so 〈◊〉 to god again. we 〈◊〉 of the 〈◊〉 of 〈◊〉 that were right in 〈◊〉 in 〈◊〉 & that hungry & chaufty that they prayed & 〈◊〉 of 〈…〉 he changed his will & fine to 〈◊〉 & 〈…〉 & flesh & when they was replenyshes 〈…〉 of the 〈…〉 of 〈◊〉 & of the manna they made a calf of gold 〈…〉 which was a great sin & ●●y●anyte. for where they were hungry they 〈…〉 & 〈◊〉 Eryngo his 〈…〉 & 〈◊〉. they forgin ydelles & were ydolatreres. after this every labours aught to be withful and true that when his master delivereth to him his land to be 〈◊〉 that he take no thing to himself but that he ought to shun & is his but 〈◊〉 truly and take near & change in the name of his master/ 〈…〉 more diligently his masters labours than his 〈◊〉 for the life of the most great & ne●● men nayt got death in the hands of the 〈◊〉 and thus of 〈◊〉 and occupations been ordained not only to suffice to the only but doth common. & so it happeth oft time that the labourer of the earth useth great & hist●● 〈◊〉 & bringeth to his master more subtle & more dyn●rous meats. And valerius whereith in his flit book that there was a And that the d●th ought specially 〈…〉 she thee causees/ one was that no man 〈◊〉 with whether 〈◊〉/ and the second 〈◊〉 in what state he taketh a man. And the third so wot never whether he shall go/ therefore each man should despise and flee the world and lies well and hold him toward god. and when this you give an herd this thing/ he went out of his contrary and should unto a wilderness unto an herring. and when his fades had last him he made great sorrow and did to inquire & felt him so much that at last he was founden in the herrytage And then his father came thither to him and said. dear son come from thene/ thou shalt be after my death earl and chief of my signage. I shall be soft if thou come not out from thence/ & he than that wist none otherwise to eschew the ire of his father bethought him and said Der● father there is in your country and land a night evil custom if but 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 be would tell him he promises him to take it away and in should be left and set a p●●●/ Than he said 〈◊〉 father there dyen as well the young folk as the old in your contrary. do that away I pray you/ when his father heard that. he said dear son that may not be nor no man may put that away but god only/ than answered the son to the father. than will I serve him and dwell lare with him that may do that/ And so abide the child in the herrytage and lived there in good works after this it appertaineth to a labourer to intend to his labour and flee yd●●●● and thou oughtest to know that ●●yn praiseth moche in the suwlter the 〈◊〉 labourrers & saith thou shalt in the labour of thine hands and thou art blessed and he shall 〈◊〉 to the good. And it behoveth that the labours endende to his labour on the work days for to ravyel and gather to gyore the fruit of high labour and also he ought to rest on the holy day. both he & lie bestye/ 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 posture. The first pastor that ever was was Abel which was just and true/ and offered to god the lostis unto his sacrifice and him ought he to follow in craft and manners but no man that useth the malyde of Cain may ensue: follow abel and thus it appertaineth to the labourer to set and graff trees and vines. and also to plant: cut them/ and so did Noah which was the first that planted the vine after the ●●age and flood/ For as josephus wherceth in the took if natural things Noah was he that fond first the vygne. and he fond him butter and wild and therefore he look four manners of blood that is to were the blood of a lion/ the blood of a lamb the blood of a swine. and the blood of an ape & medlid them all together with the earth/ And than he cut the vine and put this about the roots thereof to th'end that the byttirnes should be put away/ & that it should be swear And when he had drunken of the fruit of this vine. it was so good & mighty that he became so deon●ie that he despoysed him in such wise that his privy members might be seen/ and his youngest son 〈◊〉 ●●●equed and skinned him and when Noah was 〈◊〉 and was solve and fasting/ he assemblid his son●● and showed 〈◊〉 them the nature of the vine and of the wyn· & told to them the cause why that he had put the blood of the leftes about the rote of the vine and that they should knew well that otherwhile by the strength of the win men he made as hardy as the lion and yrous· and otherwhile they be made simple and shamefast as a lamb/ & 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 done many when they been drunk/ they will meddle them with all officers and 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 drunkship they might fall in any filth or villainy and as ovid saith. that the wines otherwhile apparaylle the courages in such manner that they been covenable to all sins which take away the herds to do well they make the power. rich as long as the win is in his heed/ and shortly drunkship is the beginning of all evils. & corrupteth the body/ and destroyeth the soul & minisheth the goods temporels/ & this sufficeth for the labourers/   

The second chapter of the third tractate troteth of the form and manner of the second pawn and of the manner of a smith capitulo secundo  
 
tHe second pawn that standeth tofore the knight on the right side of the king hath the form & figure of a man as a smith and that is reason/ for it apperetyneth to the knights to lane bridellies sodellis 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 squire. and he ought to have do his girdle a trowel/ For by this is signified all manner of weekmen. as goldsmiths. marchallis. Smiths of all forges/ forgers and makers of money and all manner of smiths been signified by the martel or hamer. The carpenters been signified by the dolabre or squire/ and by the trowel we understand all masons and carvers of stones. tilers and all those that make houses castles and towers/ And unto all these crafty men/ it aperteyneth that they be true. wise and strong/ And it is need that they have in 'em self faith and loyalty/ For unto the godlsmythes behoveth gold and silver and all other metallye. iron and steel to other. and unto the carpentiers 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 and soul in the parilles 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 hanybal and when he came unto the senators of rome and desired to have the money lent for hem. they answered that they would not pay nor lean/ and than ffabive sent his son to rome and made him to sell his heritage and patrimony. and sent the money that he received thereof unto hanybal. and had liefer and 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 were that these crafty men and workmen been sovereignly profitable unto the world/ and without 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 signage 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 showeth to us that we should do common profit one to another. and the first fundament of justice is that no man should noye ne grieve other but that they ought do the comen profit 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 alway a man ought to have dread and fere of his own house/ when he seeth his neighbours house afyre. And therefore ought men gladly help the common profit/ for men otherwhile set not by a little fire & might quench it in the beginning/ that afterward maketh a great blasygng fire & fortune hath of no thing so great pleasure as for to torn & work alway/ & nature is so noble a thing that where as she is she will sustain and keep. but this rule of nature hath failed long tyme. How well that the decree saith that all the things that been against the law of nature ought to be taken away and put a part/ And he saith tofore in the viii distinction that the eight law of nature defferenceth oft times fro 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 stepped this law. and we read that the multitude of the trojans was one heart & one sowle· 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 and not proper is most acceptable to god. for else would not these religious men as monks freres canons observants and all other avow 'em and keep the wilful poverty that they been professed to. For in troth I have myself been conversant in a religious house of whit freres at gaunt which have all thing in common among them. and not one richer than another in so much that if a man gave to a frere iij d or iiij d to pray for him in his mass/ as soon as the mass is done he delivereth it to his ouerest or procurator in which house been many virtuous and devout freris/ and if that life were not the best & 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 sithen this custom came forth to say this is mine. and this is thine. no man thought to prefer the common prouffyt so moche as his own. and all workmen ought to be wise & well advised so that they have none envy ne none evil suspetion one to another/ For god will that our human nature be covetous of two things/ that is of religion & of wisdom/ but in this case been some often times deceived// For they take often times religion & leave wisdom & they take wisdom & refuse religion/ And none may be very 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▪ mourely/ firmly & honestly/ & if he have envy upon any/ it is folly/ for he on whom he hath envy is more honest and of more havoyr than he which is so envious/ For a man may have none envy on another. but by cause he is more fortunate & hath more grace than himself/ for envy is a sorrow of courage that cometh of this ordinance of the profit of another man and know thou verily that he that is full of bounty shall never have envy of another. but th'envious man seeth and thinketh alway that every man is more noble. and more fortunate than himself/ and saith alway to himself that man winneth more than I/ and mine neighbours 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/ without 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 dyonyse of zecyle a tyrant. was so suspicious 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 cheese such as were right cruel and felons/ and for fere & doubt of the harbours. 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 did do environ the place where he lay with great dyches and broad like a castle. and he entered by a draw bridge which closed after him. and his knights lay without with his guards which watched and kept straightly this fortress/ & when plato saw this said dionyse king of zecille thus environed and set about with guards and watchmen for the cause of his suspestion/ said to him openly tofore all men king why hast thou done so much evil and harm/ that the behoveth to be kept with so moche people/ & therefore I say that it appertaineth not to any man that will truly behave himself in his works to be suspicious/ & also they ought to be strong and seure in their works/ and specially they that 〈◊〉 masters and ma●●●n●s in the 〈…〉 they be timorous and fearful they should make 〈◊〉 them that been in their ships/ that knew not the parilles. and so it might happen that by that dread and fere all men should live their labour/ and so they might be perished and dispeyrid 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/ then it is no marvel. though they be afeard that been in his governance. And therefore aught to be in them strength. force and courage and aught to consider the perils that might fall. and the governor specially ought not to doubt/ and if it happyn that any parril fall/ he aught to promise to the other good hoop. and it aperteyneth well/ that a man of good and hardy courage be set in that office. in such wise that he have firm and sure mind against the perils that oft times happen in the see. and with this aught the mariners have good and farm creance and believe in god. and to be of good recomfort and of fair language unto them that he governeth in such parels/ And this sufficeth to you as touching the labourers.   

The third chapter of the 〈◊〉 book tendeth of the office of notaries aduocate● s●●yue●are and 〈◊〉 or 〈…〉 capitulo 〈◊〉  
tHe third pawn which is set tofore the alphyn on the right side ought to be figured as a clerk/ and it is reason that he should so be/ for as moche as among the common people of whom we speak in this book they plete the differences contentions and causes other while the which behoveth the alphyns to give sentence and judge as judges/ and it is reason that the alphyn or judge have his notary/ by whom the process may be wreton. And this pawn ought to be maked and figured in this manners He must be made like a man that holdeth in his right hand a payr of she●s/ or forcettis/ and in the lyf● hand a great knife and on his gurdel a p●nner & an y●●●n. and on his tere a pen to write with/ and that been the Instrumentis and the offices that been made and put be in writing authentic and aught to have passed tofore the judges as libels writes condempnacione & sentences and that is signified by the scripture and the pen/ and on that other part it aperteyneth to them to cut cloth shear. dight and die. and that is signified by the forcettis or sh●ris/ and the other aught to shave berdis and comb the hairs. and the other been coupers· coryers tawyers/ skinners louchers/ and kordwanners· and these been signified by the knife that he holdeth in his hand. & some of these foresaid crafty men been named drapers or clothmakers for so moche as they work with wool. and the notaries skynnars Coryours and cordwaners work by skins and hides. as perchymyn velume/ peltrie and cordewan/ and the tailors cutters of cloth/ wevars· fullars/ dyers. and many other crafts ocupyt and use wulle. and all these crafty men & many other that I have not named aught to do their craft and mestier. 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 and true for the common. And they ought to keep them from approprying to themself that thing that aperteyneth 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 tofore the judges ought to been wreton and passed by them. And it is to weet that by their writing in the processis may come moche prociffit 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 corumpe in no wise the content of the sentence/ for than been they first forsworn/ and been bounden to make amendis to them that by their treachery they have endamaged/ and also ought they to read visit & to know the statutes/ ordinances & the laws of the citete of the country where they dwell and inhabit. and they ought to consider if there be any thing therein contained against right & reason. and if they find any thing contrary. they ought to admonest & warn them that govern. that such things may be changed in to better estate/ for custom established against good manners and against the faith. ought not to be holden by right. For as it is said in the decree in the chapter tofore/ all ordinance made against right ought to be holden for nought/ Alas who is now that advocate or notary that hath charge to write and keep sentence that putteth his intent to kept more the common profit or as much as his owen. but all dread of god is put aback. And they deceive the simple men/ & drawn them to the courts disordenatly & constrain them to swear and make oaths not covenable/ and in assembling the people thus to guider they make more traysons in the cities then 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 public/ for they been not of one accord. Alas and in Engelond what hurt done the advocates men of law and attorneys of court to the common people of the royalme 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 comynte/ I suppose that in all christendom are not so many pletares attorneys and men of the law as been in england only. for if they were nombrid all that long to the courts of the chaunserye· kings benche· 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 and of whom/ if it should be uttrid and 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 & warn the cities each in his right in such wise that they might have peace and love one with another. & Tullyus saith that friendship and good will that one ought to have against another for the weal of him that he loveth. with the semblable will of him/ aught to be put forth tofore all other things. & there is no thing so resemblyng 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 & 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 young the in the which dwellith a disordinate heat/ & otherwhile amity is founded upon honest/ and this amity is virtuous/ of the which tullyus 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 dishonest 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 prouffyt ner against his faith ne against his oath/ For if all the things that the friends desire and require were accomplished and done/ it should seem that they should be dishonest conjurations/ And they might otherwhile more grieve and hurt than profit and aid/ And hereof saith Seneque that amity is of such will as the friend will. And to refuse that ought to be refused by reason. And yet he saith more· that a man ought to allow & praise his friend tofore the people/ & to correct & 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 vylayns thing that ought to be kept secret And Valerian saith that it is a foul thing and an evil excusasion. if a man confess that he hath done any evil for his friend against right and reason. And saith that there was a good man named ●ssyle which heard one his friend require of him a thing dishonest which he denied & would not do/ & than his friend said to him in great despite what need have I of thy friendship & amytes when thou we lt not do that thing that I require of the. & tassile answered to him. what need have I of the friendship & of the amity of the. if I should do for the thing dishonest and thus love is founded otherwhile. upon good profitable/ & 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 endurith/ & when the money faileth than there is no love/ & 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 ponre. for the very true friend faileth at no need/ & seneque saith that some follow the emperor for riches/ & so done the flies the honey for the sweetness & the wolf the carayn. And these company follow the pray/ and not the man. And Tullyus saith that tarquyn the proud had a nephew of his sister which was named brutus· and this nephew had banished tarquyn out of rome and had sent him in exile. And than said he first that he perceived and finewe his friends which were true and untrue. & that he never perceived afore time when he was puissant for to do their will/ & 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 ducked to what people they do profit and how they may and ought be loved of their people. For cathon saith in his book/ see to whom thou givest. & this love which is founded upon their profit which faileth and endureth not/ may better be called and said merchandise than love/ for if we repute this love to our profit only. & no thing to the pur●ffyt 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 versefier these two versis· Tempore feleci multi numerantur amici/ Cum fortuna 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 & the beasts for the profit that men take of them/ but the love of the men ought to be charity very gracious and pure by good faith/ And the very true friends been known in pure adversity. And piers alphons saith in his book of Moralite that there was a phylosophre 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 & more a man to have many/ and it appertaineth and behoveth a man to assay and prove his friend or he have need and then commanded the philosopher his sone· that he should go and slay a swine/ and put it in a sa●●●/ and fain that it were a man deed that he had slain and be● it to his friends for to bury it secretly/ And when the son had done as his father commanded him and had required his friends one after another as afore is said/ they denied him and answered to him that he was a villain to require and 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 slepe· ●e did do make secretly a pitied the ground/ and when but was ready and would have buried the body/ he found ●●t an hog or a swine and not a man/ and thus this so●e 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·s that there were two merchants one of bandach and that other of Egypt which were so joined together by so great friendship that he of bandache came on a time for to see his friend in Egypt of whom he was received right honuurably▪ And this merchant of Egypt had in his house a fair young maiden whom he should have had in marriage to himself/ Of the which maid this merchant of ban●ach was esprised with her love so ordantly that he was right seek/ and that men supposed him to die. And than the other did do come the phisisiens which said that in him was no sestenes safe passion of love/ then he ●oyd of the seek man if there were any woman in his howes that he loved and made all the women of his howes to come tofore him/ And than he cheese her that should have been that others wife and said that he was seek for her. Than his friend said to him. friend comfort yourself/ for truly I give her to you to wife with all the dowaire 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 Egypt became so pour by evil fortune. that he was constrained to seche and beg his breed/ by the contrary in so much that he came to bandach/ and when he entered in to the town it was derk night that he could not find thee house of his friend/ But went and lay thy night in an old temple/ And on the morn when he should issue out of the temple/ the officers of the town arrested 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 egypt. 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 d●on 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 tofore the judge & 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 fayte 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 howes/ 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 notaries/ men of law & crafty men should and ought to love each other and also aught to be continent chaste and honest/ For by their crafts they ought so to be by necessity. For they converse and accompany them oft time with women/ And therefore it appo●teyneth to them to be chaste and honest/ And that they move not the women not entice them to laugh and jape by any disordinate ensigns or tokens/ Titus livius rehearseth that the philosopher democreon did 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 did 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 did his visage to be kutte with a knife and lancettis endlong and everthwart 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 did do put out both her eyen· For as much as the beauty of her eyen moved a king to love her/ which eyen she send to the king in a present. And also we read that plato the right rich philosopher left his own land and country. and chase his mansion and dwelling in achadomye a town/ which was not only destroyed but also was full of pestilence/ so that by the cure and charge and customaunce of sorrow that he there suffered. might eschew the hetes and occasions of lechery/ And many of his disciples did in like wise/ helemand rehearseth that demostenes the philosopher lay once by a 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. & he said again to her I should repent me to buy it so dear. and when he advised him that he was so sore chafed to speak to her for to accomplish his fleshly desire. he despoiled him all naked and went and put him in the mids of the snow/ And Ovid rehearseth that this thing is the left that may help and most grieve the lovers/ and therefore saint augustyn rehearseth in his book de civitate dei that there was a right noble remain named Marculian that won and took the noble cite of Siracuse/ And tofore ● he did do assail it or be fight it/ & or he had do beshedde any blood he wept and shed many tears tofore the cite/ and that was for the cause that he doubted that his people should defoul and corumpt to much dishonestly the chastity of the town. and ordained upon pain of death that no man should be so hardy to take and defoil any woman by force what that ever she were. After this the crafty men ought to understand for to be trewe· and to have troth in her mouths/ And that their deeds follow their wordes·s 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 intend/ by word/ and by deed. so that they be not discordant in no case/ But that every man have pure verity and troth in himself. For god himself is pure verity/ and men say commonly that troth seeketh none hernes ne corners· and troth 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 trouthe· for saint austin saith that they that ween to know troth. and liveth evil and vyciously it is folly if he knoweth it not/ and also he saith in an other place that it is better to suffer pain for troth/ than for to have a benefete by falseness or by flattery. And man that is called a beast reasonable and doth not his works after reason and truth. is more bestyal that any best brute· and know ye that for to come to the truth/ it cometh of a reasonable foresight in his mynde· And lying cometh of an outtrageous and contrary thought in his mind/ for he that lieth wittyngly/ 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 austin in another place. for to say one thing and 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 and 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 paradise terrestre/ For he made them to believe that god had not foreboden them the fruit/ but only by cause they should not know that her master knew/ but how well that the devil said these words/ yet had he double intent to hem both/ For they knew anon as they had tasted of the fruit that they were dampened to th● 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 pistyl· it ne appertaineth to saver or know more than behoveth to saver or know/ but to saver or know by measure or soberness/ And valerian rehearseth that there was a good woman of firacusant that would not lie unto the king of Secille which was named dyoryse· and this king was so full of tyranny and so cruel that all the world desired his death and cursed him. S●uf this woman only which was so old that she had seen iij 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 dyonyse 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/ & she answered and said to him. sir 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 deed there came after him a wrose/ 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 be shall be worse than thou art/ and therefore I shall pray for thee/ and when dyonyse understood that she was so hardy in saying the troth/ he durst not do torment her for shame by cause she was so old.   

The fourth chap●itre of the third book 〈…〉 of the forth pa●● & of the 〈…〉  
 
tHe fourth pawn is set tofore the king. and is form in the form of a man holding in his right hand a balance and the weight in the life hand. and tofore him a table/ and at his gurdel a purse full of money ready for to give to them that required it. and by this people been signified the merchants of cloth linen and / and of all other merchandises/ and by the table that is tofore him is signified the chaungers· and they that lean money/ & they that buy and sell by the weight been signified by the balances/ and weights And the 〈…〉 and 〈◊〉 of 〈◊〉 & of money 〈…〉 by the 〈…〉 ye that all they 〈…〉 signified by this people ought to 〈◊〉 avarice and co●●tyse and eschew breaking of the ●yes of payment & aught to hold and keep their promys● 〈◊〉 ought also to render and restore that that is given to them to keep/ & therefore it i● reason that this people be set tofore the king for as much as they signefye the receivers of the treasures tyal that ought alway to be ready tofore the king. & to answer for him to the knights and to other persons for their wages and souldyes/ & therefore have I said that they ought to flee avarice. For avarice is as much to say as an adourer or as worshyper of fallen images/ and hereof saith tullyus that avarice is a covetise to get that thing that is above necessity/ and it is a love disordinate to have any thing/ & it is one of the wert things that is & specially to princes & 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/ & hereof saith Seneque· that all worldly things been mortified and appetissed 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 reson·s that when a man is at the end of his journey for to length his voyage and to ordain more victual than him behoveth/ & 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 proverbs of the wise men that th●uaricious man doth no good till that he be deed. and he desireth no thing but to live long in this sin/ for the courtous man certainly is not good for any thing for he is evil to himself & to the rich & to the poure· and findeth cause to gainsay their desire/ & hereof whercith seneque & saith that antigonus was a covetous paynce/ & when tynque which was his friend required of him a be saunt/ he answered to him that he demanded more than it appertained to him/ & than tynque constrained by great necessity axid & required of him a penny/ & he answered to him that it was no yeft 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 power man. & there is no thing so litil but that the humanity of a king may give it/ avariceful of covetise is a manner of all vices of luxury & josephus whercith in the book of ancient histories/ that there was in rome a right noble lady named pauline/ and was of the most noble of rome. right honest for the noblesse of chastity/ which was married in the time that the women glorefyed them in their chastity unto a young man/ fair noble· and rich above all other· & was like and semblable to his wife in all caasis. And this pawlyne was beloved of a knight named enymerancian and was so ardantly esprised in her love that he sent to her morny right rich yefts/ and made to her many great promises/ but he might never torn the heart of her which was on her side also cold and hard/ as marble/ But she had liefer to refuse his yefts and his promises. Than to intend to covetise and to lose her chastity/ & we read also in the histories of rome that there was a noble lady of rome which lived a solitary life & was chaste & honest. & had gadrid together a great sum of gold. and had hid it in the earth in a pit with in her house/ & when she was deed/ the bishop did do bury her in the church well and honestly/ and anon after this gold was founden and born to the bishop/ and the bishop had to cast it in to the pit where she was buried. & three days men herd her cry & make great noise/ & say that she burned in great pain and they herd her oft times thus tormented in the church. the neighbours went unto the bishop & told him thereof/ & the bishop gave 'em leave to open the sepulchre. & when they had opened hit· they fond all the gold melted with fire full of sulphre· & was poured & put in her mouth & they herd one say. thou desiredest this gold by covetise. take it and drink it/ And then 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 kepar of richessis. for he that hath on him or in his kepping moche money or other richessis· is alway afeard to lose it or to be robbed or to be slain therfore· & he is not ewrousner happy that by covetise getith it/ & all the evils of this vice of avarice had a man of rome named septenulle/ for he was a friend of one named tarchus/ & this septenulla brent so sore & 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 framofian had promised to him as much weight of pure gold as the heed weighed. & he bore the said heed upon a staff through the cite of rome· and he voided the brain out thereof & filled it full of ●eed for to weigh the hevyar/ this was a right horrible & cruel avarice Ptolemy king of Egyptians poursewed avarice in another manner. for when anthony emperor of rome saw that he was right rich of gold & silver/ he had him in great hate & tormented him right cruelly/ and when he should perish by cause of his richessis. he took all his haviour & put it in a ship/ & went with all in to the high see to th'end for to drown & perish there the ship and his richesses by cause antony his enemy should not have it/ & when he was there he durst not perish it ner might not find in hies heart to depart from it. but came & brought it again in to his bows where he received the reward of death therefore & with out doubt he was not lord of the richesses but the richesse was lady over him/ & therefore it is said in proverb that a man ought to signory over the riches/ & not for to serve it. & if thou canst duly use thy richesses than she is thy chamberer. & if thou can not depart from it a use it honestly at thy pleasure. know verily that she is thy lady/ for the riches never satisfieth the covetous/ but the more he hath the more he desireth/ & saluste saith that avarice destroubleth faith/ poeste/ honest & 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 creat●es by which they may fall in poverty/ for saint ambrose saith upon thoby. 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 lo rowest. & think how thou mayst pay & render again if thou be rich thou hast no 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. & also it is said in reproach when I leanly I am thy friend/ & when I aye I am thine enemy. as who saith/ god at the lening/ & the devil at rendering. & seneke saith in his authorities/ that they that gladly borrow/ aught gladly to pay. & ought to furmolite in courage to love 'em the better by cause they lean hem & aid 'em in her need. for benefits & good tornes done to a man/ ought to give him thankings therefore/ and moche more aught a man to repay that is lent him in his need. but now in these days many men by leaning of their money have made of their friends enemies. & hereof speaketh domas the philosopher & saith that my friend borrowed money of me/ & I have lost my friend & my money there was a merchant of gene & also a chaungeour w●●s name was albert ganor/ & this albert was a man of great troth and loyalty. for on a time there was a man came to him and said and affirmed that he had desyveryd in to his bank v hundred floryns of gold to keep which was not troth for he lied. which v C floryns the said albert knew not of/ ner could find in all his books any such money to him due/ & this liar could bring no wytnes·s but began to braye· cry & defame the said albert/ & than this albert called to him this merchant and said dear friend take here v hundred florene which thou offer: most & sayest that thou hast delivered to me. & forthwith told him and took him to hym· & 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 enployed them in diverse merchandise in so much that he gate and increased and won with them xv thousand florins/ and when he saw that he approached toward his deth· and that he had no children/ he established albert his heir in all things/ & said that with the v hundred florins that he had received of abbert falsely/ he had gotten all that he had in the world/ & thus by divine purveyance he that had be a thief fraudelent/ was made afterward a true procurer & atorney of the said albert/ but now in these days there be marchauntiss that do merchandise with other men's money which is taken to 'em to keep. & 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 & time/ he retained it like a thief. so it befell that a merchant of without forth herd the good report & fame of this man/ came to him & delivered him great treasure to keep/ & this cresour abode in year in his keeping/ & after this three year this merchant came and required to have his good delivered to him agayn· 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 therof· In such wise that he denied all entirely and say plainly he knew him not. and when this good man herd and understood this. he went sorrowfully. and keeping from him so fierce and long that an old woman met with hym· and demanded of him the cause of his weeping · and he said to her woman it aperteyneth no thing to the go thy way/ And she prayed him that he would tell her the cause of his sorrow/ For peradventure she might give him council good and profitable/ and then this man told to her by order the case of his fortune/ and the old woman that was wise and subtle demanded of him if he had in that cite any friend which would be faithful and true to him/ and he said ye. that he had diverse friends. Than said she go thou to them and say to them that they do ordain and buy divorce cofres and chests. And that they do fill them with some old things of no value/ & that they feign & say that they be full of gold silver and other jewels. and of moche great treasure/ & then that they bring them to this said merchant/ & to say to him that he would keep them. for as much as they had great trust in him/ & also that they have herd of his great troth & good renome/ & also they would go in to fer country/ and should be long or they returned again/ & whills they speak to him of this matter/ thou shalt come upon them & require him that he too deliver to the · that thou tookest to hym· & I trow by cause of though good men that than shall proffre 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 they been thy good friends ner of thy knowledge This was a great and good council of a woman/ and verily it cometh of nature often times to woman to give council sh●●lly and unadvisedly to things that been in doubt or perilous and needeth hasty remedy. and as ye have herd. this good man did. and did after her council. and came upon them when they sp●ck 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 men/ and camest to me such a time/ and delivered to me such a thing which I have well kept/ and then called his clerk· and bade him go fetch 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 trichour & 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 begiler is no fraud/ and he that doth well followeth our lord/ and seneke saith that charity enseigneth and teacheth that men should pay well/ for good payment is sometime good confession/ And this merchant trichour and deceiver resemblith and 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 another cheese & for covetise to have that. he openeth his mouth to catch th●● & than the cheese that he bore falleth 〈◊〉 in to the watre· and thus he loseth both the & in the same wise was served this merchant deceiver/ for for to have the cofres which he had not seen/ he delivered again that he would have holden wrongfully. and thus by his covetise & proper malice he was deceived. and therefore it appertaineth to every good and wise man to know and consider in himself how much he hath received of other men. & upon what condition it was delivered to him/ and it is to weet that this thing appertaineth to receivers and to chaungeours· and to all true merchants and other what that somever they be/ and aught to keep their books of resaytes and of payementes of whom and to whom & what time and day/ and if ye demand what thing maketh them to forget such things as been taken to them to ke●● I answer and say that it is great covetise for to have th● things to themself and never to depart from them/ and it is all her thought & desire to assemble all the goods that they may get. for they believe on none other god/ But on her richesses their hearts been so obstynat· and this sufficeth of the merchants.   

The fifth chappiter of the third book ●●teth of physiciens medicines spycers and appotiquaries capitulo v  
 
tHe pawn that is set tofore the queen signifieth the physician/ spicer apotiquare · 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 gurdel his instrumentis of iron and of silver for to make Incisions and to search wounds and hurts. and to cut apostumes. And by these things been known the surgeons By the book been understanden the phisicienes and all gramariens. logicians/ masters of law/ of geometry/ arsmetrique. music and of astronomy/ and by the ampole been signified the makers of pygmentaries spicers & apotiquaries/ and they that make confections and confites and medicines made with precious spice/ And by the fferremens' and Instrumentis that hangen on the gurdel been signified the surgeons and the masters and know ye forcerteyn that a master and physicyens ought to know the proportions of letters of gramayre. the monemens' the conclutions and the sophyms of logic/ the gracious speech and veteraunce of rhetoric/ the mesures of the hours and dayes·s and of the course of astronomy. the number of arsmetrique. and the joyous songs of music · and of all these tofore named the masters of rhetoric been the chief masters in speci●● tyf. and the two last that been practiciens and wakes been called physiciens and surgeons/ how well they been sage and curious in these sciences · and how well that man's life is otherwhile put in thordinance of the physician or companion/ if he have not sagesse and wisdom in himself of diverse writings and is not expert/ and medlyth him in the craft of physic/ he aught better be called a slear of people than a physician or surgeon. For he may not be a master but if he be sewer and expert in the craft of physic that he slay not more than he cureth and maketh hole/ and therefore saith avycenne in an anforysme if thou curest the seek man. And knowest not the cause. whereof the malady ought to be cured · it aught to be said that thou hast cured him by fortune and hap more than by any kunnyng· And in all these manner of people there ought to be meurte of good manners/ curtosie of werdes/ chastise of the body promise of helthe· and as to them that been seek continual visitation of them & they ought to inquire the cause of their sekenessies 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 galiene and of avycene/ and when many masters and phisiciens been assemblid tofore the patient or seek man. They ought not there to argue and dispute one against another/ but they ought to make good and simple colation together in such wise as they be not seen in their disputing one against another. 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 contrariousnes for as much as the life of man is demeaned and put among them/ but it is by cause that he is reputed most sage and wise that argueth and bringeth in most subtilties/ And all this manner is among doctors of law that tretith no thing of man's life/ but of temporal things that he is holden most wise and best learned/ that by his council can best accord the contentions and dyssentions of men/ and therefore ought the phisiciens and surgeons leave when they be tofore the seek men all dissensions and contrariousnes of wordes·s in such wise that it appear that they study more for to cure the seek men than for to dispute/ And therefore is the ruffian duly set tofore the queen. so that it is figured that he ought to have in himself chastity and continence of body/ For it appertaineth some time unto the physician to visit and cure queens duchesses and countesses and all other ladies & see and behold some secret sekenessis that fall and come other while in the secretis of nature. And therefore it aperteyneth to them that they be chaste and follow honest and chastity/ and that they be ensample to other of good contynence· For valerian rehearseth that hippocras was of marvelous continence of his body. For when he was in the scoles of athens/ 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 besaunte 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 did so moche by her craft that she lay with him in his bed/ But she could never do so much that she might corumpe his chaste living ne defoul the crown of his conscience. and when the young men knew that she had been with him all the night. & could not change his continence. they began to mocque her/ and to ay & demand of her the besaunt that they had given to her. And she answered that it was holden and 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 dysordonatly/ but that right chaste man. made never semblant to her/ ner he never removed from his freme purposes/ in such wise as she departed from him all confused and shamed/ Cornelius scipion that was sent by the romans for to govern spain/ as soon as he entered in to the castles and in to the towns of that land. he began to take away all though things that might steer or move his men to becherye. wherefore men said that he drof and chased out of the host more than two thousand bourdellys·s and he that was wise knew well that delight of lechery corrupted and appaired the courages of the men that been abandoned to the 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 fonteyne of the sirens or mermaydens/ were corumped and they took them away with hem/ And also ye ought to know that they ought to intend diligently to the cures of the infirmities in cyrurgerye/ they aught to make their plasters according to the wounds of soores if the wound be round the enplastre must be round. and if it be longe· it must be long/ And other while 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 sorowe· and sorrow by joye· and it happeth oft times that much people be in great parille in taking to much joy and lose her membris·s 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 & come thereof/ and this joy cometh other while 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 tyme. for it ●●eth of nature. and fortune may not take away that nature giveth/ & marcial saith that joys sugetyves abide not long/ but i'll away anone· and valerian rehearseth that he that hath force and strength reasonable. hath it of very matiar of complexion and that cometh of love/ and this joy hath as much power to depart the soul fro the body· as hath the thunder whereof it happened that there was a woman named lyna which had her husband in the war in the ships of the romayns·s and she supposed verily that he was deed but it happened that he came again home. and as he entered in to his gate/ his wife met with him suddenly not warned of his coming/ which was so glad and joyous that in embracing him she fell down deed/ Also of another woman to whom was reported by a falls messenger that her son was deed. which went hoom sorrowfully to her hows·s and afterward when her son came to her/ as soon as she saw him she was so esmourd with joy that she died tofore hym· 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 mollis aer and in english soft air/ and it happeth oft times that the nature of them that been soft and meal. taketh sooner Inpressyon than the nature of men that be rude & strong valerie rehercith that a knight of rome named instaulofus that had newly conquered & subdued the isle of corsilia and as he satisfied his gods he received 〈…〉 the service of Rome in which were 〈…〉 supplications/ the which when he understood he 〈…〉 glad and so enterprised with joy. that he 〈…〉 what to do/ and than a great f●●●● or smoke yssu●d 〈◊〉 the fire in which he despair and fell in to the fire 〈◊〉 he was anon deed/ And also it is said that phy●●●●●● laughed so sort & distemper●tly that he died all 〈◊〉 And we read that hippocras the physician  〈…〉 this joy/ For when he had ●●ng 〈◊〉 out of his country for to learn kunning and wysedom· and should return unto his parentis and friends when he approchy● nigh they 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 or they should see him/ And also we read that titus the son of vespasian when he had conquered Iherusalem and abode in the contrres 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 became all Impotent. And when josephus that made the history of the romans against the jews. which was a right wise physician saw and knew the cause of this sickness of the said titus. he inquired of his soul if he had in ha●● any man greatly so much that he might not here speak of him ne well so him. and one of the servants of tytus said that he had one person in hate so moche/ that there was no man in his court so hardy that durst name him in his presenting 〈…〉 josephus assigned a day when this man should 〈…〉 to be set in the sight of titus/ & did it to be replenished plenteiously with all dayntees/ & ordained men to be 〈◊〉 to keep him in such wise that no man should hurt him by the c●●●●●ment of titus/ & ordained bo●t●●●rs/ 〈◊〉 & 〈◊〉 officers for to serve him worshipfully like an emperor and when all this was ready/ josephus brought in this man that titus hated & set him at the table tofore his eyen and was served of young men with great reverence right curtoisly. & when titus beheld his enemy set tofore him with so great honour. he began to chafe himself by great felony/ and commanded his men that this man should be slain/ & when he saw/ that none would obey him/ but that they alway served him reverently/ he wax so ardant· and enbracid with so great ire. that he that had lost all the force & stomach of his body and was all Impotent in all his members ● recovered the health again and strength of his members by the heat that entered in to the wy●es and sinews And josephus did 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 frende· And afterward made him his loyal fellow & companyoun. And the espycers and apothecaries ought to make truly such things as is commanded to them by the phisiciens & they ought accomplish their bills & charge curiously with great diligence. that for none other cause they should be occupied but in making medicines or confections truly & that they ought upon peril of their soul not to forget by negligence ne reche●●snes to give o●●●●teryne for an other/ in such wise that they be not s●a●●s of men· And that they do put no false things in her spices for to enrayre or increasing the weight/ for if they so do they may better be called thiefs than espycers or apothecaries/ And they that been accustomed to make ointments they ought to make it properly of true stuff and of good odour after the recepts of the ancient doctors. and after the form that the phisiciens and surgiens' devise unto them also they ought to be ware that for none avail ne gift that they ought have/ that they put in their medecynce no thing venomous ne doing hurt or scathe to any person of whom they have no good ne very 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/ & also that they that have mynystrid the things to them. been not taken for partners of the blame and of the sin of them/ The surgyens ought also to be debonayr/ amiable/ and to have pity of their pacients·s and also they ought not be hasty to lance & cut apostumes & soores. ne open the hee●es· ner to arrache bones broken. but if the cause be apparent. For they might else lose their good renomee· And might better be called bouchers thenne helare or guarysshours of wounds and sores/ And also it behoveth that all this manner of people afore said 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 from all apostumes and all vices in such wise that they be not and houste 〈◊〉 in all good manners and that they show him 〈◊〉 and pure & ready for to hel● other. and 〈◊〉 saith 〈…〉 consolacione in his first book that the stars that been his under the 〈◊〉 may give no light· And therefore if any man will behold clearly the verity/ 〈◊〉 hy● with●●●we him fro the des●●●● and ●●●●nes of the clouds of ignorance for when the engine of a man showeth in joy or in sorrow the pens●● 〈◊〉 thought is enuolup●d in obscurity and under the clow●●   

The sixth chapter of the third book treateth of the six●● pawn which is likened to cau●ners hostelers and vytayllers capitulo v●  
the six●t pawn which standeth tofore the alphyn on the lyftes side is made in this form/ For it is a man that hath the right hand stretched out as for to call men/ and holdeth in his lift hand a loof of breed and a ●uppe of win. and on his gurdel hanging a bondil of keys/ and this resemblith the taverners hostelers'/ & sellare● of victual. and these ought properly to be set tofore the alphyn/ as tofore a judge/ For there sourdeth oft times among hem contention noise and stayf. which behoveth to be ditermyned & trayted by the alphyn. which is judge of the king/ and it appertaineth to them for to seek and inquire for good wines and good victual for to give and sell to the byars·s and to them that they herberowe. And it aperteyneth to them well to keep their herberowes and Inns/ And all the things that they bring in to their lodging. and for to put it in sure 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 stratched out to call men/ and the third is represented by the keys hanging on the gurdel/ and these manner of people ought to eschew the sin of gluttony/ For moche people come in to their houses for to drink and for to eat/ for which cause they ought reasonably to rule themself and to refrain them from to much meet and drynke· to th'end that they might the more honestly deliver things ne●eful unto the people that come unto them/ & no thing by outrage that might noye the body· For it happeth oft times that there cometh of gluttony▪ tentions/ stryfs/ riottes. wrongs & molestations by which men leaf otherwhile their hands/ their eyen and other of their membris/ and sometime been slain or hurt unto the death as it is wreton in vitas patrum. as on a time kn●●●●●yte went for to visit his gossibs. & the devil apo●●● 〈◊〉 him on the weigh in likeness of another hermit 〈◊〉 tempt him. & said thou hast left thine hermitage/ & 〈◊〉 to visit thy gossibo/ the behoveth by force to do one o● 〈◊〉 iij things that I shall say to thee/ thou shalt these wherefore thou wilt be drunk. or else have to do fleshly will 〈◊〉 gossyb/ or else thou shalt slay her husband which in thy gossib also. & the hermit that thought for to cheese the lest 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 eschauffyd with the wyn· he would have a do with his gossyb/ & her husband withstood him/ & than the hermit show hym· & after that lay by his gossib & knew her fleshly. & thus by this sin of drunkship he accomplished the two other sins By which thing ye may understand and know that when the devil will take one of the castles of Ihesu Cryst. that is to weet the body of a man or of a woman/ he doth as a prince that setteth a siege tofore 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 ●●onne the gate/ that is to weet the gate of the mouth by gluttony or by any other sin.  
he may to with the offices of the body all his will as ye have herd tofore/ & therefore ought every man eat & drink soberly in such wise as he may live/ & not live to the glotously & for to drink drunk/ ye see commonly that a great bull is suffisid with right a little pasture. & that one wood sufficeth to many olephauntes·s & 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 Quyntilian saith/ that it happeth oft times in great feasts and gardeners. that we be filled with the sight of the noble and lichorous metis & when we would eat we been saciat and filled/ & therefore it is said in proverb. it is better to fill the belie than the eye. & lucan saith that gluttony is the mother of all vices/ & especial of lechery/ & also is destroyar of all goods/ & may not have suffisance of little thynge· A covetous hunger what seekest thou meet and vytayllis on the land and in the see. & thy joy is no thing elliss but to have playntevous dishes & well filled at thy table learn how men may demean their life with little thing. and cathon saith in no wise obey to gluttony which is friend to lechery/ & the holy doctor saint augustyn saith. the win eschauffith the belly that falleth anon to lechery/ the belly and the membris been neighbours to lechery. & 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 distemperance of his wits. what sin is fouler than this sin & more stinking ne more dommageous/ for this sin hath taken away the virtue of man his prowess languyssheth· his virtue is turned to diffan●● the strength of body and of courage is tornes by thee/ and therefore saith basilly le grant/ let us take heed how we serve the belly and the throat by glotanye like as we were doutl●e beasts/ and we study for to be like unto belues of the see/ to whom nature hath given to be alway inclined toward the erthe· & thereto look for to serve their belyes·s & hereof saith/ Boecius de consolacione· in his fourth book that a man that liveth and doth not the conditions of a man·s may never be in good condition/ than must he● 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 meruaylleus sciences and noble council in these days in the world be nourished in this gluttony of wines and meats/ & oft times been over seen· how suppose ye. is it not right a perilous thing that a lord or governor of the people & 〈◊〉 we'll how well that he be wise if he eschaufft him 〈◊〉 that the win or other drink surprise him & overcome his brain/ his wisdom is lost for as cathon saith/ Ire enpessheth the courage in such as he may not keep verity and troth/ & 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. & therefore saith ovid in his book or remed●d amoris if thou take many and divorce wynes·s they apparel and enforce the courages to lecherye· And Thobye witnesseth in his book that luxury destroyeth the body and minisheth rychessys. she loseth the soul. she feebleth the strength she blindeth the sight and maketh the voice hoar and trewe· he a right evil & foul sin of drunkship/ by the perisshit● virgyny●● which is sustes of aungellis posseding all goodness and scurte of all joys perdurable. No● 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 ass●●ed by moche drinking of win. that on a mounteyn he knew his daughters carnelly/ and had to do with them as they had been his proper wifes/ and Crete rehercith that Boece which was flower of the men/ treasure of richesses/ singular house of sapience/ mirror of the world/ odour of good renomes/ 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 sobre· that that one would put his body in apparel of death for that other and when they were eschauffid with win and drunk/ they have run each upon other for to slay hem/ and some have been that have slain so his friend/ Herodes Antipas had not done saint john baptist to been beheaded/ ne had the dinner been full of gluttony and dronkship. balthazar king of babylone had not been chased out of his kingdom ne be slain if he had be sober among his people whom tyrus and dares fond▪ drunken and slew him. The hostelers ought to be well bespoken and courteous of words to them that they receive in to their lodging/ For fair speech & joyous chiere and debonayr cause men to give the hosteler a good name· And therefore it is said in a common proverb courteous language & well saying is much worth and cost little/ And in another place it is said that courtesy passeth b●●●●t●· also for as much as many parels and adventures may happen on the ways & 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 parilles/ to th'end that they may surely go their viage & journey. And also they ought to keep their bodies/ their goods. & the good fame & renomce of their Inns we read that Loath when he had received the angels in to his house right debonayrly· which he had supposed had been mortal men and strangers/ to th'end that then should escape the disordinate and unnatural sin of lechery of the sodomites/ by the virtue of good faith. he set a part the natural love of a father. & proffered to them his doughters· which were virgins. to th'end that they should keep them and defend them fro that villain & horrible sin And know ye for certain that all though things that been taken & delivered to keep to the host or hostessis they ought to be safe and yelden again with out appayryng · for the host ought to know who that enter in to his house for to be herberowed 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 hosteler/ and aught to be as safe as they were put in his own proper house. and also such hosts ought to hold servants in their house which should be true & with out avarice/ in such wise that they covet not to have the goods of their guests/ and that they take not away the provender fro their horses when it is given to them/ that by tho●musion thereof their horses perish not ne fail their master when they have need/ and might fall in the hands of their enemies. For than should the servants be cause of that evil. wherefore their masters should see to/ for with out doubt this thing is worse than theft/ it happened on a time in the parties of lombardy in the city of Iene that a noble man was lodged in an hostelrye with moche company. and when they had given provendour to their horses. in the first our of the night the servant of the how came secretly tofore the horses for to steel away their provends/ and when he came to the lords whores/ the whores caught with his teeth his came and held it fast that he might not escape/ and when the thief saw that he was so strongly holden/ he began to caye 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/ nor for aught 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 the thief was known and taken & brought tofore the judge/ and confessed the fear and by sentence diffynytyf was hanged and lost his life. and in the same wise was another that did so/ and the whores smote him in the visage/ that the print of the door  & nails alode ever in his visage/ another case right cruel & vilaynous fell at tholouse/ it happened a young man and his father went a pilgrimage to Saint james in galies and were lodgy● in an hostelrye of an evil host and full of right great covetise in so much that he desires and coveted the goods of the two pilgrims. and here upon advised him and put a cup of silver secretly in the m●●e that the young man ●are· and when they departed out of their lodging/ he followed after hem and said tofore the people of the court that they had stolen and horn away his cup and the young man excused himself and his fader·s and said they were Innocent of that case/ And then they searched 'em/ and the cup was founden in the male of the young man/ and forthwith he was dampened to death and hanged as a thief. and this feet doon· all the goods that longed to the pilgrim were delivered to the host as confisqued/ And than the father went forth for to do his pilgrimage. and when he came again he must needs come & pass by the place where his son hang on the gibet/ and as he came he complained to god and to saint james how they might suffer this adventure to come unto his son. anon his son that hang spoke to his father & 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 fact/ and when this thing was known the son of the pilgrim was taken down fro the gibet. and the cause was brought tofore the judge/ and the host was accused of the treason. and he confessed his trespaas/ and said he did it for covetise to have his good. and than the judge dampened him for to be hanged on the same gibet where as the young pilgrim was hanged/ And that I have said of the 〈◊〉 king ●ten/ the same I say of the women as chaumberers and dapsters/ for semble●●e case fell in sp●●● at saint done of a chaumberer. that put a cup in like wife in the scrip of a pilgrim/ by cause he would not have a do with her in the sin of lechreys/ wherefore he was hanged/ and his father and mother that were there with him went and did her pylgremage· and when they came again they fond her son living/ and than they went & 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 and the cock crew/ and anon they began to weigh a live and the cock crew and began to crow & to pasture. and when the judge saw this miracle/ he went & took down the son/ and made the chaumberer to be taken and to be hanged. wherefore I say that the hosts ought to hold no capsteres ne chaumberers/ but if they were good. mure & honest/ For many harms may be fall and come by the disordenate rule of servants.   

The seventh chappiter of the third 〈◊〉 ●●teth of lie●●● of towns/ customs ●to●● ga●●●s capitulo seven  
 
tHe guards and kep●●s of cities been signified by the seventh pawn which standeth in the fift side to fore the knight/ and is form in the semblance of a man holding in his life hon great lieyes and in his right hand a pot and an elle for to measure with & aught to have on his gurdel 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 and measure truly/ and by the purse been signified them that receive the costumes to●es/sc●wage sc●wage/p●●g●●/ and duet●●● of the cypress and towns/ and ●yse people been set by right tofore the knight and it behoveth that the ga●●●● & assyege of the towns be taught and ensignad by the knight and that they know and inquire hell the cities & 〈◊〉 been governed which appertaineth to be kept and defendidy by the knight/ and first it aperteyneth that the keepers of the city be diligent/ busy/ clear saying and loveres of the common profit and 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 report to the governors of the city such thing as they find and know/ and such thing as aperteyneth and to the shirt of the same▪ and to denounce and tell the defaults and parels 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 offyce· aught to be of renome and fume/ 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 it happeth oft times that divorce officers accuse the good people fraudulently/ to th'end that they might have a thank and been praised and to abide still in their offices/ and truly it is a great and his manner of maltice to be in will to do evil and dysf●me other with out cause to great glory to himself also the ●epars and officers of cities ought to be such that they 〈…〉/ And var● this y●●● 〈…〉 image like himself s●ttyng in his magiste and the judges which were set/ one on the right side and that other on the lift side and upon the se●cle above the he●de of the judge on the right side was wreton all they enter s●urely that will live purely. and upon the 〈◊〉 of the judge on the lift side was wareton the untrue man aught to doubt/ to do thing that he be put to prison sore/ and 〈…〉 the e●preour was 〈◊〉. I r●●ke 〈◊〉 ly●e in misery that I for live dysmesurably/ and therefore it ap●●tey●●th to a judge to sba●●e to the people for do dread and 〈◊〉 to do evil/ and it apt●●●●th to the 〈◊〉 and offyce●s to 〈◊〉 the Iuge● a●● to do truly their s●●●y●s and offices/ & 〈…〉 ●●●ynce to 〈◊〉 the traitors and the malefactors of right 〈…〉 and ●●rof we fyr●● in the ●●●cient histories of 〈…〉 the king ●●ys had a 〈…〉 he l●uyde the w●t/ 〈◊〉 alway his hand to the 〈◊〉 had no more regard unto his 〈◊〉/ he said to him 〈…〉 not 〈◊〉 ye not chasid/ say if ye se●● any thing otherwise than 〈◊〉 and well. and he answered see as 〈◊〉 as I se● this sharp swe●●● ●●ngyng so s●b●tilly & per●●sly over ●yn heed I 〈◊〉 well that I a●● not 〈◊〉/ for I dread that it should fall on my heed▪ & thenne dysc●●●ed the king unto hem a● wherefore he was alway so heavy ch●rid & tryste· For where he 〈◊〉 he thought alway on the sword of the secret vengeance of go● why●h he beheld alway in his heart/ wherefore he had alway in him s●ēf great d●●de/ 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 in alway in dread is not alway merry or blessed/ And herif saith ●●ynt●●●a● that this dread furmounteth all other ma●●●tres and evils/ for it is mao●turis of deed night and day. And it is verity that to him that is doubted of moche people. so must be doubt moche/ And that herd is lass thenne his servants that dreadeth his servants/ and truly it is a right sure thing to dread no thing but god & sometime right hardy men been constrained to live in dread/ dread causeth a man to be busy to keep the things that be 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 & well advised in such wise that they take not of the people ne require no more than they ought to have by reason n● that they take of the sellars ne of the byars no more than the right custom. for they here the name of a person And therefore ought they to show them commune to all men/ and for as much as the 〈◊〉 and fellars have sent time moche language. they ought to have with them these virtues. that is to were pacience· and good do●age with honest/ for they that been despitous to the concern/ 〈◊〉 otherwhile had in villain despite· therefore ●e ●a●e that thou have no despite unto the power mendy●ants if thou wilt come and attain to things sovemyn/ for the Injury that is done with out cause/ turns to diffame him that doth it. a jogheler on a time behold socrates & said to him thou hast the eyen of corumpour of children and art as a traitor/ and when his disciple heard him/ they would avenged their master but he reproved him by such sentence saying/ suffer my felawes·s for I am he and such one as he saith. by the sight of my visage/ But I refrain and kept me well from such thing/ this same so crates himself was chid & right foul spoken to of his wife & she Imposid to him many great Injuries with out number/ and she was in a place above over his heed/ and when she had brawled enough she made her water & poured it on his heed/ and he answered to her no thing again safe when he had dried and wiped his hied. he said he fine we well that after such wind and thondce should come 〈◊〉 and water. And the philosopher's blamed him that he could not govern two women/ that was his wife and his chaumberer/ and showed him that one ●●ke governed well xv hennes·s he answered to them that he was so used & accustomed with their chiding that the chidyngiss of them ne of strangers did 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 livest rightfully/ retch the not of the words of evil people/ and therefore it is said in a romyn prouer●●e· he that well doth retcheth not who seeth it. and it is not in our power to let men to speak. and prosper saith that to good men lacketh no goodness/ ne to evil men tentions strives & blames. & patience is a right noble virtue. as a noble versefier 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 robbers of money than receyvours of peage and passage· And it aperteyneth to them to go out of th●e perilous ways and doubtevous for to keep their office and they ought to require their passage of them that own to pay it with out noyeng 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 robbed. The guards or porters of the gates of cities and of the common good aught to be good and honest/ and all troth ought to be in them & they ought not to take ne withdraw we the goods of the common that they have ●n keeping more than aperteyneth to them for their pension or fee/ so that they that been made tresorers & sic pars len not named thiefs/ For who that taketh more than his/ he shall never thrive with all n●r shall not enjoy it long. for of evil gotten good the third heir shall never rejoice/ & this sufficeth.   

This eight chapter of the third book treateth of ribalds. players of dice & of messengers and curmurs ca viii  
tHe ribalds players at dice & the messengers & our rour●s ought to be set tofore the rook. for it appreteyneth to the rook which is vicayr of the king to have men covenable for to run here & there for tenquyre & espy the places & cities that might be contrary to the king And this pawn that representeth this people ought to be formed in this manner. he must have the form of a man that hath long hairs and black and holdeth in his eight hand a little money and in his life hand three dice. & about him a cord in stead of a gurdel. and aught to have a bayeful of letters/ & by the first which is money ●s understand they that be fool large & wastours of their goods and by the second which is the dice/ been represended the plays at dice/ ribalds & butters/ & by the third which is the box full of letters. been represented the messengers/ couriers/ and he●●es of letters/ & ye shall understand that the work which is vycayre of the king when he seeth to fore him such people as been sole large and wastours he ●● bounden to constitute and ordeygne upon them tutors & 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 & goeth & dispendeth it fo●●ly & wasteth it away when he cometh to poverty & hath nought· he must needs beg and ask his breed/ or ●llis he must be a thief For such manner of people/ if they have been delicious they will not labour/ for they have not learned hit/  
And if they be noble and comen of gentylm●●/ they be a shamed to ask and beg/ And thus must they by force when they have wasted their own prepre goods if they will live they must steel and rob the goods of other. And ye shall understand that sole laege is a right evil vyce· For how well that she doth good and profit sometime to other.  
three locks I will leave to you/ saving I will that it give in my presence or I die whi●●s I live to the frere pr●choures on hundred ●unde/ and to the fre●e 〈◊〉 an hundred pound/ and to the hermits of saint austin fifty pound to th'end that when I am buried and put in the earth ye may demand of ●hem the keys of th● chest where my tresou● is Inn/ which keys they keep/ and I have put on each key a bill and writing in witnessing of the things above said/ And also ye shall understand that he did to be given whiles he lay in his death bed to each church and recluse· and to pour people a certain quantity of money by the hands of his daughters husbands which they did gladly in hope to have shortly the money that they supposed in the chest▪ and when it came to the last day that he died. he was borne to church and his exequye done and was buried solemnly. And the seventh 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/ & than they went and opened the coffer where they supposed the money had been Inn/ and there they fond no thing but a great club. and on the handling was wreton/ I john of canazath make this testament· that he be slain with this club/ that leaveth his own profit/ and giveth it to other/ a●● 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 of daughter or right nigh kin/ for a man ought to keep in his hand in dispending his own goods tofore he see that he dispen●e other men's/ and he ought not to be holden for a good man·s that hath litil renomed 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 habounde in richessis and goods/ and also make extortions clamours and tribulations against their lord's to th'end to waste the goods of the people. like as they have wasted theyres/ and such a waster of goods may never be good for the common profit/ and ye shall understand that after these wastours of goods we say that the players of dice and they that use lordellies been worst of all other· for when the heed of playing at the dice▪ & the covetise of their stinking lechery hath brought 'em to poverte· it followeth by force that they must be theties and robbers/ and also drunkship 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 lityl gain or winning/ whereof it happened on a time that saint bernard road on an horse about the country and met with an hasardour or dice player. which said to him thou goddess man wilt thou play at dice with me thine horse against my soul. to whom saint bernard answered if thou wilt oblyge thy soul to me against my horse/ I will a light down and play with thee/ and if thou have more points than I on three dice I promise the thou shalt have mine 〈◊〉 and then he was glad/ and anon cast● three dice/ and on ocle dice was a size/ which made xviij 〈◊〉/ and anon he took the hor● by the b●yd●/ as he that was scure that he had won/ and said that the hor●s was his ● and than saint bernard said abide my sone· for there be more points on the dice than xviij and than he cast the dice/ in such wise that one of the iij dice cleft a sondre in the mids/ and on that one part was vj. and on that other side an aas/ and ache of that other was a sise· And than saint bernard said that he had worry his soul for as much as he had cast on three dice vix points. and than when this player saw & apperceived this miracle. he gaf his soul to saint bernard and became a monk and finished his life in good works. The couriers and berars of letters ought hastily and speedily do her voyage that is commanded 'em. with out carrying. for their tarrying might noye and grieve them that send 'em forth· or else them to whom they be sent to And borne 'em to right great damage or villainy/ For which cause every noble man ought well to take heed to whom he deliver his letters and his maundementis. and otherwhiles such people been joghelers and dronklewe. and gone out of their weigh for to see abbeys and noble men for to have avauntage· and it happeth oft times/ that when such messengers or couriers been enpesshid by any tarrying/ that other couriers here letters contrary to his. and come tofore him/ of which things oft times cometh many things discovenable of loss of friends of castellys·s and of ●●and● and many other things as in the feet of merchandises/ and otherwhile it happeth that a prince for the fault of such messengers loseth to have victory upon his ●●●yes/ and also there be some that when they come in a cite where they have not been tofore. they been more busy to visit the city and the noble men that dwell therein. than they been to do their voyage 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 ware· that they charge 'em not with over moche meet on mornings ne with to much wine on evenings/ whereby her sinews & 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 masters answers as it apert●yneth. and chise suffysen of the things above said.    


right high/ and therefore made the philosopher the bordeur more high than the tablier. and as the blessed Saint Iherome saith upon the prophesy of isaiah/ that is to weet upon a mounteyn of obscurity. which words were said of babylone which standeth in Chaldee/ & no thing of that babylon that standeth in egypt· for it is so that babilone which standeth in caldee was set in a right great plain And had so high walls that by the height of them was continual darkness environed and 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 tower treangle as a shield/ whereof the height extended unto the length of seven thousand pace/ which is seven mile englissh/ and this tour was called the tower of babel the walls about the tour made a woman whose name was semiramis as saith virgilius/ As to the third wherefore the common people been set tofore the nobles in the field of the battle in one renge/ first for as much as they been necessary to all nobles/ For the rook which standeth on the right side and is vycayr of the king what may he do if the labourer were not set tofore him & laboured to minister to him such temporal things as be necessary for him/ And what may the knight do if he ne had tofore him the s●nyth for to forge his armours·s sadellies axies and sirs & such things as ap●rteyneth to hym· And what is a knight worth without horse and arms/ cert●ynly no thing more than one of the people or lass pera●●●●●●/ and in what manner should the nobles ly●●e 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 physiciens ne surgeons/ 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 tofore the in the isaiah The second cause is why the people been set tofore the nobles and have the table void tofore them to be cause 〈◊〉 begin the battle/ they aught to take heed and 〈◊〉 to do their offices and their crafts/ in such weyse 〈◊〉 they suffer the noble men to govern the cities and 〈◊〉 council & make ordinances of the people & of the battle. how should a labourer a plough man or a crafty man council and make ordinance of such things as he never learned. and wot ne knoweth the ma●e● v●o● 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 he●/ and it apporteyneth not to hem to be of counceyls ne at the 〈◊〉 ocations/ ne to menace ne to threte no man/ for oft times by menaces and by force good council i● 〈◊〉 troubled/ and whore good council faileth. there of to times the cities been betrayed and destroyed/ And plato saith that the common things and the cyteees   

siege of his royament/ for when be will move him. he ought no● to pass at the first draft the number of iij points & when he beginneth thus to move from his whit point/ he hath the nature of the rooks of the right side & of the lift for to go black or whit. & also he may go unto the whit point where the guards of the city been set/ & in this point he hath the nature of a knight/ & these two manners of moving aperteyneth otherwhile to the queen/ & for as much as the king & the queen that be conjoined together by marriage been one thing as one flesh & blood/ therefore may the king move on the lift side of his proper point also well as he were set in the place of the queen which is black/ & when he goeth right in manner of the rook only & 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/ & thus he fortiseth 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 whit point tofore the marchaunt· and the king also sortist the nature of the knights when he goeth on the right side in two manners. for he may put him in the void space tofore the physician/ & in the black space tofore the taverner. & on the other side he goeth in to other two places in like wise that is tofore the smith/ and the notary/ & thus as in going out first in to four points he sorteth the nature of knights/ And also the king sortyseth the nature of the olphyns at his first issue in to two places. and he may go on both sides unto the white place void/ that one tofore the smith on that one side/ and that other tofore the taverner on that other side. all these issues hath the king out of his proper place of his own virtue when he beginneth to move. but when he is ones moved fro his proper place. he may not move but in to one space or point and so from one to another/ And than he fortiseth 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 moving of the body. The beginning and life cometh from the heart And all the dignity that the subjects have by execution and continuel appearance of their moving and yssue· the king detaineth it and is attribued to him. the victory of the knights. the prudence of the Iuges● the auctorate of the vycayrs or legates. the continence of the queen/ the concord and unity of the people/ so be all these things ascribed unto the honour & worship of the king/ in his issue when he mevyth first/ the iij line tofore the people he never excedyth. for in the third number all manner of states begin to meve· For the teynary number containeth three parties. which make a perfect number/ For a trynarye number hath j ij iij/ which ●oymed to gider maketh uj/ which is the first perfect nombre· and signefieth in this place/ uj persons named that constitute the perfection of a royame· that is to weet the king the queen judges knights vicairs or legates. & the common people/ & therefore the king ought to begin in his first moving of iij points/ that he show perfection of life as well in himself as in other/ after the king beginneth to move he may lead with him the queen/ after the manner of his issue   

The second chapter of the fourth book of the queen & how she issueth out of her place capitulo. ter●io  
 
when the queen which is accompanied unto the king beginneth to move from her proper place/ she goeth in double manner/ that is to weet as an alphyn when she is black/ she may go on the right side & come in to the point tofore the notary/ & on the lift side in the black point and come tofore the guards of the city. and it is to weet that she sortiseth in herself the nature in iij manners first on the right side tofore the alphyn. secondly on the lift side where the knight is·s & thirdly Indirectly unto the black point tofore the physician. And the reason why/ is for as much as she ●ath in his self by grace/ the authority that the rooks have by commystion. for she may give and grant many things to her subjects graciously/ and thus also ought she to have perfit wisdom as the alphyns have which been judges/ as it is said above in the chapter of the queen. and she hath not the nature of knyghtes·s and it is not sitting ne covenable thing for a woman to go to battle for the fragylite & feebleness of her/ and therefore holdeth she not the way in her draft as the knights done. & when she is me●yd ones out of her place she may not go but fro one point to another. and yet covertly whether it be forward or backwardly taking or to be taken· and here may be axed why the queen goeth to the battle with the king/ cerceynly 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 hem/ but that they abide in the cities or within their own terms. For when they been out of their cities & 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 regyone/ anon she was corrupt & defouled of the son of sichem/ Seneks saith that the women that have evil visages been gladly not chaste/ but their courage desireth gladly the company of men/ and solinus' saith that no beasts femeles desire to be touched of their males when they have conceived/ except woman which ought to be a beast reasonable. and in this case she lefith her reason/ & sidr●c witnesseth the same. & therefore in the old lawe· the faders had diverse wives and ancellis to thend when one was with child. they might take another· they ought to have the visage inclined for t'eschew the sight of the men. that by the sight they be not moved with Incontyneyce & diffame of other/ and ovid saith that there been some that how well that they eschew the dede· yet have they great joy when they be prayed/ & therefore ought the good women i'll the curiositees & places where they might fall in blame & noise of the people/   

The fourth chapter of the fourth book of the issuing of the alphyn capitulo quarto  
 
tHe manner and nature of the draft of the alphyn in 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 whit/ 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 whit when they been set in their places·s the alphyn on the right side. going out of his place to the right side ward cometh tofore the labourer/ and it is reason that the judge aught to defend and keep the labourers and possessions which been in his jurisdyction by all right and law/ And also he may go on the lift side to the void place tofore the physician/ for like as the physiciens have the charge to hele the infirmities of a man· In like wise have the judges charge ●to appease all strives & contentions and reduse unto unity and to punish and correct causes crymynels. the lift alphyn hath also two ways fro his own place one toward the right side unto the black space void tofore the marchaunt· For the merchants need oft times council and been in debate of questions which must needs be determined by the judges and that other issue is unto the place tofore the ribalds & that is by cause that oft times among them fall noyses● dissensions theft & manslaughter/ wherefore they ought to be punished by the judges/ & ye shall understand that the alphyn goeth alway cornerwyse fro the third point to the third point/ keeping alway his own siege/ for if be be black/ he goeth alway black● and if he be whit he goeth   

and hit is well reason that when the labourer and husbandman hath laboured the fields. the knights ought to keep them to the 〈◊〉 that they have victuals for themself & their horses/ The second issue is that he may move him unto the black sp●ce tofore the notary or draper/ for he is bounden to defend and keep them that make his vestments & 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 tofore 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 own person/ when he passeth the first draught· he may go four ways/ and when he is in the mids of the tablier he may go in to viii places sundry/ to which he may venne/ and in like wise may the lift knight go which is black and goeth out of his place in to whit/ And in that manner goeth the knight fighting by his might/ & g●oweth and multeplyeth in his points/ and oft times by them the field is won or lost/ a knights 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 parellis in their fighting. and when they escape they have the honour of the game. & thus is it of every man the more vallyant/ & the more honoured/ and he that maketh himself oft times shineth clearest.   

¶ The sixth chapter of the fourth tractise tr●●●th of the issue of the mostes and of her progressyon capitulo uj  
THe moving & issue of the rooks which been vy●cayrs of the king is such/ that the right rook is black & the lift rook is whit/ and when the chess been setes as well the nobles as the common people first in their proper places·s the rooks by their proper virtue have no way to issue but if it be maked to them by the nobles ●e common people/ For they been enclosid in their proper sieges  
And the reason why is such. that for as much as they been vycayrs lievetenaunted or commissioners of the king their authority is of none effect tofore they issue out/  
And that they have begun to euhaunce their office/ for as long as they be within the palace of the king. so long may they not use ne execute their commyssyon·s but anon as they issue they may use their authority/ and ye shall understand that their authority is great/ For they represent the persons of the king/ and therefore where the tablier is void they may run all the tablier· in like ●oys● as they gone through the royalme/ and they may go a● well whit as black as well on the right side and lift as forward and backward/ and as fer may they run as they find the tablier voyde· 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 geyng and coming as afore is said. wherefore all the subjects of the king as well good as evil ought to know by their moving that the authority of the vycayrs and commissioners ought to be very true rightwies and just/ and ye shall understand that they been strange and virtuous in battle. for the two wokes only may vanquish a king their adversary and take him. and take from him his life and his royalme/ and this was done when Cirus king of pierce and Darius' king of medes slew balthazar and took his royalme from him. which was nephew to enylmoradach under whom this game was founden.   

¶ The seven chapter of the fourth book of the issue of the common people capitulo septimo  
ONe issue and one moving appertaineth unto all the common people/ for they may go fro the point they stand in at the first moving unto the third point right forth tofore them/ and when they have so done they may afterward move no more but fro one point right forth in to another. And they may never return ●●●ward. and thus going forth fro point to poynt· they may get by virtue and strength●. that thing that the other nobles find by dignity/ and if the knights and other nobles help 'em that they come to the ferthest sign tofore them where their adversaries were set they acquire the dignity that the queen hath granted to her by grace/  
For if any of them may come to this said sign if he be whit as labourer draper/ phisicie●. or kepar of the cite been they retain such dignity as the queen hath/ for they have gotten it/ & than returning again homeward/ they may go ●●ke as it is said in the chapter of the queen/ and if any of the pawns that be black· as the smyth· the merchant/ the taverner/ & ribald may come without damage in to the same utterest sign/ he shall get by his virtue the dignity of the black queen/ & ye shall understand/ when these common people move right forth in her sign/ & find any noble person or of the people of their adversaries set in the point on any side tofore him/ In that corner point he may take his adversary whether it be on the right side or on the lift/ & the cause is that the adversaries b●n suspicious that the common people lie in a wait to noble her goods or to take her persons when they go upward right forth. and therefore he may take in the right angle to ●e●● him one of his adversaries/ as he had espied his person and in the right angle as robber of his goodes·s & whether it be going forward or returning fro black to whit/ or whit to black/ the pawn must alway go in his right sign/ & 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 farthest sign of th'exchequer/ & that he hath taken the nature of the draughts of the queen/ & than he is a fiers·s and than he may go on all sides cornerwyse fro point to point only as the queen both fighting & taking whom he fyndith in his way. And when he is thus comen unto the place where the nobles his adversaries were set he shall be made whit fires and black fires/ after the point that he is in/ & there taketh he the dignity of the queen. & 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 seen oft times seen· that by their virtue and wit/ dyu●rce of them have comen to right high & great asta●● as p●●pe● bishops/ emperors and kings/ as we have in the h●●esrye of david that was made king of a shepherd and 〈◊〉 of the common people & of many other/ and in like wise we read of the contrary/ that many noble men have been brought to misery by their default/ as of gyges' 〈◊〉 wrought rich of lands and of richessis● was so 〈◊〉 that he went and demanded of the god Apollo 〈…〉 were any in the world more rich and more 〈…〉 was/ and than he heard a voice that issued out of 〈◊〉 fosse or pit of the sacrefisee/ that a people camed aga●a●●●sophide which were pour of goods & rich of cor●g● 〈◊〉 more acceptable than he which was king & thus the 〈◊〉 apollo allowed more the sapience and the surece of the pour man & of his sitel main/ than he did the clear and the person of gyges ne of his rich main and his is more to allow a little thing scurly poursewed then●●● much good taken in fear and dread/ and for as much as a man of low lineage is by his virtue enhawsed · so much the more he ought to be glorious and of good rend me. virgil that was borne in lombardy of the nation of man●●a and was of low and simple lineage/ yet he was sovereign in wisdom and science & the most noble of all the points of whom the renomee was/ is and shall be during the world. so it happened that another/ ●oe● axed and demanded of him wherefore he set not the versis of homere in his book and he answered that he should be of right great strength and force that should p●●icke the club out of hercules hands/ and this sufficeth the state and draughtis of the common people/   

The viii chapter and the last of the fourth book of the epylogation and recapytulation of this book capitulo viii  
FOr as moche as we see and know that the memory of the people is not retentyf but right forgeteful when some here long talis and histories which they can not all retain in her mind or record. Therefore I have put in this present chapter all the things abovesaid as shortly as I have con/ first this play or game was founden in the time of enylmerodach king of babylon/ And excerses the philosopher other wise named philometer found it/ and the cause why was for the correction of the king like as it appeareth in three the first chappytres·s For the said king was so tyrannous & feloun that he might suffer no correction/ but slew them and did do put 'em to death that correctid hym· 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 phylosopher· that he would reprise and tell the king of his folly/ and than the philosopher answered that he should be deed if he so dyde· and the people said to him/ certes thou 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 fau●●e of reprehension of the. or thou d●rist not do & show/ that thou sayest. & when the philosopher heard this he promised to the people that he would put him in devoir to correct him And then he began to think him in what manner he might escape the death and step to the people his promise And then thus he made in this manner and ordained the exchequer of lxiiij points as is afore said/ And did do make the form of chequers of gold & silver in human figure after the nations & forms as we have dyvysid & showed to you tofore in their chappytres/ & ordained the moving & thestate after that/ it is said in the chappitres of theschessies/ & when the pyhlosophre had thus ordained the play or game. & 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 then the philosopher began densigne and teach the king the science of the play and the draughts/ Saying to him first how the king ought to have in himself pity debonairty and rightwiseness/ as it is said tofore in the chapter of the king/ And he ensigned to him the estate of the queen and what manners she ought to have/ And then of the alphyns as counselors and judges of the wyame/  
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 vycayrs and Rooks as it appeareth in their chapter/ And after this how the common people aught to go ●che in his office And how they ought to serve the nobles. And when the philosopher had thus taught and ensigned the king and his nobles by the manner of the play and had reprehended him of his evil manners. The king demanded him upon pain of death to tell him the cause why and wherefore he had made and founden this play/ and game/ And what thing moved him thereto/ and than the philosopher constrained by fere & dread answered. that he had promised to the people which had required him that 〈…〉 and 〈…〉 the king of his evil ve●●● 〈◊〉 as ●●ache as he 〈◊〉 the 〈…〉 had 〈◊〉 that the king did 〈◊〉 the saged & 〈…〉 that were so hardy to 〈◊〉 me him of hi● vices. he was in great an●●● and ●●●we/ho●● he might find a manner to correct and reprehend the king. and to save his owen life and thus he thought 〈◊〉 studied that he fond this game or play. which be ●ath 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 m●●● 〈◊〉 the lords and nobles habeunding in de●ices and ●ichess●●. and enjoying temporal ●●es should eschew idleness by playing of this game. and for to give 'em cause to ●e●●e her pen●●●nes and ●o●●wes. in auys●ng and studying ch●● game/ and when the king had herd all these causes he thought that the philosopher had found a good manner of correction & than he thanked him grecely and thus by then signement and learning of the philosopher. he changed his life his manners and all his evil conditions/ and by this manner it happened that the king that tofore time had been vicious and disordinate in his living was made just and virtuous/ debonayr/ gracious and full of virtues unto all people. And a man that liveth in this world without virtues liveth not as a man but as a bes●e. then late every man of what condition he be that redyth or heareth this little book redde· take ●●erby ensample to amend hym·    
Explicit per Caxton