The Dialoges of Creatures Moralysed. Applyably and edificatyfly/ to every merry and iocounde matter/ of late translated out of latin into our english tongue right profitable to the governance of man.  
¶ And they be to sell/ upon Powlys' church yard.   

¶ Here after followeth the Prologue of this present volume▪  
 
 
uless as Isidore witnesseth in his first book de summo bono ca. four that almighty god showeth to us by example and consideration of things circomscripte and of known kind. part of such things as be incircumschripte/ and cannot plainly be understand or knowing that by evident knowledge of things that be in appearance/ the more rypely we mow comprehend the inward meanyge/ that outward plainly showeth not. & by the same path that man erred from God/ he may be reduced and return to him again/ and as he was plucked by his own concupiscens and inordinate love of the creature/ from the great love of his lord & maker. So by inspection of the create beauty of creatures he oweth to be reformed and to give laud & worship to the incomparable creator & maker of all thing/ & thowghe it be so that as this book faynith/ these creaturis speak not to us with mouth and voice formed nevertheless by inclination/ & propirte of natural institution they sense not to teach us to corecte our manners and amend our living/ the which the gloryows light of all doctowris saint Augustin witnesseth for he saith in his writing. O lord God saith he/ all thy Creaturis which thou hast made/ cry to me and sense not that I own to love the my lord god and maker above all other thing/ & therefore the author & compositor of this Book for our wholesome erudition & learning to avoid sloth and sluggysshnesse and to inbuce the minds of the hearers to quyknesse & devotion/ hath compiled this treatise that the more esyly we mow understand the moral sense included in the same.   

¶ Here beginneth the table/ showing the natures and effects of all Creatures by the manner of persuasion.  
OF the Son and the Moon. dia. i Of Saturn and the cloud. Dia. ii Of a star called Transmowntayn. Dialogo iii Of the even star/ and the morrow Star. Dialogo iiii Of the Regne bow/ and a sign called cancer. dia. v Of heaven and earth. Dialogo vi Of the air and the wind Dialogo vii Of the se banks and the see Dialogo viii Of the Fire and the Watyr Dialogo ix Of the Watyr and the Fire. Dialogo x Of the flood and the See Dialogo xi Of the Hill and the Vale Dialogo xii Of Gemmies and precyows stonies Dialogo xiii Of the smaragd and the ring Dialogo xiiii Of the sapphire and the Goldesmyth. Dialogo xv Of the precyows Topazyon Dialogo xvi Of the Charbancle and the glass Dialogo xvii Of a Precyows stone/ called Achate/ and a Serpent called Cerastes. Dialogo xviii Of Gold and lead Dialogo xix Of Gold and Silver. Dialogo .xx Of Silver and Iron Dialogo xxi Of Tin and brass Dialogo xxii Of the Lock and the kaye Dialogo xxiii Of the cauldron and the Chain Dialogo xxiiii Of Rosmary and the Field Dialogo xxv Of rue and venymows bestis Dialogo xxvi  
Of Isope and a man called marcurye Dial xxvii Of a tree called abrotanum and of the hare. dia. xxviii Of an erbe called Planteyne and of the Ape. di xxix Of vervain and the wolf Dialogo xxx of the Mandrake and the desyrows woman. dia. xxxi of the Rosyar and the partrych Dialogo xxxii of a thorny tree called rampnus and the wild Goote. Dialogo xxxiii of a tree called myrtus/ and of the sick woman. xxxiiii of the high Cedretre Dialogo xxxv of twain diverse treys Dialogo xxxvi of the dolphin and the Eel Dialogo xxxvii of the mermaid and the lechowre. dialogo xxxviii of a Glotonows fissh or beast called venture marinus. Dialogo xxxix of a fisher and .v. fishes Dialogo xl of a sea wolf called Lucyus/ and a serpent called Basyliscus. Dialogo xli of a fish or a beast called sturgyon Dialogo xlii of a Lampurn and a watirbeaste called cocodylus. xliii of a luce and a Tench Dialogo xliiii of a scaly fish called Regina/ and a watirserpent called Idrus Dialogo xlv of a fish called a carp/ and a fissh/ called Tymallus. Dialogo xlvi of a Frog and a Crab Dialogo xlvii of a fisher and a little fish Dialogo xlviii of the Eagle and other birds/ and of the Lion and other beasts Dialogo xlix of the Eagle that cited all manner of birds to chapitle. Dialogo l of a bird called Herodius and of the kite. dial. li of the crane that would fly up to the Son Dia. lii  
Of a bird called Sterla that took an hare dialo. liii of a bird called strucio/ & of the cireurgyn Dialo. liv Of the falcon & the Cok. Dialogo. lv of a bird called Astur which sent for an other bird called Caridrius Dialogo. lvi Oftway hawks and a Quayle Dialogo. lvii of a bird called Carflanchus that would go to religion Dialogo. lviii Of the Lapwynge and Popyniaye Dialogo. lix of an Hen and a Culuir Dialogo. lx Of a cock and a Capon Dialogo. lxi of a Fesawnte and a peacock Dialogo. lxii Of a Ravyn and a bird called Fycedula dialo. lxiii of the nightcrowe and the Lark Dialogo. lxiiii Of the Wagtail and the Fesaunte Dialogo. lxv of the nightingale and the Crow/ among other birds Dialogo. lxvi Of Cyconya and the sallow Dialogo. lxvii of a bird called Pigardus and a great bird called Alietus Dialogo. lxviii Of a bird called Onocrotalus & of the Ass dial. lxix of the Swan & the Crow Dialogo. lxx Of the Wodehenne & other Hennys Dialogo. lxxi of the Quayle & the Lark Dialogo. lxxii Of a bird Ison Dialogo. lxxiii of a Dyve dopper Dialogo. lxxiiii Of a Carduell in his Cage Dialogo. lxxv of an unclean bird called juis & the Apotecari lxxvi Of the Solytari Pelican Dialogo. lxxvii of the Chaste turtle Dialogo. lxxviii Of the Thevyssh partrych Dialogo. lxxix of the Pie & other birds Dialogo. lxxx Of the kite that beguiled the wodehennys chickens lxxxi  
of the Owl that would have had lordship ovyr all birds Dialogo. lxxxii Of the birds of the Land & watirfowlies Dia. lxxxiii of a churl & his Beys Dialogo. lxxxiiii Of a Lion & bestis/ that fought with an Eagle/ & birds. Dialogo lxxxv of a Lion that wedded twain of his whelpies lxxxvi Of the Tyrant Gryfon Dialogo. lxxxvii of a leopard & an Unicorn/ that fought with a Dragon. Dialogo lxxxviii Of the Elefante that bowith not his kneys Di. lxxxix of a beast Satirus which wedded a wife Dialo xc Of the Dromedary Dialogo xci of the Lion that builded an abbey Dialogo xcii Of Onocentaurus that builded a Palace dialogo xciii of a beast Rinoceron/ which despised Aged folk/ xciiii Of a beast called Orix/ that was long without sickness Dialogo xcv of a common labourer Dialogo xcvi Of an Ape that wrote Dialogo xcvii of a beast called Cameleopardus Dialogo xcviii Of a beast or a bird called Laurus/ which occupied shippemannies craft Dialogo xcix of the Lion how he hunted Dialogo. C Of a beast Tragelaphus which was a false byldar of howsis Dialogo ci of Bubalus which made shone Dialogo cii of the steer/ which was a good Cook dialogo ciii of Capreolus which used to iogle dialogo ciiii How the watte was A lawyer Dialogo cv of a Dog & many wolfis. dialogo cvi of the wolf and the Ass dialogo cvii of the Bear and the wolf Dialogo cviii  
Of the wild goote and the Wolf Dialogo cix of a little discoloured beast called varius & the sqwyrell Dialogo cx of an Horse and a Boor Dialogo cxi of an ox and an Ass dialogo cxii of a Goote and a Ram dialogo cxiii of the Pantere and the Hog dialogo cxiiii of the wild Ass and the wild Boor dialogo cxv of the Crikette/ and the hidre dialogo cxvi of the Brock and the Ape dialogo cxvii of the Mows and the Cat dialogo cxviii of five Lambys and the Wolf dialogo cxix of many diverse worms and beasts dialogo cxx of man and woman dialogo cxxi of life and death dialogo cxxii  
¶ Thus endeth the Table  Christ with beast   

Christ with beast ¶ Of the Son and the Moon. Dialogus Primus.  
AFter the philosophers saying/ the Son is the eye of the world/ the gladness & the jocundyte of the day/ the beawtye of heaven/ the measure of times/ the virtue and original of all things growing/ the lord of all planets/ the leader and perfectoure of all planets & stars. ¶ The Moon also as saith Ambrose in Eyameron/ is the beauty of the night/ mother & minister of all humours/ measure of all times/ guider of the See/ chaunger of the air/ follower of the son. And forasmuch as she is most like unto the son/ upon a time she began to detract and diffame the son/ the which he perceiving spoke to the moon & said? Why doyst though back bite me & blasfemyst me/ I have ever given the light and gone afore the to thy profit/ and thou hatest me and maliciously malignest against me. Go from me quod the Moon for I love the not. For thy great brightness cawseth me to be set little store by in the world. For & thou were not/ I should be in great dignity The Son answered and said. O thou uncurteys creature/ be thou content with thy degree. For as I shine in the day time & bear than the rule/ So thou without impediment occupyest all the night at thine own pleasure. Let us therefore meekly obey unto our maker/ & exalt not thyself by pride/ but suffer me patiently to do as I am ordained/ and do thou thy duty. The moan considering no reason/ in great anger departed & gathered together all the sterrys/ and began battle/ & shot arrows against the Son/ & intended utterly with dartis and arrows to smite him and destroy him. The Son being above and at a vantage saying all this cruelness/ drew out his sword & smote the Moon asunder. And threw down the stars & said/ As often as thou art round/ I shall depart the. ¶ For this cause as fables report/ the moan conceiveth not townde/ & sterris often times fall down. And so the moan was confused and said.  
Less hurt is to the striver/ to be parted in twain  
Then to be all lost/ and brought unto vain.  
SO in like wise moche people being inflate & blown up with pride & elation/ would be like unto the son & have domination above all other/ & by their wills would that none were above them/ nor like unto them/ as the gloze faith. Pride is a brenning elevation in the mind. despising them that be under/ & would be equal with them that be above/ for why As Crisostom saith/ desire of exaltation/ is great sin/ & utterly to be despised/ & sufferance is worshipful & commendable. It is written & said that the proud people be life up on height/ because their fall should be the more grievous/ For he that falleth but low may soon arise as the Poet saith. But he that falleth from on high/ may not so easily be restored to health Branches of a tree growing allow/ be conyved from tempesiys/ as writeth Crisostom. But they that be on high be often times broken & in great jeopardy. Wherefore quintus Curcius saith/ that a serteyn person said unto king Alexander that a tree being of great height/ may the sooner be blown up by the rote. And though a Lion be mighty & proud yet be small birds fed with his flesh. ¶ A philosopher came to the Tomb of Alexander & said/ yesterday to this man sufficed not all the world. Now is he sufficed with the space of vij foot long. And therefore pride is to be reproved. etc.   

Of Saturn and the Cloud Dialogo. Secundo.  
Philosopher's write that there be vij Planetis. That is to say/ Saturn/ jupiter. Mars. Sol. Venus. Mercury. & Luna. But there is great space between planet & planet For as Moses' greatest of philoforhers rehearseth & saith/ and also it is written in the goldyn legend/ that every compass of every planet hath in thickness the way of v c years/ that is to mean/ as moche space as a man may journey & walk iv c yeries so that daily his journey extendid to xl. mile's/ & every mile to be●e in length ij. M. pace. Upon a time a great thick cloud began to exalt herself & said. Mine excellency is great/ for I may by interposition of my greatness cause that other planetis may not show themself in the world but at my will. saying that I am under other planetis & may do so moche/ if I were exalted higher/ then might I do much more. And thus this cloud proudly ascendid upward till she I am to saturn. Saturn seeing this cloud presumptuously apling to go above him/ was sore grieved & said unto her/ what art thou that covetyst with pride to ascend there as nevyr man came. I shall ascend above the quod the cloud/ and owerthrowe the. That hearing Saturn & fore moved/ ordained harness & wepyn/ & stopped fast the way/ & threw down the cloud and destroyed him for evyr & said.  
¶ He that coveteth to be above all.  
Noforce though he have a fowl fall.  
SO befell it to Nabugodonosor which desirid to be above all other kings & princes/ & to be called king of all Kings/ and Lord of all lords. For pride not considering that almighty god hath domination above all earthly lordships as it is specified Danyel four When the heart of Nabugodonosor was lift up be pride/ wherefore he was deposed from his dignity/ whereof it was said unto him. The dwelling of the shall be among wild beasts/ & god shall eject thee/ & cast the out fro man's company/ & thou shalt eat hay like an ox and vij seasons shallbe changed over the. It is written in History scholastical that Nabugodonosor was not chanuged into a beast unreasonable by mutation & chanuge of the body but by mutation & alienation of his wit & reason/ & also the eloquencie of his speech was taken from him/ & he seemed himself that in his forlymmes of his body he was like to an ox or a bull/ & in his hinder parties he thought himself to be like a lion. Danyell also/ all the time of his alienation prayed for him so heartily/ that the vij season/ that is to say vij years by his prayers were changed in to vij monethis. In the which vij monethis the space of xl days. he had great in firmy te and disease. Other xl days within the said vij months he returned to his mind/ & prayed with great meping so largely that his eyen were turned in to redness/ & like unto raw flesh. Manyon went to have a sight of him/ a stir that vij months were fully complete & fulfyld/ He was Revokyd & called again unto his first estate/ but he reigned not immediately/ for there were ordained, seven. judges/ & so he continued in abstinence & penance unto the end of vij years never etige bred nor flesh/ nor drank wine in all that long season.   

¶ Of a Star called Transmontana/ and other sterrys Dialogo Tercio.  
A Star which is called Transmontana standeth ever fix in the navel of the heaven/ & goeth never to decline/ nor laboureth not by compass circular as other stars doth. It is as a mark or a path of the see/ to the which shipmen give great attendance. All other sterrys gathered them together & came to this star & said Thou sittest always still & haste eas & rest/ and we go about & labour without rest and be thy servants. arise thou a while and let an other be sovereign & occupy thy room. To whom this star Transmonteyn answered & said/ ye know not what ye would have/ for your desire is not leeful nor to you expedient/ For I have great labor & great fatigation to rule you. And if I did not wisely conserve you in your places & motions/ ye should greatly err for lack of a good guider. Wherefore I counsel you to be content & in peace. But the other sterris would not be pleased/ but rather more wylfuller to have their petition/ and said all at once. We pray the to suffer us to choose an other guider. Trasmontayn then beholding their froward wilfulness/ departed from them/ & went & complained to his lord & maker. The sterrys that saying/ made great exultation & gladness/ & aplyed them to make election of a new guider. but therein they could not agree/ but fell at variance and began to fight each with other/ & as sheep lacking a shepherd/ they erred & fell out of good rule. at last when they concidered the felicity that they were in sometime by the policy & good gydinge of their sovereign/ & the great misery that was fallen to them for lack of him. They fell in repentance & came to their first guider & prayed him to take them to grace & to rule them as he had done before/ & confirmed him in his worship/ & said all with one voice.  
The guider that guideth/ with vertewe & grace  
Should never be changed/ lest a worse have his place  
EVyn so it is convenient for us to do when we have a good ruler the which rightfully ruleth & guideth us/ we be bound to love him/ & to do him herewith & worship/ & not lightly to change him/ but cherish him after our power for the great labour that he hath to guide us for our we'll. The degree of governance is called great worship/ but it is a great charge/ as Barnard saith/ what is worship or power/ but a great burden & misery. Or what is sublimyte or dignity of the world but a perilous & doubtful tempest. Who may be in worship or prelacy without pain or tribulation. Or who is in dignity without vanity/ as Valery telleth. lib. vii of a King that was of so great wit & so great counsel/ that when the Crown was delivered to him he held it long between his hands or he set it upon his heed/ and considering it well and said. O noble & fortunable garland/ how full of business and peryllart thou/ Innumerable to be told. For as Augustyne saith. There is no thing more laborious/ more hard/ nor more perilous/ than is to have great domination or seignyorye. and therefore Valerius doth show unto us in Libro vii of Corneli scipion/ that when spain was fallen unto him/ he answered & said he would not go thither/ & showed the cause why/ For he cold not do equity & right wysnes. For he thought himself not cunning ne sufficient to so great a worship/ & so great a peril together.   

¶ Of the even star & the morrow star. Dialogo. Quarto.  
VEsperus is called the night star/ and Lucifer the day star/ which appeareth in the morning. These two sterrys/ gathered together all other sterrys & went with one assent to the creator & maker of all sterrys/ & made unto him their application and said/ Gracious Lord thou art a good maker/ and we therefore thank thee/ for thou haste ordained & bestowed us in the best wise. But for this cause we be troubled that hour beauty & brightness is not alway showed. Therefore lord we meekly beseech thee/ to take the light fro th● 〈◊〉 make him dark that hour brightness in the 〈◊〉 time may appear & be showed. To whom the lord & maker answered & said your petition is not lawful for the son is the garnyssher of the day/ The distrybutour of howries/ the original of all things growing/ and without him no thing may increase. Therefore I wyllnot condescend to your petition for it is not exaudible/ nor worthy to be allowed. Wherefore the sterrys seeing they cold not have their desire went again together & formed a new petition & offered it to their maker & said. O blessed lord & maker of all creatures/ we beseech the at least to dry up & put a way the clowdis out of the air the which let our bright light to be showed For ostyntymes for their letting. we may not apree/ nor be known as we be. And therefore lowly we pray thee/ that where as our first asking was denied us/ of thy goodness grant us this second petition & desire. The lord & maker considering their simples/ gave them this answer with a sad countenance and said. Hold your peace & desire not unleeful things/ for I will not grant them/ for it is wryttyn in the book of Caton/ Ask that is righful/ & that that seemeth honest. the clouds be necessary though ye think contrary For they with their rain moisten th'earth If no rain should fall the earth could not be fruitful & with this answer he put the stars from their desire and said thus in this wise.  
That petition may justly be denied  
Which at no time to Reason is applied.  
MAn by this example it appeareth that he that will be herd in his prayers or in his supplication/ must ask the things that be rightful/ honest and reasonable to be granted. Wherefore saint Austyn saith/ when ye ask the things which god laudeth & promiseth/ them is your asking sure/ for that petition is soon granted of god Therefore Isyder saith true. Many men praying/ be not herd in their asking. For god granteth them better & more for their wealth/ than they desire. Seneca telleth in the ij. book of benefits/ that a steyn person on a time asked j d. of Alexander/ & he gave him an hole town. And when the petitioner thanked alexander & said he was not worthy nor able to receive so great a gift/ alexander answered & said natto him. I retain in my mind what becometh the to ask/ but what becmoth me to give So almighty god doth/ for oftentimes he granteth not our asking/ because he will advance our petition with a better/ & more profitable reward. And therefore saith Isidor. Some times god heareth not many folks to their pleasure. for he will graciously hear them to their more profit and health.   

¶ Of the Raynbowe/ & a sign called Cancer. Dial .v.  
Our lords bow/ after the first flood appeared in the Clouds having two colours/ that was watery and fiery. signifying the judgement coming. which bow appeared by the space of xl years after the building of the Ark As it is said History scholastical. Cancer is one of the signs of heaven/ and this word cancer is Eqnivocum/ & hath many significations/ But notwihstanding/ here it betokeneth the sign of heaven And so this sign Canrer went unto the rainbow in a great anger and said. Thou art to bold/ for all heaven is little enough for thee/ in so much that thou besyest the to let me of my course/ & other sterrys that should occupy there. Wherefore I advise the to be removed lightly or else thou shalt be surely coryed of me & my company The bow answered & said. Brother thou speakest not well/ for I am not about to let the of thy way/ for I show myself but in the day time/ & thou in the night ronnest where plesith the. Wherefore me thinketh if thou intend to fight with me/ thou art evil advised for this cause/ For thou mayst gather great company of stars to hold with the. And I have friends enough/ both clouds and also great thunders for to fight against the for all thy strength/ and so there may grow great mischief. But I will counsel the for the best/ that 〈◊〉 go before a rightwies judge that he may termyn thy question by a diffinytyf sentence/ and let the fault be punished there as it is/ whereto cancer agreed. & when they both were before the presence of the judge/ and had showed there unto him their matter/ The judge spoke then & said thus. Thou wicked Cancer/ it is against the law or reason all the pre-eminence that thou askest & desirest of the bow. If thou have thy will and walking in the night time/ and the bow but only in the day time/ how may it be credible that he letteth thy way. Therefore this is my sentence again the. ¶ I will and charge the that thou never apere in the day tyme. And I condemn the in all expenses & costs of the court. Cancer hearing this sentence/ was greatly ashamyd and said.  
A busy man/ that is full of question.  
Cawseth to himself/ oft great confusion.  
MAny one in like wise against Law and Reason sometime will strive and fall at alteracy on with out occasion/ and be full of questions. wherefore they be take for wrangelers and evil people/ and often times they be judged to the worst. Of such it is written. Prouerbi xvi A wrayward man cawseth strives. And a man full of words/ overcometh princes. The evil man ever seeketh debate. The bad angel & cruel/ is sent against him/ Truly through questions & strives/ many one be brought to nought. as Isider saith/ as love & concord is always by loing/ so strife & debate/ is evermore destroying. Bede saith. By discord the greatest things may be destroyed. ¶ There was somtym an honest man that had three sons/ which when he should die/ he called them before him & said. Fet me a great many of wandys' bound together/ and so they did. And when they were brought he said to his children/ fold them & break them. But they could not they were so stiff. To whom the father said again/ pluck out one of them & break all the other. And they assayed to do so. And they might well bow them/ but they cowd not break them. ¶ The third time the father spoke and said to them/ take one alone and asay to break that/ which they soon destroyed and broke asunder. Then said he to them in this wise/ Children/ thus shall it fall unto you/ If that ye do continued together in love and concord/ no man shall be able lightly to hurt nor destroy you. But if ye vary & be divided by discord Every man shall prevail easily against you/ and destroy you/ & put you under foot/ and therefore beware of malice and discord.   

¶ Of heaven and of Earth. Dialogo vi  
OF divers philosophers the saying is/ that the earth is the middle part of the world The conserver of frutis. The coverige of hell. The noryssher of all quick things. The mother of all growing things/ The con●uatrice of life/ and the swalower of all things. ¶ Upon a time heaven sent down to the Earth here many great tempests/ of rain/ of thunder/ & of lightening. whereby he grieved the earth very sore. when she was angry and greatly displeased she called the air to her & said/ brother air I pray the me dyll not between heaven & me For mine intent is utterly fiyced to overthrow him/ for he hath done great wrong and injury unto me/ that I hope to be avenged upon him with such ways as I can find. To whom the air answered & said. Do not so sister/ but let thy wra the pass For though it be so that heaven have grieved the now/ another time ye shall be friends & make merry together. The earth being blind & overcome with anger would not cese/ but ran & caught harness and began to fight with heaven. That saying the air raised up great darkness/ & brought forth great clouds/ & caused so great thickness/ that the earth could not discern where heaven was. And that continued so long/ till the wrath & woodness was clean gone. Than after that the air sent out winds & purged the country/ & drove away the mists & darknessies/ & made all clear and said.  
Of Ire and malice/ to do out the flame/  
we be all bound/ and not nourish the same.  
EVery man ought so to do when he saith his friends & neighbours wroth together. For after the saying of Caton/ Ire & wrath letteth the mind that it may not discern truth. For a man that is angry is past his mind/ & therefore he is to be temperately guided & refrained by his friends till he be removed from that woodness/ & till wrath in him be ended. For Seneca saith. The beginning of wisdom is to moderate Ire & wrath for he that overcometh wrath/ doth overcome his greatest enemy/ as Valeri telleth when Archita tarencius was grieved with his servant he said unto him. O thou unhappy creature now would I correct thee/ if I were not at this time wroth with the. Whereby it apperet that Ire and malice is to be voided out of the mind. For as it is said in the book of proverbs xxvij Ire hath no mercy. Therefore a judge ought never to give Sentence while he is angry. Wherefore it is red in Histories of romans that Theodosius the Emperor was oftentimes prompt and disposed to do cruel execution. But there was a wise man that gave him counsel that when he felt himself grieved and angry/ or ever he gave any sentence he should say and rehearse softly within himself twenty-three. letters of the. a.b.c. that his mind might be refreshed/ and so to muse what was best to be done. and that he might the more rypely see & know what judgement ought rightwisly to be given with good discretion and deliberation.   

¶ Of the air/ and the wind. Dailogo vij  
Know ye as the Philosofre saith/ that Air is the Spiracle of all things living without whom all thing is soon choked/ and dieth that is living. The wind also is the drier of the earth/ the mover of waters/ & trowbler of the Air. And because he is trowbler of the air/ the air caused him to be Cited before the high judge and maker of all things & said. O mighty lord and maker of all thing/ Look upon me I beseech the & have mercy upon me. Thou hast ordained me sufficiently/ and endued me with great privilege. wherefore I give laud and thank unto the. For thou hast made me to be life of all things/ But for this cause. I am greatly troubled and vexed with the wind/ For he ever maketh me cold and cawseth me to be untemꝑate Therefore I say to him/ if ever from henceforth he presume to blow upon me/ I will choke him & put him from his life. To whom the maker answered and said/ Air thou speakest not well/ Though the wind make the cold and beat the with his blast/ Nevertheless he yieldeth the purged and temperate/ If it so were that the wind blewe not on thee/ thou shouldest be seek & corrupt both tedious and hateful to every man. wherefore thou oughtest to love him that con●ueth the in good estate/ and so the air was pleased and said.  
Correctors that correct us for our own good  
we ought to love/ & to suffer with a glad mood.  
SO every Creature ought to love them that corect them & showeth them their faults & intend toreduce them to goodness and to the way of truth/ For truly the seek man that denieth to drink the bitter drink that his leech giveth him will not suffer himself to be cured/ and so he shall never be delivered from his sebenes. And he that hateth his corectoure/ shall not be weldyrected Verily a man loveth not his leech/ when he will not suffer him that rebukyth him for his good. But true it is that chrysostom saith. He shall have hatred that reproveth the sinful. And Seneca saith. He seeketh a blame to himself/ that rebukith the wicked man. such be not wisemen. but rather they be fools/ as saith Ecclesiastes. A wiseman loveth to be rebuked/ but a fool is wroth if he be corecte. Therefore corecte a wiseman and he shall love the. Proverb ix Hit is wryttyn in the life of saint Ambrose/ that when Theodosius the emperor had punished divers and dwellers of that country without deliberation and judgement. Ambrose the Archebisshope of mylene expulsed him out of the church/ although he was a very Christian emperor And when the emperor knew itte/ he said to Ambrose. David committed both adultery and manslaughter. And Ambrose answered. If thou hast followed him in his error/ follow also the penance of him. The emperor that hearing/ was very contrite inwardly and did great penance and said. I have found a man of trowth Ambrose the bishop. And so the emperor ordained that nomanshulde be iugid to death without xl days of respyghte/ that Ire might be suaged and the mind might be the more clear that rightwiseness might be seen in giving of judgement.   

¶ Of the see banks and the see Dialogo eight  
THe see is the halser of the world/ the well of all showries/ and the lodging place of all floodies as the Philosofre saith. For as it is wryttyn Ecclesia stici primo. All floods enter the see and he yieldeth them not again. And the floods return to the place that they came fro/ that they should slow again. This see is great and large as it is written in the Psalm ciij And so the see by his magnificence and great power went to the banks and said. I marvel greatly of thy hardness and of thy stiff heart. if art evyr contrary to me and with stondist me and lettyst me that I may not eat the earth and consume it as I would do. Wherefore I desire the to be removed fro thy place/ that I may prevail again the earth and put him underfoot or else. I shall not cese to war on the and put the to great trouble. To whom the bank answered and said. It is evil said brother. For the maker of all thing hath ordained me so/ and I suffer great labour infrayning the for the obedience that I own to him. Thou comyst upon me often times & puttist me to great gref. I bear the & suffer the patiently for the love of god/ therefore though owyst not to multiply unkind words again me for I may not change my place. This herring the see answered in great woodness/ & thou mayst suffer than/ suffer still for I shall nevir let the to be in peace. but I shall beat & punish the with all my powr. The bank paci●tly put high self under that yoke of obedience. & said thus.  
Godemen may both Chide and fight.  
And punish them that doth not right.  
EVery prelate & ruler oweth to be manly & resist them that be sinful that they prevail not. Nevertheless Gregory saith. As the see evir rebellyth & repugnith again the banks by whom it is refrained & kept In likewise some persons in religion evir rebel again there prelatis. which can not coarte them nor bring them to goodness. But good shepeherdis need not to dread the malicious thretyngis of them that be bad. But rath r like as a waking shepeherdeiss wont to keep his sheep from cr●el beasts/ so good curatisowe to be diligent to construe their flock from peryshing. Therefore saith Isidir. Evil shepeherdis take no heed of their sheep. but as it is read in the evangely of them that be but hyrid men which take no great charge of the flock/ for & if they see the wolf coming anon they flee. When i'll they away. Certainly when they be still & dare not speak before them that be mighty & of power/ & when they be timorous & fearful to with stand them that be sinful & evil disposed. Therefore Iherom comfortith us & saith/ let us intend to please god/ & as for the thretinge of man/ we shall not need to care. Petrus Comest or telleth that theridamas was a king of Macedon called philippe/ & he be segid a cite called Athenis/ & at last he spoke to them of the cite & said. deliver me ten orators such as I shall cheese among you/ & Ishal be cdfedrid with you/ & go my way The most wise Creature called demostenes answered to the king and said. wolves on a time spoke to the shepheerdis and said. All the discord between you and us cawseth your dogs if ye intend to be at one with us/ deliver us your dogs and we shall be frdndies for evyr. And when they had so done/ The wolfs at their own will devoured the sheep. Be the which example hit aperyth how great peril hit is when dogs by whom is understand prechowrs and Curatis forsake their flockies and be negligent to bark and preach again sin. For as softness is laudable in manner and ire is reprovable/ so is it contrary in a dog. For a soft dog is not good/ but rathir more to be cherished for his fierceness in time needful. And so discreet fierceness is commendable in him that hath cure and charge of souls etc.   

¶ Of Fire and watyr Dialogo ix  
THe fire is light. Pure. subtle. Moneable. Bright and warm. And for it is so precious he conceived a pride and sublimation in himself and said. I prevail in the earth upon all other thing & consume all thing. but & I might prevail in the watyr/ than should I be exalted mightily above all thing/ and for this cause he called the watyr to him and said. Most dear sister I know well that thou art an element of God's as I am. Wherefore if I were dwelling with the and conjoined to the I should apere the greater & of more excellency. Wherefore I pray the suffer me to dwell with the and to rejoice in the. The watyr subtly began to make simulation & said Long have I desired to be at this rest with the. Come to me surely and I shall advance the better to my power This hearing the fire was merry and jocund and friendly entered in to the watyr. The watyr said while she had the fire within her to them that stood beside. This is mine enemy and contrary of my kind. He hath often times consumed me and brought me to nought. Now I may be venged and destroy him if me list. But after the counsel of the Apostle. I will not do one shrewd turn for an othyr. And also the world shall not lose so necessary a thing be the means of me/ Nevertheless some what I will abate his pride and make him lower. and thus saying the watyr began to gather herself togidyr and to piss in the fire. And a none the fire began to speak fair and prayed the watyr to destroy him not utterly. The watyr was merciful to the fire and did not put him out clean. butt conveyed him to the earth and said in this manner▪  
God's pleasure he doth fulfil  
That yieldeth a good turn for an ill.  
NOw it is so that many one doth contrary/ and doth one shrewd turn for an other/ & be wilful to take vengeance and will not forgive offencis done to them wherefore Jerome saith. As god hath forgiven our sins in christ/ so we must forgive them that offend us/ and so the following of the example of god/ revokith and breaketh the injury done to us/ considering that Christ patiently suffered and forgave. So we must be sufferable in adversity/ and meekly forgive our adversaries as it is read in the histories of Alexandre. where it is showed that a certain person had so grievously offended Alexander that he would not forgive him. Aristotle that knowing went to Alexander and said my lord I will that this day thou salted be more victorious than evir thou were Alexandyr answered and said. I will. Then said Aristotle. Thou haste subdued all the kyngdomys of the world/ but now this day thou art overcome. For and thou be not ruler of thyself then art thou ruled. And if thou rule thy self than art thou victorious/ for he that overcometh himself is most strong as saith the philosopher. Alexandre hearing this saying of Aristotle. Remyttyd the offence done and was pleased. Wherefore it is wryttyn Proverb xvi better is a patient man/ than a strong man. And he that hath domination ovir himself then a geter of cities etc.   

¶ Of the watyr and the Fire. Dialogo ten  
BRothir said the water unto the Fire. Why be we twain always contrary and enymyes. Good it is for us to keep God's Comaundmentis that saith. Thou shalt love the neighbour as thyself. Mat xxij For fulfyllinge of the law is love as saith the Apostle ad Rom. xiij To whom the Fire answered saying. It pleaseth me well that thou spekist for the same Apostle witnesseth in the same Chapter. That love of neighbour is profitable and doth nevir harm. wherefore let us go and make our dwelling together. And when they were dwelling together they could nevir accord/ for the Fire made the watyr hot & consumed her. The watyr oftentimes qwenchid the fire wherefore they continued evyr in contention and discord For the which cause they departed asunder and said.  
It will not be at one word.  
That twain contraries should kindly accord.  
ONe that is of good disposition oweth not to dwell with him that is bad/ which is to him contrary for lightly he may lose his goodness/ & his good name & all his good operation & working/ for cause of his evil company/ as a philosopher saith. Cheese thou good folk and meek that thou mayst live and be good/ For it is wryttyn Psalmo xvii with a good man though shalt be good/ and with a wrayward man thou shalt be like him. The apostle considering that it is perilous to lead the life with bad people. wrote ad Thessalo four saying. Bredryn we show unto you in the name of out lord jesus Christ/ that ye withdraw your self from the company of every brother that walkith inordynatlye for Isidir saith. Hit is perilous to lead hour life with them that be known bad and sinful/ and it is dow full to be associate unto them that be of bad mind. A fable is told that heaven sent dowu fair watyr to wash the earth/ and when this watyr should have been lodgid all night with a collier she said unto him. Brodyr we may not dwell togithyr/ for all that evyr I may cleanse and make clean in the long day time/ though mayst spot it with blackness in an hour. So like wise all that evyr a wiseman or a godeman getyth in long season/ a sole or a bad man may destroy in an hour.   

Of the flood and the see. Dialogo xi  
AS the Philosofre saith the flood is a continual running/ a refreshing of the son and moystre of the earth/ and at a time of opportunity/ the flood went to the see that is called Mare in latin and said to him. if art rightfully called mare/ that is bitterness/ for thou contynuyst evir in great bitterness. Is not thy bitterness great and thine unkindness much more/ when thou continually drinkest of my sweetness and thou evir givest to me again nothing but bitterness. The see answered and said. Gold and silver have I none. Such as I have of the best and of the inward party of my body I give unto the as to my faithful friend. Therefore thou owyst patiently to suffer my bitterness for & if thou look & consider well/ thereof is derived thy most great sweetness and thy incomparable goodness. This hearing the flood/ was all pleased and said.  
Who that desyryth the sweet to Assay  
He must taste byttyr this is no Nay.  
Likewise it behovithe every man to suffyr the bittyr scourge of tribulation that desireth to have the sweetness of everlasting consolation as Gregory saith Tribulation is the gate of the kingdom of heaven. The psalter witnesseth the same, cxvij. where it is thus writtyn/ This is the gate of hour lord. Rightful men shall entyr by it. It is also red. Actu xiiij Be many tribulations it behooveth us to enter in to the kingdom of heaven. But many on may be likened to an Ape/ the which clymyth into a tree of notties/ and when she tastithe the out part that is byttyr/ she castith away all the remnant or she come to the cornel/ and therefore she tastyth nevyr of the sweetness of the Notte. So many unwise folks cast away Tribulation lightly as soon a● evyr they feel itte/ and therefore of the sweetness of the heavenly reward which shall be given to them that patiently suffyr tribulation they shall nevyr taste. As a certain abbot said when he was blind. I give than king to my lord God/ that hath wrokyn me on mine enemy. Which were wonde to do me so moche hurt/ that were to me like thiefs and traytowres/ which would have destroyed me. I mean my wanton eyn twain But god of his grace hath now destroyed them. An othyr religious man made great joy/ when he had lost one of his eyen/ and other folkis made great sorrow for him And he asked of them for which of his eyen th●i made that heaviness/ and they said for that that was out. And he answered and said to them. He that hath twain enymyes/ if one be destroyed the othyr is to be dread and not he that is gone ready. Wherefore Iherome saith and writeth to a certain person. Sorrow thou not nor mourn though thou have not that flies and serpentis have. For we have seen and known divers philosofirs that have wilfully put out their eyen. Intending to keep their minds the better inwardly and to eschew vanyteys which grow be occasion of the eyen/ and therefore some pain must be suffered of him that desireth everlasting rest.   

¶ Of the Hill and the Valley Dialogo xii  
A Vale lay low in a certain place having to her joined an high mownte which kept the vale in subjection/ At last this vale grutchid and was sore vexed with impatience/ and brake out and multiplied great words again the hill/ and said even thus to him. Thou wicked and Comberows caitiff why grevyst thou me so long and nevyr secyste. Cece trowbelous wretch of the great grief that thou doyst to me & change thy place for thou hast long kept me under/ & if thou wilt not I shallbe vengid on the. To whom the hill answered & said. Thy complaint cannot be reformed as yet For our maker hath erect me/ & set me above for the beginning/ & he hath ordained the to be beneath and under Therefore be patient & suffer to the last day of judgement & than shall mowntes & hills be made law/ as wrytith isaiah xl But the vale took none heed of all this/ but in great hastiness brought with her treys & herbs/ & began battle again the hill/ & woundid him sore with shot of arowies & darts. The hill saying that/ began to wax wood with that vale & said. Of thine own deeds I judge the thou showed servant/ for thou art not ashamyd to begin battle again thy sovereign and thy better. And thus saying the mownte threw down stonies and all to knocked the vale and stopped the ways that she might not fly nor none of her Company. And so the vale was humilyate subdued and brought under with correction and said.  
Seruauntis be bound at all times to obey.  
To their sovereygnes and not to say Nay.  
many one impatient repugn again their bettyrs. Wherefore they own to behold undyr the yoke of service/ For it is wryttyn Eccles xxiiij Meet correction and burdone longeth to an ass/ and lernyge with labour to a servant. While he worketh with correction he seeketh rest. release him and he sechyth liberty. To an juylwyllyd servant longeth Correccyn and fettyrs. Send him to his work that he be not Idyll/ set him in business/ for that become him best. A certain lord sometime had a wraywarde servant and juylwyllyd which when he was Idle he Rebellyde with his words again his lord. Wherefore his Lord beat him mightily and kept him from delycyows meats and drinks and put him to great labowre/ and so with weariness and labour he was overcome and fain to amend/ and bridle his tongue from such uncurteous language. Wherefore it is wryttyn. Prouerbio xxix He that dilycatly nourrisshth his servant in his youth and bringeth him so up/ afterward he shall find him rebel again him/ and therefore dew correction is to be had.   

¶ Of Gemmys and precious Stonies. Dialogo xiii.  
precious stonies and Gemmis came altogidyr and said. we be dearest and best be loved to people above all othyr thing. But and if we be found esylye in every place. we shall be abject and little price set buy. wherefore let us go hide us in far contrays that we lightly may not be found/ without great labour and cost. For that thing that is dear bought and with great price is much set buy/ and surely kept. Therefore we will not be much seen. Nor daily apere to every man's sight for it is not most profitable unto us after this proverb that saith.  
They that will precious things have & find.  
Must ply them to labour both body and mind.  
SO the servant of christ that coveteth and desireth to be replete and fulfilled with precious vertays must apply him busy lie to exercise him self in ghostly labour/ and be nevir Idyl. For idleness is enemy to the soul as it is read in Vitis pa. There was but one fiend aboughte to tempt a monk that was Idle. and a. M. about an other that was occupied. Therefore Jerome saith. Do evyr some good deed that the devil may find the occupied. A man weal occupied is like unto a Castle that is surely closed/ to the which none enymye may be noyable/ and saint Augustyn saith. He is not easily deceived of the find that besylye intendith to good occupation. Wherefore fadirs and modirs oweth to move and steer there young Chyldryn to occupation and labour/ that they fail not of their living be the means of sloth. As there was sometime a wise husbandman/ that set a vine/ and when he should die/ he told his chldryn that he had hid great treasure in the vyneyerd/ but he showed them not in what place he had hid it/ after his death his children began to delve and to dig/ in the vyneyerde to find the tresowre/ & of that labour the vineyard was very fruitful and brought for the fruit in the most plenteous wise/ and so the children perceived well the meanyge of their father/ be the tresowre hid in the vineyard was no more to mean/ but that the more they laboured in the vineyard/ the more profit should they have. And they did so & were continually busy when they had opportunity & laysar. Also there was a philosopher that taught his son and said. son look that the antte be not found wiser than thou the which gadryth in the summer somuch and with so busy labour that she is thereby maintained all the long winter Let not the cock be waker or stronger than thou/ which duly observeth and keepeth his matutynall owries/ and chastisith himself with beating exciting and stering other be his good example to do the same. And who is so strong that hath so many wills as the cock hath/ and keepeth them all Chaste and in obedience to him as he doth/ and thou sayest thou canst not subdue one wy● to the.   

¶ Of the smaragd and the Ring. Dialogo xiiij  
SMaragdus is a stone as saith brito/ to the which there is no thing may be likened of more grenenesse. For why he transcendith in colour of green both herbis and bows/ & fillyth the jen but satisfieth them not as saith papie. A ring of gold bare in him a precious smaragd a great while/ whereof the colour was so plesawnte/ that many one came out of far contrays with great desire to behold hit. Upon a day the Ring spoke uncurteyslye to the smaragd and said though haste long continued/ and dwellyde in my station/ and nevyr paydest me/ for thy standing. wherefore deliver thy duly for thine habitation/ and go thy way. Or I shall take from the all that thou haste/ and put the out of thy lodging. To whom the smaragd said. If I have long continued & dwelled with the. It hath rebowndid to thy worship. For by me thou hast be take in great reputation and worship. For I have caused the to be honourably exalted and to be put on the kings finger/ and if thou wyltenedis expel me/ make no delay but sell me/ and of my great valowre take thy duty for my howserent. For I can not lack of habitation. And when the ring had expelled this precyows stone and discharged him of his house. The ring himself appeared but bare and abject and was not take in reputation of any man. and at the last be repented him sore and said.  
Example is showed by the stone and the Ring.  
That it is vile to be parted from a worthy thing.  
THe servant of christ is worshipful in likewise/ as long as he retaynyth and keepeth precious vertewys with in him. And if he cast them from him he is to be cast away/ as Seneca saith. A good man is to be proved be his deeds/ and so proved owe to be take. Upon a time when great Alexander called himself lord of all the world. Diogenes the phylolofer answered to him and said. Not so for though art no Lord/ but servant of one of my servants. For pride is thy lady and my servant. For she rulyth the and I have destroyed her. fleshly lust. gluttony and Ire be thy ladies and my seruauntis/ for they lead the and have do mynacyon ovir the. I have overcome them and put these under foot/ and therefore verily thou art but a servant of one of my servants. And when the servants of Alexander that hard this/ would have fall upon the Philosofre and have betyn him. Alexander charged Nay and said. Not so hardy any man to touch him vyolentlye/ for he is full true and good and reportith even as it is. Also Gregory saith. Man is made of great dignity and worship if he keep himself as he is bound to do without vycyowsnes/ and that is a perfect token of great manhood in him and of great virtue &ce.   

¶ Of the Sapphire and of the Goldesinyth. Dialogo xu  
EThymologiarum xvi saith Isydore/ that Saphirus is a precious stone/ like unto the firmament when it is clear/ which giveth a brynnyge light when he is smytyn with the son beamis. There was sometime a cunning goldesmyth which was an excellent workman of that most honourable occupation/ which disposed to set this precious sapphire In the Emperowris diadem. That saying the sapphire/ said unto the Goldesmyth. Good master enclose me not. For I am at liberty and young and apt to the world. Therefore I will not be separate and departed from the iocundyte of the world. But I will be merry a while and see the compass of hit. To whom this noble workman said. Thine inclusion shall be thy holiness and for thy great avail/ For I shall set the in a sure place where thou shalt live in surety with out dread/ For I consider well thy precyosite and thy great valowre/ and I dread that and if if wandyr about the world thou shalt be lost/ for it is written primo johannis quinto. All the world is set in maliciousness. There be so many perils in this world that neythyr the tongue of man can express them/ nor yet the heart think them. Whereof Gregory writeth & saith We own evyr to dread/ for we be in continual peril. and for this cause mine own dear son/ and for the great love and favour I own to thee/ I will not suffer the to go fro me/ nor to wander aboughte the world. But I will put the in sure conservation and keeping/ and after this saying this reverend workman and goldsmith enclosed the Saphyr worshipfully in the king's diadem. Where he continued perpetually in great worship and said.  
In sure place is better to abide.  
Than to wander about/ and be without guide  
SO it is sure to a Relygyows man to continue & abide in his cloister and in his Cell. For it is written in vitis pa. Go in to thy Cell though man of religion/ and it shall teach the all things necessary to thy we'll. For there regnyth peace in the Cell/ and without is away of battle & strife. And therefore as Jerome saith he that desire the christ/ let him seek nothing else in this world/ but let his Cell be to him as paradise fulfilled with sweetness of holy scripture/ and that use oftens for delycis/ and rejoice in the study of them. An abbot called evagarius said unto one that said to him/ as it is red in vitis pa. I may not fast/ nor labour nor wait upon seek folk. Go eat quod the abbot/ drink and sleep/ but keep still thy cell and come not out/ for perseverance in the cell/ leadeth a monk to his order/ and so little and little he returned again to the holy works of perfection.   

¶ Of the precious Topasyon Dialogo, xuj.  
Topasive as saith Papie is a precious Gem Which in himself beareth the colowris of almaner of precious stonies. Isidore also saith ethymo. libro xvi that it is a stone green of kind shining with almaner of Colowr which was first found in an isle of araby that is called Topazi & thereof the stone is named Topazius. Upon a time a precious Topasyon/ was conveyed and Carried out of araby unto Rome and reverently set & consecrate in a cross in the church of saint Petyr of Rome & there it was desyrouslye behold/ of many a creature. This Topasyon was infect with bad counsel and saxde. What life is this to continue always in the church & nevyr to depart thence. Nor at no time to be familiar with the world. Wherefore I will for a season/ return to the world that I may have a little recreation in it and ●emery with secularis/ and after to regne with christ in heaven. And when he was departed from that holy place & turned to the world again he was take and deceived be unleeful concupiscencis of the world & so put himself to the danger of allmaner of vicis/ and fell in to the hondis of hethyn people. And when they knew not the worthiness of him they set little price be him and despised him & drove him fro the contrary/ in so much that he durst nevyr after apere there/ and at the conclusion this Topasion was broke and destroyed and said with great lamentation and mourning.  
He that departith from an holy place  
Without cause leeful shall somtym fail of grace  
Therefore religious folks oweth to be ware to return to the world that they prrish not with the world. For truly concupiscens destroyth religious folks. And therefore sayn●t augustyn saith. As the love of God is the well of all virtue. So is the love of the world well of all vicis. Wherefore he that wylhave god in possession must forsake the world that God may be to him a blessed possession for evyr. Barnard also saith. The perfect servant of christ loveth nothing but him. And if he love any thing save him he is not perfighte. Also barnard saith. They that be made rich with lpirituall goodis/ own not to be implied to secular occupations. It is read in vitis patrum/ that a certain brother of religion asked an old man a question & said What shall I do for my thought will not suffer me to abide one hour in my cell. And the oldeman answered & said. son turn again and sit still in thicell/ and labour with thy hondis/ and pray God besylye/ & cast up thy thought to him/ and beware that no man deceive the nor cause the to depart fro thy Cell/ For I shall tell the a marvelous tale. There was a youngman sometime that was secular and had his father living/ & so this youngman had a great desire to be a monk. And at a time of opportunity and laysar he prayed his father to grant him his good will/ that he might receive the holy order and his father would not grant him. And afterward this youngman cawsid his kindred and friends to make great instance to his father/ and at last be their means his father suffered him to acomplish his appetite/ & to enter in to religion how be it his father was not greatly pleased with all. And forthwith immediately this youngman went to a monastery/ and was made a monk. And when he had received the holy habit of Religion he began in great perfection Duly to perform all the charges of the monastery and used great fasting daily. And afterward he used fasting be ii days and iii days/ and once in the week to take suftenaunce / his abbot saying his perfection had marvel and thanked God of his virtue and ghostly travail. after a season it happed this young monk made supplication to his abbot and said. I pray the father to licence me to go in to wilderness. And the abbot answered and said. son think not there one for thou mayst not suffer so great labour/ nor so great temptations of the fiend and subtyltyes of him ther. And if it happyn the to fall in temptation thou shalt find no man there to give the good counsel/ for to preserve the fro the trouble of thine enemy/ that he will put to the This monk increased his petition and prayed his abbot to licence him to depart. The abbot saying that he would depart/ and that he could not keep him/ gave him good counsel and prayed devoutly for him and let him go. But he also desired his abbot to send some folks with him to set him in his way/ and he ordained two monks of that same monastery/ and they dyrectid him in his journey. & as they malkyd a day or twain in the wilderness they were almost overcome with great heat/ and they lay down to rest them/ and fell in a slumber/ and there came an eagle and smote them with his wings and flew far thence and set on the ground And they work and saw him/ and said to the young monk. Behold this is thine angel. Rise and follow him. And he rose and took leave of them and followed the eagle/ and came where she stood. The which straight rose and flew forth a furlong thence/ and set down again. And this monk followed her And eft again the eagle flew forth not far thence and sat down. And this continued be the space of iii howris. And afterward while this monk followed the eagle/ she turned upon his right side and suddenly was gone. Nevertheless this brother followed after her and looked and espyede iii palm treys and a well of fair watyr/ and a cave in the earth and said. This is the place that God hath ordeynede for me/ and went in and Tarried there and eat and took his sustenance of the datis that grew there/ and drank watyr of the well and continued there vi years space. and saw nevir creature all that season. And upon a day the devil Cam thither to him in likeness of an old abbot having a dreadful look. And when this monk saw him he was afeard/ and lay down prostrate in prayer and rose again/ and the devil spoke and said to him. Brodir/ let us go pray more. And when they rose/ the devil said unto him again. How long hast though been here. And he answered. The Term of vi yeries. Then said the fiend Thowe hast been my neighbour a great while/ and I knew not of thy dwelling here not passed four days agoon. And I have a monastery not far hens/ and forsooth this xiii years came I not out of it tell now this same day/ and that was for cause I understood that thou dweldist so near me. For I Revoluyd in my mind and said to myself. I will go unto this good man/ and cumin with him for the weal of my soul. And therefore brodyr for this intent I am come hither. Certainly me thinketh that we prositte but little here sitting in these Cellis/ for we receive not the blessed Sacrament/ of Cristis holy flesh & blood/ & therefore I dread that we shall be no partners of it/ if we neglygentlye keep our self from the perception of so excellent a mystery/ as that is. But brother iii mile bens is a monastery & there is a pressed/ and by my counsel we will go upon sunday next or with in this fortnight at farthest/ & we will receive hour lord and maker/ and return again to our Cellys. And so this monk thought that this Counsel of the fiend was good/ and when the day was come that they had prefixed the devil came and said. Go we hens for it is tyme. And forth they went together the devil & the monk/ tell they came to the monastery where the pressed was/ and they entered into the church there and took them to their prayers. And atte the last this monk rose up and looked about/ & could not find him that brought him thedyr and said to himself. where is he become. I trow he began to the place of common necessity. And after when he had tarried long/ and the other shrew came not/ the monk went out & sought him/ and when he could not find him/ he inquired for him of the bredrin of that monastery/ and said to them. where is that old abbot that came with me in to your church. Saw you not of him lately. And they answered to him and said. we saw none to but the alone. Then knew this monk well that it was his adversary the devil that had deceived him and said Now I consydyr well that the devil with his sotylteys hath brought me fro my Cell/ but it forthinkith me not For I Came for a good intent/ to receive the holy sacrament of Cristis flesh and blood/ and then to go again to my cell. And when mass was done the father and abbot of that monastery would not suffer him to depart/ but said to him. we will not let you go tell ye have dined & refreshed your self. when dinner was done and he was going to his cell. The devil came again in likeness of a youngman in secular clothing and behold this monk intentyflye fro the heed to the foot & sayo with reiteration many times. This same is he. It is not he. At last this monk said. I trow thou knowyst me. But how may that be/ For I have not been seen many yeris. The devil said. I am thy fadirs neighbour the son of such a man/ and this is thy fadirs Name. and thy mother is named thus/ and thus art thou named/ and be not these your servants names and thy mother and sustyr be ded three yeries paste/ and thy father is now lately deceside/ and hath made the his air and said when he should die. To whom should I leave my good/ but to mine own son that is so vertuows & good and hath forsake the world and followed thesteppis of god to him I leave all my goodis. Now if there be any good man that dreadeth God and wot where he is/ let him tell me/ that he may come and depart my goodis to power people for the weal of my soul and his both. And many one have gone to seek the and could not find thee/ and as my fortune was for an other cause I came this way/ and happed to espy the. Wherefore tarry not be my council but come and sell all thing and perform the will of thy father. The monk answered & said It is not expedient to me to turn again to the world The devil answered again and said. If thou come not all thy Fadirs good shall be lost/ and thou shalt be counteable for it in the sight of god. What harm say I to the. But I show the thy fadirs will/ and I desire the to come and distribute his goodis like a good minister to them that be indigent and needy that it be not consumed nor my spent/ be vnthristes/ but that it may be spent to the consolation and relief of such as be vertuows and in poverty. Or what great burden shall it be to thee/ to come and do for thy fadirs soul/ with his own goodis as his syngler trust was in thee/ and then torn again to thy Cell. What more. The devil marveled be his false instigation/ and so this monk went forth with him tell they came together to the city/ and there he forsook him. And when this monk was alone he went toward his fadirs house/ weening to have found him deed. and his father was Coming out of the durre being alive/ and knew not his son/ butt asked what he was/ and he was wonderfully troubled and could give noon answer. And his father askyde of him divers times and many what he was/ & whence he came. And at last he said with Rubowre and great confusion. I am thy son. Then said his father Why art though come again. And he was ashamyd to tell the circumstance of the matter. Butte at the last thus he said to his father. The love of the hath caused me to come hydir for I desired sore to fee thee/ and their he continued and bode still/ and aftyrin a short space he committed fornication/ and other great enormyteys and sins. Wherefore his father vexed him/ with divers of flyceyons. But notwithstanding he amended not his living nor took no repentance/ but like an unhappy creature. continued still in the world/ and ended his life synfullye. Wherefore bredryn I say that a monk should never depart from his cell for no bad counsel etc.   

¶ Of the Charboncle and the Glass. Dialogo xvii  
CArbunculus is a precious stone/ as saith brito/ and so named for it is brinnyge lyk a Cole offyre/ and the brightness of hit showeth in the night time Hit shynythe in darkness so greatly that the flame of hit smytythe theiye sight. A myrowre of Glass went to this Charboncle upon a time and said. brother among all othyr precious stonies/ though art very precious and splendent/ and I also bear a bright colour/ so that in me all thing is clearly seen and considered. wherefore as me thinketh if we twain were one. we should be of more excellence/ and six times of more valowre than we be. To whom this Charboncle answered and said thus/ I will not consent to thy motion. For I consider weal that though comyste of a frail stock/ that is to say of brotyll Glass/ & mine original groweth of precyus gems. Therefore hour conjunction is not convenient/ for Isidore saith. The Child is oftentimes like unto the mother. And for thou art not equivalent unto my substance/ go fro me. For I will not be associate nor I will not be conjoinyde unto the. And moreover he said.  
This is at all times convenient and good.  
gentiles to be guided after their blood.  
SO a Crystyn man/ which is of the most noble kind/ that is to say of christ/ for of christ is said a christian man/ owithe not to here/ nor oweth not to give credence to the persuasion of the fiend. For he is worst of all things/ whereof it is wryttyn in the book of Clement. He that wilfully subduyth himself to the devils will/ shall not have peace with God/ nor with man. And saint Augustyn saith. The devil may deceive no man/ but if he will freely assent unto him. Wherefore Jerome saith. Power of the fiend is not to be dread for the dread and boast of him is ever in the will of man/ for the flesh doth nothing/ but the soul consentith first thereto. It is read in vitis patrum/ that one hermit was led by an Angel to a certain place/ where as was a great congregation of holy monks/ and he saw the placis that lay about them replete with innumerable multitude of fiends flying as it had been flies. And when the angel & the hermit came together to a great Cite where as was kept a great fair/ this hermit saw but one fiend standing upon the gates/ and he was idle/ and not half occupied and the hermit asked what it mente. The angel answered and said. All that evyr were in the cite were aplyable to perform the fiends will/ and therefore one fiend was sufficient there. But in the abbey it was contrary for they resisted manly and therefore came many fiends together again them to tempt them with divers temptations.   

¶ Of a precyows stone called agate and a serpent called Cerastes. Dialogo xviii  
AS wrytith Papie there is a stone called Achates/ which is a very precyows Gem having black serclies and white and divers of colour. Brito and Isydore say Etymologiarum xvi that it is a stone first found in sicily/ be a flood of the same Name/ and afterward it hath been found in divers placies as saith hugucio/ and it causeth a man to be favourhable. Cerastes is a serpent so called as wrytithe Isidore Ethimologiarum xii for that he berithe viii horns in his heed like unto the horns of a Ram/ and the horns of him be often times set upon rich men's tablys to eschew venom. And also of his horns be made knyvys hastis/ which were wonde to be laid before kings and Emperowries that be the seating of them it should be showed if any meet that were set forth were infect with poison. This serpent consydrid in himself that he was hateful and odyows to every man and that he was also forsake of them. Therefore he went to the Achate and said. O precious Gem come to me and set thyself between my horns/ and I shall bear the between them worshypfullye. For I understand weal that thou haste great virtue to cause thy berar to be gracyows. And moreovir I promise the that and if if cause me to be in favour/ and beloved I shall be my strength rob both lords and in nocenties/ and thou shalt be partenar and have half my wynnygis. To whom this precious stone answered & said. Thy speech liketh me not. for the Apostle saith Notte only the doers of sin. but also they that consent to them be worthy perpetual damnation. And also it is a common saying. As great fault hath he that holdeth/ as he that fleeth or yeldyth. Therefore go from/ for thy disposition is not good/ and thus this precyows Gem departed fro the Serpent & said.  
Contrary to sin we own to be.  
And not consent thereto perdie.  
THus did David when he said Psalmo c I have hated sinners though it were my father or mother/ sister or brother/ or friend/ or bishop or in any manner of degree that wilfully would offend/ and so utterly I would flee his feleshippe that I would never think upon him. wherefore it is wryttyn in policrato. libro nono, that saint Iherome excluded three clerks from his board. For they were unmannerly/ and also he said/ it was rebukeful for a worshipful man/ or for a man of authority to keep any evil disposed person in his company.   

¶ Of Gold and lead. Dialogo xix  
IN a great hastiness lead went to gold and said. why art though so proud again me. Am not I of the substance of metals as weal as though. wherefore dispysist thou me/ and thou disdarnyst that I should be as precious as though. Come near to me and prove me in fire/ and thou shalt see the great virtue that is in me. To whom Gold answered and said. I know weal that hour creatowr hath made the as he hath made me/ and so I continue as I was ordained be him. Therefore I do noon injury to the. wherefore take thou that is thine and strive not with me/ for it behooveth us to be proved in all things as the holy Apostle writeth i. Thessaly .v. and saith thus prove ye every thing and kepeye that thing that is good. Go to the fire and than shall thy virtue and victory apere. And when they were to gidir in the fire the lead consumed and vanished away. The Gold was purified and came forth fair and bright & said.  
Words of boast of pomp and of pride  
Be but in vain/ although they be blowyn wide  
Much proud people be in that same case thinking they have virtue/ which is not in them. And therefore if they have a little blast of temptation/ they be soon overcome/ and brought to nought as lead in the fire. Therefore and if thou intend to be precyows in the sight of god/ study and apply the to be meek & lowly in thine own mind. Wherefore Isidore saith. Be thou like a child lowly in thine own sight/ that thou mayst be great in the sight of god. Forsomoche the more precyows shalt thou be in god's sight/ how moche thou art humylyate in thine own conscience. And he that is vile to his own mind/ is great to god. Gregory saith. consider the more glorious thou art in thine own mind. The more vile art though before god and his angels. In Rome sometime was a lady/ of so great humility and reverence/ that she thought herself unworthy to come nigh the altar/ and to behold the blessed body of ower lord. when it was lift up. Whereof it fortuned on a time/ when the people were how sild she for great meekness and honour came not near to receive it. wherefore be the operation of almighty god/ it was so all the people standing and beholding there came a lylywhy the dove and took the host from the altar and delivered it unto her with great worship/ and therefore humility and meekness is comendale/ and continually to be observed/ and kete.   

¶ Of Gold and Silver. Dialogo twenty  
Upon a time Gold went to silver and said. Be merry brodyr/ for we twain bear the price among all other metals. And if we were conjoined together we should be of great sublymyte and worship. Whereto Silver gave this answer and said. Brother if spekist charitably. but I consider weal that thy colour is reed and mine is white. Also I remember that thou art of great reputation and incomparable valowre. Wherefore I trow verily that like as we be divide and contrary in price and in valowre/ so shall we be divide in hour wills. It is better therefore for us not to begin conjunction than afterward to make separation and to withdraw us from the thing that is begun/ and also silver said these words.  
No wisdom it is for any man to apply.  
To compare with his better/ nor to step to high.  
AS it is written Ecclesi xiii He chargith himself with an importable burdon/ that joinythe himself to his better/ and also it is wryttyn in that same place. Be if no fellow to him that is richer than thou. wherefore the philosopher saith. The poreman perisheth when he beginneth to strive with the rich man/ as Isope showeth in a fable and saith that the goat/ the sheep and the ass upon a time made a confederacy with the lion and compenyed with him to go an hunting together/ as fellows and neybowris/ and all they together took an heart. But when they should divide it/ the lion spoke and said. I shall be eyre of the first part. For I am greatest of worshppe here/ and the first choice shall yield me the second part/ and the greatest labour shall give me the third yarte. And but if I have the forth part I shall break the convenant of concord/ and with these words he began to gryne with his teeth/ and smote the ground with his tail/ so sore that all they for fere rane away/ and left all the hole heart to the lion. Whereby it apperithe that a man oweth to be ware to associate himself with his bettyrs/ for he shall evyr be put to the worse part/ as it is said in a common proverb. I counsel not servants to eat Cherries with their bettyrs. For they will have the Ripe/ and leave them the hard/ & therefore saith Isope. By this example it is showed that it is not good for the week to be joined to the mighty/ for he will not at all times be faithful unto him.   

¶ Of Silver and Iryn. Dialogo xxi  
Silver in a season uncurteyslye and undiscreetly spoke unto Iryn and said. O unhappy creature. cursed be thy generation. for by the infinite sorrows be wrowght in the world. For of the be made swerdis/ shaftisdarties/ brestplaties/ helmettis/ and all manner of wepyns and harness/ for to punish & to slay man By the also batellies and strives happyn in the world If if haddist not be made/ the world had been yn great tranquillity and rest. Iryn this hearing with great reason excused himself and said. Howgh brodie thou spekyst not trwlye/ for I do no wrong to the. For and if I be a malefactor as though reportyste/ thine own consideration shall prove it/ if thou take heed. For without me no work can be made. By me also crasties be occupied and the earth beareth/ Men also work by me & drive me in length & bred/ & forge of me what it pleaseth them/ & Isay not nay/ but obey to them as my maker hath ordeinid me. if they make of me otherwise then good it is their blame and not mine. For I do as I should do. But I marvel of the that so soon conste see a little fault in mine ye/ and consyderiste not a great beam in thine own. For and if all truth should truly be declared thou art original of all mischief. Be the means of the/ men fall to theft/ adultery/ Manslaughter/ and many othyr crimes. By the also troth and rightwiseness perisheth/ and be destroyed Rape and usury come be the. Thowe desseyviste the soul of man and bringeth it to perdition. Therefore it had been better for the to have hold thy peace/ and not to speak so inordinately/ but a fool cannot speak/ that cannot be still/ and therefore it is said in proverb.  
Or evir the word be forth I brought.  
Considre before what thou hast wrought  
FOr saint Augustyn saith. Let thy word first come to thy mind/ and after to thy tongue. when a philosopher was in company of much people/ and spoke but few woordys'/ he was asked the cause/ and he said It hath repented me of my speech. But nevyr of silence wherefore Caton saith. It hurteth noman to be still/ but it noyeth to speak to much. There was sometime a good thrysty man/ which in his house had three cockies And also he had within that same place of his habitation a servant/ which led noon honest life. That consyderige the cockies/ oon of them sang in this wise/ and said. Such deeds that servant doth/ which shall not please hour mastyr. This hearing the servant/ said. This cock shall live no lengar/ and immediately cawsid him to be slain. An othyr day the second cock lift up his voice & sang thus. For saying of troth my fellow is deed/ and even forthwith this servant put him to death. Then the third cock was wise/ and thought he would save himself and sang in this manner and said. Here/ see/ and hold thy peas/ if thou intend to live in peace/ and therefore he had his life/ and continued long in great wealth and prosperity.   

¶ Of Tin and Brass. Dialogo xxii  
Tin and brass confederide togidere enuyede again Gold. Wherefore they devysid a pot full of fair Copyr and bright/ and brought it to the market and sold it/ affirming with sugared words/ that this Copyr was Gold. A certain chapman came and bought it. and joyfully bore it home. And when he would have proved the perfection of the Gold/ he found it Copir. Wherefore he was replete with indignation and cawsid Gold to be Cited before a judge/ for by cause he had deceived him. notwithstanding Gold made his true excuse/ and said to the judge/ that he nevyr sold the pot/ nor devisid it/ nor it was nevyr of his generation nor kindred. Wherefore in great haste the judge caused the vendytowris all to be Cited before him and punished them with great pains/ and so be compulsion they confessed the trowth and showed that they did it for envy/ which they bore again Gold/ and their intent was for to have slaundrid him that his Name should have been apayrid and that he should not have been so precious/ in the world. Wherefore the judge discretely corrected them like there deserving and comendid. Gold greatly and said.  
He that is both good and pure  
May evyr sleep sowndlye and sure.  
many one intent in likewise to diffame their bettyrs/ be false witness. And he that beareth false witness shall not be unpunished/ as it is wryttyn Proverb xix A false witness shall not be unpunyshid and he that speaketh losings shall not escape/ that is to say the judgement of god. And it is wryttyn in the same place. A false witness shall perish/ as it is written in collacyonibus patrum. That sometime an abbot called pafuncyus when he was young and gracious and sat in his Cell/ oon of his bredryn envy at him/ and for to put him to a slawnder he went and hid his bocke in the bed of pafunce. And when mass was finished and ended and all the monks were congregate together/ this untrue brodyr reported and said that his book was stolyn. Wherefore three brodryn were assigned to search in every Cell and they found the book in pafuncis bed/ and thus he was falsely accused before all his bredryn and assigned to do great penance for theft which he nevyr committed. But notwithstanding he meekly suffyrde it and performed it. And when he had continued in penance a certain season/ this false monk was vexed with a fiend/ and published his offence/ with loud clamor/ and showed that he had wrought that soteyltye hiding the book/ and that he did it for envy/ for to have diffamed the holy man/ and desired heartily that he might be brought unto him to be delivered fro the fiend by his holy prayers. And when he was brought before him he was immediately healed and delivered from the fendis possession. Wherefore saint Gregory speaketh of false witness and saith. He that berithe false witness is culpable to three personnies. first unto god whose penance he forsakith. Secounde to the judge/ whom he disseyuith by his leasings. third to the innocent which he hurtythe by his false witness. And therefore be the law a false wytnesser is bound to make restitution of all such goods as he hath cawsid his neighbour to lose be his false record.   

¶ Of the Lock and the kaye. Dialogo xxiii  
Akaye there was sometime. Which was very good/ and pleasantly opind her lock/ and also made it fast/ in so much that the patron/ and ownar thereof rejoiced greatly therein. Upon a time this Lock fell in froward mind and grudged again the key and said thus. O wicked creature why pursewyst thou me thus continually daily thou entrist in to my bowels and tournyst my stomach up and down. Cece of thy grief and trouble me no more/ or else I shall cast the away or make the crooked. To whom the kaye answered & said. Sustyr thou spekyst evil. By me thou art conserved in prosperity and defended from thine enymyce. If thou wilt be separate and departed fro me/ thou shalt be destroyed and broken and cast away. But this notwithstanding the lock was not pleased but suddenly stopped fast the hole/ and would not suffer the kaye entyr in to him/ and so the ownar could not open the door. wherefore he was angry/ and in a sudden heat he smote of the lock/ & broke it for cause it would not open. wherefore the kaye scorned the lock & said in this wise.  
with thy friend that mayntaynith the.  
Discord thou nevir in no degree.  
BEware therefore to strive or vary with him that thou lyvyste with familiarly. For Seneca saith Nothing is more fowl then to be at strife and variance with him that thou loved and been conversant with. Nevertheless they that desire to live peseablye with their neybowris/ should help to support them and bear part of their charges as the Apostle wrytythe ad Galat. vi Every one of you bear the burden of other. Tully also saith. There is nothing but it may be suffered of him that perfightlye loveth his neybowre/ as it is read in the History scholastical. That antipater Idu meus which was father of Herode the great was sore woundid in battle/ with many divers great wounds in the Emperowris service/ which he gladly suffered/ for his sake. notwithstanding at last he was falsely accused to the emperor. And when he was brought before him/ he spoke to the emperor and said. My Lord I will not show you fair words for mine excuse. but these great wounds which I have suffyrde for your love/ let them speak for me/ and express also the great love and very true heart that I have evir ought to you. And immediately the emperor received him to grace/ and showed him great favour evyraftyr. Also it is read in the first book of japis of Philosophirs/ of july Cesar how there was an old man lyklye to have perished in a strife upon a day/ & when he came before the iugis he prayed the emperor to come and help him. And the emperor assigned one to help him. To whom he answered and said. O emperor Remember I fought myself for the in the battle of Asye/ and made no proctor/ and disclosed his wounds which he had there/ and showed them to the emperor. Wherefore he went himself personally and sped his business/ and was sore ashamyd in himself to be reputed not only proud/ but also uncourteous and unloving. Whereof it is wryttyn. He that labowrith not. etethe not. And also the same Emperor saith. He that labowrith not to be loving to his knights. Cannot be favourable to them/ as it is said in laud of the same emperor that he nevyr uside to say. Go ye/ but go we/ for he was evyr partaker of their labour as ●on of them/ and that was at all times of any jeopardy.   

¶ Of the cauldron and the Chain Dialogo xxiiii  
THe chain spoke to the cauldron upon a time and said. if art greatly unkind for I bear the to the fire/ and though daily sethyst many a good morsel and gevyst me nevyr part to eat with the. Thy gluttony is great. For thou consumyst all and levist me hungry. The cauldron answered and said. Thou seruyst me to my hurt. And therefore thou art not worthy to be rewarded/ but rather to be punished for though holdiste me up to the fire/ sore again my will and cawsiste my sides to be brent and consumed. And therefore if my power would extend thereto I would gladly destroy thee. But and if thou be wilful to do me acceptable service. Ordain to me things profitable and necessary and not contrary/ and also he said.  
service that is doth good and prefytable  
Is loved to all men and acceptable.  
Therefore and if thou desire to do service to other men/ serve them to their pleasure/ that they may thank the. Or else thou shalt lose thy reward For Seneca saith. He that cannot give reward/ unrightfully asketh it/ that is to say. He that cannot give a reward profitable/ desireth it unrightfully. Small beasts teach us to yield goodness. As it is read that the mouse went upon the lion while he slept/ and the lion caught him and would have etyn him. But the mouse spoke meekly to the lion and said. Be patient to me and have mercy upon me/ and I shall yield itte the when I may. The Lion began to smile and laugh thinking his ability was week and small to do for him. And briefly after it fortuned that the Lion was take in a net. That knowing the mouse. Came & gnewe a sondyr the cordys'/ & delivered the Lion out of danger. But evil disposition is not lightly changed in lords and mighty men be gifts and benefits done to them/ but rather it is apayrid and worse & continuyth in shrewdness. Wherefore it is told that a youngman in the winter season/ saw a serpent almost dead with fervence of great cold/ and he having pete of it/ took it up and put it in his sleeve. but when he was warm he stonge him/ and destroyed him. Therefore saith Seneca. A Serpent in the winter is not to be handled with surety for though he lie still he secyth not to sting and to shed his venom.   

¶ Of Rosemary and of the field. Dialogo xxv  
AS hit is read of the virtue of herbs rosemary among all other vertewis hath this virtue in especial. That and if he be planted in a field/ or in a vineyard and kept Clean and worshipfully/ the wines shallbe fruitful and rejoice greatly/ and the Cornis shall multiply and largely increase. For the which cause a certain feylde continually being infructuous and barren went to the rosemary with humility and devotion and prayed him that he might be fruitful/ and said. O gracious pastor and good keeper come to me and defend me/ and I shall set the clean and cleanly/ and also I shall serve the. All only I desire the to sit still and rest the in me that the rath r be thy goodness I may bring forth wholesome and kindly frewte. The Rosemary was moved with piete/ and overcome with the fair supplication of the field/ & went forthwith him and set himself in the mids of him. Who ruling and defending/ the field recovered and waxed green/ and multiplied and brought forth fruit threescore fold and an hundridfold with great abundance and gladness and said in this wise.  
For on godemannis sake/ many other more.  
Be often conseruid and kept out of woe.  
THus ought the people to do/ when they have no gider. To cheese a proved man/ rightful and wise/ which be his policy and wisdom may govern them wisely and defend them. Verily and truly a wise king is a sure stablysshment of the people/ as it is wryttyn Sapient vi O ye kings if ye delight you in your Royal seys. Love ye wisdom. Love ye the light of wisdom that be preferred to have rule of the people/ ad Ecclesiast. A wyseiuge shaliuge his people The princehode of a wiseman shall be stable. And it is wryttyn in the same place. A king unwise shall lose his people and the Cyteys shall be inhabit be the reason of wisemen. Wherefore Solomon desyrid of God a techeable heart/ that he might teach the people of God and discern between good & evil. Also vigecyus saith de re militari. No man oweth more to know nor better to know every thing than the prince and ruler. whose doctrine should be to all his subiectis moste profitable. For truly youngmen be not often to be chosen rulers for it is not most expedient forsomuch as they be not alway steadfast/ and wise/ as it is said in the third book of etykies. And Plato also saith. Then the large world was prosperows and happy when wisemen reigned/ and king's inwardly conceived good guiding as saith Valerye and also boyce in his first book of consolation. wherefore it was called the goldyn world when the regne of wisemen continued and Seneca saith/ and it is wryttyn in libro Politicorum iiii. That while the commune weal among the Romans prospered and chained/ the Emperowris and Rulers were cunning & we'll instruct in learning/ and I know not saith Scneca/ how it fortunythe that the virtue of cunning langwyssith and is abated among princes and Rulers. Wherefore no marvel though their state apayre for without wisdom nothing avaylythe as holy writ maketh meneyon. proverb viii by me kings regne saith almighty God. Wherefore the king of Romans exhorted the king of France that he should cause his sons to be imbute/ and learned in lybetall science saying. A king unlearned is like to an Ass crowned. Socrates' reportith in his last book and saith That among a certain people that is to say in an isle of Campanye. dignity of birth prevaylyth not in election of the king/ but the voice of all the people. For they make election and cheese one that is ornate & Clothid with good conditions and manners. benevolent in rightwiseness/ and mercy/ and also sad of age and that hath no children. And if he be proved of his people to continue in any great sin he shall die & be destroyed.   

¶ Of rue and of venymows bestis Dialogo xxvi  
IN the book of de virtutibus erbarum it is wryttyn rue among all other virtues that she hath in especial this is one. That if she be take in drink or in meet she marvelously prevaylythe again venom/ and again almaner of venymows bitings or styngynges if she be brosid or stamped with garlic salt and nottis. And so for this great virtue that she hath again venom/ all venymows bestis came together to her and said. We pray the depart out of Compenye/ and meddle not between us and mankind. for we intend in all hour mind for to sow hour venom among men/ and for to destroy them/ for the which cause they pursue us and slay us To whom rue answered and said. yower words be wicked and my schevows. Of you it is wryttyn in the Psalter Psalmo xiii The venom of aspies is under their tongues. ye cursed serpentis why be ye about to destroy man whom god hath created & made to be lord of all thing. And forasmuch as ye say that I have grace & virtue again you/ and also again your venom/ fro this time forthward/ the Grace of God shall not be void in me. but his grace shall ever dwell in me For I shall evyr apply me to be Contrary unto you and unto your bad disposition/ and resist you that ye shall not fulfil your evil intent/ and also she said these words.  
Good people oweth evyr to prevail  
Again sinful that would them assail.  
EVyn thus should Rulers do/ and wisely evyr resist to bad folks and to say Nay to them and to punish them. For Seneca saith. He Noyeth good folks that sparyth the bad. For soothly a judge owithe not to spare male factowris/ for a judge correcting not the sinful committith to sin as saith Seneca. wherefore Ambrose saith. when indulgence and favour is showed to the unworthy/ many other be provoked to sin thereby/ as valery rehearseth in his .v. book. of one called bruto the which was first consul of Romans the which commanded his own sons when they were brought before him sitting in ingement to be sore betyn with roddis and after that to be behedid. For by cause they intented to reduce the lordship of Tarquynye/ which he had expullyd. For he had levyr to be without Chyldryn/ then to lack to do dewi punishment. A semblable example showeth saint Augustyn .v. de Ci. Dei. That a certain Emperower of Rome commanded upon pain of death that no man should fight again the fowwarde of his enemies And his own son which was often provoked of them. once fought with them manly and defended the contrary and put them to the worse. But all that notwithstandyge his father comawndid him to death. For breaking of his comawndment. And therefore rightwiseness is evyr to be kept and observed.   

¶ Of Isope and a man called Marcurye Dialogo xxvii  
BRito saith there is an erbe named Isope apt and good to purge the lungs. a other author saith that Isope with oxymel destroyeth phlegm that is tough. For which cause Marcurye whom gentiles named to be a God/ but he was a false covetous man and an hard. A witch full of wickedness/ and an interpretowr of spechis. And while he had health many vicis reigned in him therefore he was rightfully smitten of god with divers infirmyteis/ and was made both lungsyk and rheumatic that he might not occupy his accustomed sins. wherefore he went to ysope and said. The virtue of God is in the to he'll sick folkys. For in herbs woordis and stonies is great virtue. Therefore I pray the show thy virtue upon me/ and cure my lungs and destroy the phlegm that is in me. And I promise to God and to the that thou shalt be partenar of all such goods as shall grow to me by the meanis of Rabeyne and of stealth. To whom Isope answered & said. It is evidently knowing that in thine health thou hast done innumerable crimes/ and surely I think if thou shuldist now be restored again to health/ thou woldist do worse. But the virtue of God that thou sayest is in me/ shall not give maintenance unto sin Go fro me therefore/ for thou shalt never be healed by me/ and so he put him forth with great confusion & said in this wise.  
Sinful people when they have health.  
Be evir the worse/ and in their most wealth.  
When God correctith and scourgithe them that be sinful with passions of divers infirmyteis that they may not sin/ & they be not amended therbye. certainly it is a great token of perpetual damnation. For in this lice present every stroke of gods other purgation of sin or else begynnyg of pain following. For the chastisement of some folks beginneth here in this world and duryth everlasting lie. Of divers men it is often said. God giveth not judgement twice for on thing. Nevertheless that sentence attendith not that that is written. God allmyghty delivering his people out of the land of Egypte/ them that believed not in him afterward he destroyed. And although that one fault be not twice corrected. Nevertheless if it be twice punished the first punishment beginneth here and continuiths there eter nallye/ as it is exemplyfied in those persons that correct not themself here in this present life. To whom the stroke of God and of his punishment here is a beginning of everlasting torment. Here of it is wryttyn in the Psalte Psalmo cviii Be they covered with their confusion as with a dowblette. Diplo is is called a double garment/ which they do on/ at oon time/ that ●e punished with temporal pain and damnation perpetual. Isope telleth that there was a kite so ranenous that he stolen wheresoever he might have advantage were it never so nigh the church or sanctuary. In so much that he was hateful unto all men/ for the owtrageows ravin that he used. At last he fell sick so sore that he was like to die/ and than he was compuncte and sorry for his sins and meek himself & sent for his mother in great haste/ and said to her/ Most sweet mother I am very sick and feeble/ and I am dreadful of death/ for I have been a great extorcyonar/ and ●oon great hurt to many folks. Wherefore I beseech powedere mother to go to the Temple of Goddis and offer Sacrifice to them for me/ that I may escape and recovir of this infirmity. For I am ready to be converted to a better life. To whom his mother answered and said. In thy life thou hast greatly offended the Goddies and the sacred power of them. The rightwiseness of them yieldeth to all men after their deserving. In thy health though haste done many great offences. If thou myghtyste escape/ God knoweth thou shalt do worse. For very contrition is none in the. The dread of death causeth the to be meek of speech. But verily as Isayde if if myghtyste have health though shuldyste be worse than thou haste been. Whersore I will not pray for thine escape. And the kite died/ and departed from the world in great dread and in great heaviness.   

¶ Of a tree called Abrotanum and of the hare. Dialogo xxviii  
ABrotanum as saith Oracyus is a tree which by his property draweth out all thing that is infixte/ with help of an other thing called anxungial Wherefore an hare that halted came meekly to him which had a sharp thorn smytyn in his foot and said O thou helpar both of body and soul have pity on me and hele me/ and thus saying he lift his foot and showed it to him. Abrotanum was moved with compassion/ and laid himself upon his wownde/ and brought out the thorn and healed him. And verily this hare was not forgetful of this benefit/ but daily brought a galon of water upon his shuldyrs/ and bathed at the Rote of Abrotanum/ & cawsid him to continue green and fresh and said.  
To hour benefactors that doth us good.  
Let us do service with a glad mode.  
But cursed people and uncurteous do not so/ but rather soon forget the benefits done to them. Wherefore of Solomon was asked what thing should not esylye be forgotyn. And he said. Benyfytrs and kindness. And therefore saith Caton. Be thou remembered of benefits done to the before tyme. And also he saith. A small gift that thy poor friend giveth the receive it gladly and remember to yield full thankingis therefore. Thou owyst to yield the benyfites unto thy friend. with increase if thy power extend thereto/ or else to have it often in thy remembrawnce/ that thy friend hath showed to thee/ that thou mayst give him thankings at leastwise for his goodness/ For Seneca saith. It is a sufficient and large reward/ for a good bede/ to be had often in Remembrance. And also the same clerk saith. He is uncurteous that yieldeth a good turn without usure and increase. It is read in Ecclesiastical History/ that there was a lioness that had a cave near to the cell of an holy man was called Macharye/ and this Lioness found her whelpies blind and brought them all before the feet of Macharye. And this holy man understanding that her supplication was for her whelps/ and he by his prayers caused them to have sight. And this lioness for that she would not be reputiding rate and unkind/ oftentimes she brought the skynnys of all the beasts that she took to the cell door of this good man/ and their left them as for his reward. Also an other beast came to the cell of saint Macharye with his son that was born blind and be signs and tokyns prayed him of help. The which knowing the holy man prayed for the whelp and anon it had sight. And this best thanked him in her manner/ and went her way with her child/ & with in a short space she came again with all her children loaded all with sheeps kins that they had take/ and offird them to the holy man for a gift/ in recompensation of his goodness/ and made to him obeisance and went their way giving to him worship & thankingis   

¶ Of plantain and of the Ape. Dialogo xxix  
plantain is an erbe most profitable again the Fevyr quartain to be remedied. Wherefore an Ape that had a son vexyde with that disease/ which could sinned no remedy for him when she had spent great goodis in physic and mederynes. Therefore she went unto Macrum and said. I have compassed heaven and earth and overwalked the land/ and found no rest to my son but now at last I have found the so great a lethe. ● Therefore give me thy council and help that I may deliver my child from this quartain disease. Macer that his cause should be found true said thus. Take four roots of plantain and give them the patient and he shall soon be cured. The Ape that hearing ordained briefly the medicine and healed her son and said thus.  
A connyge leech that can us save.  
We must seek that health will have.  
SO we desiring health of hour souls must search for a pressed and a confessowre that is sufficiently learned that both can and may bind and unbind. Thus owist thou to do thou christian man or woman to find the ways to save thy soul. For Isidore saith. Every sinner be penance receiveth health of his wound. But the medicine is to be take after the greatness of the sore/ and after the profoundite and deepness of the wound the remedy is to be sowghte/ as it is read that divers thiefs being in great jeopardy and tempest in the see/ made a vow if they might escape they would be confessed. And after their escape they made confession to an hermit. Of whom to the master these when he was confessed the hermit enjoined for his great offencis and enormyteys that he should go to the Pope to be assoiled. wherefore he killed the hermit/ & forth he went to the second Confessor/ and also him he killed. And so he went unto the third confessor. And when he had showed him his confession/ he entreated him curteyslye/ and thus when he perceived that he could not mollify his heart nor withdraw him from his wickedness/ lyk a very fakir and a principal leech of souls he enjoined him that when any creature was deed/ if he were nigh/ he should lay the corpse in the grave/ and so he did. And by that me●ys he conceived a remembrance/ whereto he should come and how soon he knew not. And thus the deed of death was so fixed in his mind that he ordained his state better and amended his life and went in to wilderness and took upon him great penance and ended in virtue Wherefore it is written in the gloze. Nothing availeth more to chastise and destroy the fleshly desires/ than to think often upon death.   

¶ Of vervain and the Wolf. Dialogo xxx  
MAcer saith that when thou visitest the sick if thou bear vervain upon the and ask of the patient how it is with him/ if that he say we'll/ he shall escape and have health. And if he answer and say it is ivyl with me/ there is no trust of amendment. Wherefore a wolf which was a leech greatly named had a sick person in cure and daily gave him good hope of amendment. The fox knowing the virtue of vervain and intending to beguile the wolf he went to visit the patient and bare with him a branch of vervain and inquirid how it stood with him. To whom the sick answered and said. Full hardly and full sick I am. The fox being sure that he should die departed straight fro the patient and went to the wolf that had him in cure and asked of him how he thowghte be by the sick person. Whethir he should live or die, To whom the wolf answered and said that he should soon be cured and healed of his disease. For he is in amending quoth the wolf as I consider by motion of his pulse and also by his urine. The fox smiled and said. Leche thou art beguiled/ and knowyst not the craft of medicine/ for he may not escape by any mean/ for the sentence of death is given to him. The wolf said contrary/ and thus they varied and strived together in presence of many persons and laid great pleggis and waiers. upon the prof of the trowth of the matter. But briefly to tell. The man died and departed from the world within the space of ix days/ and the wolf was confused and lost his waiers and all his good/ and Remaynyd in great poverty & said.  
Waiers to lay of things unknown  
Is no wisdom/ but madness I trow.  
Therefore beware and bind not thyself to though things that thou knowist not. Nor speak thou not but that thou art sure of that thou be not deceived. For Socrates saith/ there was one that asked how he might best say Trowth. And he answered & said If thou say nothing but that thou knowist for sertayn. Than shalt thou not lie. And as the philosopher saith If thou fear to speak that thou shalt repent/ better it is evyr to be still. But many one will defend their sayngis be they good or evil/ to their power and fall at strife & debate with every person and nevir be in rest. Whereof there is a tale that a woman which was used and acustomed to strive/ walked by the field with her husband/ and he said the field was mow down/ & she said it was shorn. And so they multiplied so many words that at the last her husband all to coryed her. But she would not be still/ but said it was clyppid with shears. wherefore in a great angir he cut out her tongue. And when she might no more speak. She made signs with her fingers like shears meaning the filled was Clipped. A like tale is told of an othyr woman thewich striving with her husband said that he was lousy. And he was moved and grieved with her for her saying/ and beat her grievously/ but she would not amend her. But came before all her neybowris and called him so to his rebuke. Wherefore he was replete with ire and threw herein to a water and trade on her and crowned her. And when she might not speak/ she life up her hands and made tokyns with her them bies as though she killed lice. Wherefore it is wryttyn Ecelesiast xxviii Many have fall by the stroke of sword/ but not like to them that have be destroyed by the means of their tongues/ and therefore bad speech is to be refrained.   

¶ Of a Fruit called Mandragora/ and of the desirous woman. Dialogo xxxi  
AS saith saint Augustyn super Genesim Maudragora is of the kind of an apple. And of this Apple kind he saith some men have opinion if it be received in meet or drink. It causeth secoundite and fruitfulness to them that be barren. And for this great virtue which she hath. Venus the goddess of adultery/ which excercisid her lechery uviht divers personis/ went to the mandrake & made her prayer meekly & said thus/ O though best and most frutefulltre. Look upon me and despise not my prayers/ but grawnte me of thy goodness to be partaker of thee/ that I may conceive children of them that be my lovers/ For soothe lie I am barren and without the I may not conceive. Wherefore I pray the to here my petition/ and ask of me what thou wolte. To whom the mandrake said. O thou most unclean of all creatures. For both the earth and the air be corrupt and defiled of thy stinking lechery. But much more should it be infect/ if thou myghtyst bring forth lecherows Childryn that might behold the multiplied and living delectablye Go thou fro me in all hast possible. For even now I am replete tedyouslye and stopped of the stench of thine uncleanness. And so the mandrake expulsed her out of her presence with confusion to her and said.  
Put away strompettis that dread for no shame  
Talking of them shall hurt thy good name  
FOr it is written Ecclesi ix The speech of an unclean woman and evil disposed brynnythe like fire. He that loveth chastity and to keep him clean owe not to talk moche with women. Nor give audience unto them/ but put them of/ and give them no credence. For it is perilous to the soul. As saint Jerome telleth of a martyr which when he had overcome all manner of torm/ he was laid in a bed strewed full of flowers/ where as a strompette was fair of body lie favour/ which touched his flesh/ and moved him to sin. And he having especial love to chastity and cleanness/ with his owneteth boat a sondir his tongue and spit it in her face with blood and all. In confusion of her corruption and maintenance of his chastity. Also a queen of France when she saw one M. Perotte which was a wiseman and had passingly fair hondis she called him to her and said. O how worthy be these fair fingers for to touch/ and to feel the secret parties of the Queen. This hearing he with drew his hondis and said. Nay lady it shall not be so. For and if my fingers should touch you in that manner/ and if I should keep them after. I would think them so unclean of that touching that I would abhor to put them unto my mowth evyr after while I lived.   

¶ Of the Rosyer and the Partryche Dialogo xxxii  
IN a certain herbar there grew a fair Rosyer replete with sweet rosys'/ it happed so that a partryth coming by and beholding the roses desired greatly to have of them and said. O thou beautiful flower of all flowers grant me of thy roses/ For I desire to refresh myself a while in these sweet odowris. To whom the Rosyer answered and said. Come to me most interely beloved sustyr & take to your pleasure of the best and of the f●yreste. And when the partridge was flow in upon the Rosyer to gadir the roses/ the sharp spynis and thornis pricked his feet and legs so sore that gladly he departed without rosis and said in this wise.  
The rosis be both sweet and soft.  
The thornis be sharp and prykkyth me oft.  
THe Rosyer betokenithe the world. The rosis among thornis be worldly richesse/ which our saviour remembrith in the evangely of Luke/ & saint Gregory saith in the exposition of the same. Who should believe me if I should be interpretation assemble richesse to thornis/ and especially for thornis prykke and richesse be delectable/ and nevertheless they be Thornis/ for be the prykking of their inordinate love they wound the mind of man/ and when they bring it unto sin it is as a bloody wound new smitten. And also Bernard saith. your richesse be vain. For they promise lordship/ and cause thraldom. They promise surety and bring in dread. whereof it is written i ad Timotheum vi They that will be made rich/ fall in to great temptation and snaris of the fiend and in to diverse unleeful desires unprofitable and noyhable which bring men to death and to perdition/ as Jerome telleth of Crate Theban a Philosofre/ the which threw a great peace of fine gold in to the see & said. Goye fro me ye wicked covetise. I drown you in to the deep see/ for fere that I be not drowned of you. To the which a like example is put of Saint Gregory of an othyr Philosofre/ which bore with him by the way a great wege of Gold/ and in his mind revolving and considering that he could not possede riches and virtue togidyr. He wilfully threw from him the Gold and said thus. O ye vain richesse go fro me/ and evyr mote ye be far from. And therefore covetise is evir to be despised.   

¶ Of a Thorny tree called Rampnus and of the wild goat. Dialogo xxxiii  
PApye saith/ Rampnus is a white thorn or a thornye tree. Saint Augustyn saith in the Gloze upon the Psalter that Rampnus is a kind of Thornis most thick/ the which in his erbe is fair & soft/ when he is young/ but in process he waxith thorny & full of spynies The wild goat went to this tree while it was in erbe both young and tendir and fed himself thereof sobyrlye and sweetly. after a while this wild goat remembering of the sweet release of this tree. returned again to him willing to eat of him as she had done before times. But this tree was than replete with thorns which were indurate and hard/ that when this goote tasted and gnewe of them/ they were infixed and stak fast in her throat/ and in the palate of her mowth and grieved hersore. This best for anguish and great pain and for tourmentis that she suffered cursed this tree and said in this wise.  
cursed wretch thy beginning was good.  
Now art thou alterde in to a wicked mood.  
SO many one maketh a good beginning/ but they bring it to no good ending. Wherefore they induce malediction upon themself/ as Jerome saith. In a christian man a good ending is lawdid and commended more than a good beginning. For paul began evil and ended well/ Otherwhile the beginning is lauded/ and the ending is damned/ as Isidor saith. The end is evyr to be sowghte in the life of man. For God beholdith not what we have be. But in hour last ending what we be. And Cipriane saith. after his last end every man shallbe saved or dampened. There was sometime a knight willing to entyrin to religion attending the great offencis and parels that he had done with his tongue. wherefore he sent his servant unto the abbot to show him his purpose/ and also to say to him that he was mute & ready to be obedient in every thing And he was received there/ and they believed that he could not speak. And when he had continued there and greatly profited/ the abbot led him to an other knight that that labowrid in extremies. And when this knight saw him greatly troubled in his departing from the world he wept hugelye. And when they were departed from the knight/ there came an other knight and met with that same abbot and made faithful promise to him that as soon as he might have opportunity he would entyr in to religion. And so he went forth before them. And as he went ovir a bridge he slode and fell inn/ and was drowned. And the other knight going with the abbot saw the soul of the crowned knight born up to heaven with angels in likeness of a monk. whereof he lawghid and rejoiced greatly. And the abbot assured him and commanded him in the virtue of obedience that if he might speak/ he should tell why he lawghid so. And he answered and said. Thou hast done puyl to cause me speak again my will. And forthwith he told the abbot like as he had seen. & the abbot when he hard his sayings/ he felldowne prostrate before the knight & he took him courteously & prayed him to include him that he might observe and keep his purpose.   

¶ Of a tree called Myrtus and of the sick woman Dialogo xxxiiii  
MIrtus after the opinion of Isydore ethi mologiarum xvii is a tree named of the see/ for that cause that it groweth on these banks moche. Therefore of lechiss in books of leechcraft they be called mirenes/ and this tree is apt to women in many necessiteys/ as they write/ wherefore there was a sick woman which had spent and consumed all her goodis in lechis and medicines/ and could find no remedy/ and at last she went to the see & found this Myrte in the see banks to the which she made her prayers and said. O thou fair tree have mercy of me/ and grant to me unfortunable creature one of thy braunchiss that I may cure me/ and put away mine infirmity. To whom this Myrte answered and said. If I give to the part of me what reward shall I have. To whom she said. Gold and silver have I noon/ for I have consumed all my goodis in this disease But this I promise to god and to thee/ that in my prayers I shall evyr have the in remembrance/ and of such goodis as God shall send me here after I shall depart with the. Quod the Myrte thou hast promised me a great reward if thou wilt pray for me to God almighty. Therefore come to me and take what the lykith/ and give me noon other good/ but only keep thy promise/ and also he said.  

To give them and help them that for us will pray  
We be all bound and not to say Nay.   
IN likewise we own to do to the servants of almighty God/ that they may pray for us to him. For holy prayers may obtain what they will of our Lord as saith the gloze. Orisons and prayers defendeth us from the Ire of God as a bokler defendeth the body fro strokes. And Origene saith Oon godeman prevaylyth more in praying than many sinners in fighting/ as it is exemplyfied. Exodi xvii When Moses was in desert with the children of Israel. A king called Amalech fought with him. And when Moses saw his adversary prevail/ and he should have be overcome/ he made recourse unto his prayers/ and lift up his hands unto heaven and prayed/ and than his people had the better. And when he secid and laid down his hands/ his enymyes had the better. The handis of Moses were ponderows/ & week/ and he might not long hold them up. wherefore as it is wryttyn ii men Aron & Vr/ and one of them went to the right arm. An other to the left arm of Moses'/ and sustained them/ that they were still erect unto the time their enymyes fled and durst no longer bide. Whereby it appeareth that prayer cawsithe victory in battle bodily apparent. It is red in historiis transmarinis. That when Godfray of Bolayne/ and his lords were in the siege of Antioch/ and Carbera Prince of chivalry of the king of Perce/ with a great multitude of turks and Sarazyns had laid them round about. They were so sore afflict with hunger & thrust/ that they had nothing to eat/ & there horsys for great hungers eat the barkis of treys/ & when they had made their prayers to God/ they came out manly again the Turquis ready to iubarde their lyvis/ & god sent upon them/ & upon their horsis a celestial dew. By the sweetness of the which both they and their horsis were so fortified and refreshed by the space of three days that they overcame the saracens and put them to flight and took many of them/ and their goods. whereby it aperith how prevalent prayer is/ when it is proffered with devotion and swettenes.   

¶ Of the high Cedretre. Dialogo xxxv  
A Cedretre high and apparent was planted in a mowntayne which showed above all other pleasantly/ in so much that many one went up to see it/ and of that sight they were greatly cheered. And commanded it with great commendation. Wherefore this cedar magnified herself inwardly and said within herself. I am greatly spoken of/ and lawdid of every man for my laudable beauty which is worthy to be lauded But I trow that if the small plantis and treys that be green and grow round about me/ were cut down or plucked up I should apere most goodly and large without comparison. Therefore me thinketh it most sure to maim them/ or fell them down be times/ or they ascend to high/ that they take not away my worship nor appayre it. And thus saying she cawsid all the young planties and treys that grew about her to be cut down/ and plucked up by the rote. Wherefore she appeared naked and bare and within few days a great wind blewe fro the mowntaynes & the proud cedar was Curuate and overthrow/ and plucked up by the Root. And than she spoke and said with great heaviness.  
They that be rulers may nothing avail.  
If they that be undyr of help doth them fail  
But many one will not believe that/ but rathir covet themself only to apere worshipful/ and to destroy other that be under. As it is exemplyfyed/ how the olive and the great rissh strived together and the olive said to the rissh. Thou art but an unprofitable wretch/ but I am prevalent/ for I minister oil unto the help of man. To whom the rich answered and said. Thou shalt see anon of what profit I am/ and suddenly she was blowyn with a great wind/ from one way to an other/ and as the wind changed so she bowed/ and had no harm. And than she said to the olyur. More avaylyth weakness with meekness/ then strength with pride. A child when he is born giveth us example of humility/ for he is born to live like a beast crooked and on all sour/ for as david saith. He is compared unto bestis insypiente and made like unto them/ and also he is born weeping and not lawghinge/ as it is written Sapience vii The first voice of all I have showed in weeping. And saint Augustyn saith in his book de Civitate Dei. A child when he is born beginneth with weeping. Not knowing what hurt he shall suffer. Allonly zoroasters lawghid when he was born/ and nevertheless his lawghtir profited him but little. For he was the first inventowre and beginner of art magic/ and witchcraft/ and he was a king called king of Bactryanys/ but notwithstanding he was slain of the king of Assyrye that was called Nynus. Saint johan also saith that hour Lord weeped when he raised lazar/ and the chief cause of his weeping was for that he was in manner constrained for the ghostly health of divers persons to call up his most tenderly beloved friend unto this troublous and mortal life. Wherefore as solinus' saith. A custom hath continued among certain people/ and yet it continuyth. That when a child is born/ the father and mother of it make great lamentation and mournige. And when it is deed/ it is brought to the grave with great mirth and gladness.   

¶ Of twain diverse treys. Dialogo xxxvi  
TReys twain grewenygh together upon an hill side. Of the which one was fair and goodly in appearance/ and freshly levied and fruitful. The other was old and uncomely to behold To these twain treys came much people/ and saying the great dissymilitude between them. They said. It were rightful and well done to smite down the fowl tree the which so greatly defacyth and apeyrith the beauty of the other tree. And when they would have smytte it down. The tree spoke to them and said. O ye wise men/ it is written in the law/ Leuitici xix judge thou rightfully to thy neighbour. For when our lord by his power went again Sodom to judge the wicked men and sinners of that country/ he said unto Abraham. Gone xviii The clamowre of Sodom is greatly multiplied I shall descend & behold whedyr they have fulfilled in deed the clamowre that hath come to me. as who saith. give not alway credence to wicked talis or evyr ye be assured of the proof. Therefore a judge may not punish sin/ but only that is openly known. Whereof it is written johannes octavo. That hour Lord said unto the woman that was accused in adultery. Noman hath condemned the woman/ and she answered and said thus. Noman good Lord. And hour Lord said. Nor I shall condemn the. Therefore damn me not tell ye have proved of my frewte. For our saviour saith. Mat vii By their frewties ye shall know them. The people stood still hearing this/ and assayed of the frewte. And when they had tasted of the fair tree/ and found no good releece in the frewte thereof. They despised both the teee and the frewt/ and made a proof of the fowl treys frewte. and they found it sweetly savowrid and delycyouslye released. and all they together gave laud to God and commended the frewte and said.  
Science and wisdom it is very deed.  
To make a dew proof/ or the sentence proceed.  
ISydore saith. Condemn no man before he be judged. first prove and then judge/ for thou art bound to know the trowth or thou give sentence. and Gregory saith. He that dampnithe a just man/ sleyth the man living. and he that intendith to save the wicked man/ besieth himself to quyckyn the deed/ a judge should nevyr proffer any sentence in ire nor without great examination. For it is wryttyn Prouerbi xxvii Ire hath no mercy/ whereof Valery telleth in his sixth book. Cap ii That king Philippe/ when he was in ebriate & replete with wine/ he gave a wrong sentence again a widow/ and she came to him & said she appealed fro Philippe unsober unto Philippe sober. and when he had digested that wine he revoked his sentence/ a like tale is told of a sinful woman/ the which was cruelly iugid of Tholome king of egypt. and she without fere or dread appealed unto the benignity of the same king. Which he considering afterward revoked his sentence/ and said/ that the benignity and meekness of him be very law/ oweth to over come all his judgement that procedid of cruelty.   

¶ Of the dolphin and the Ele. Dialogo xxxvii  
DElphinus is a fish of the which Isidore writeth Ethimologiar xii where he saith that Dolphins have this custom that they follow the voice of man. Or unto the noise of a symphan they will lightly come together. Nothing in the see is more swift. For oftentimes they overtake ships sailing and overpass them. When they play in the floods & leepe and make great labour in the waves of the see. They signify great tempests. These be called properly symones. It is also the dolphins kind with sharp prickies in his back to slay crocodylles/ ryppinge the soft belies of them. There was a certain dolphin in the see that found an Eel/ among the floods/ and stopped her passage and pursued after her. And when he had take her of tyntymes he could not keep her/ she was so sliper/ that evyr she escapid. Whereof the dolphin was greatly sorry. The Eel willing to mock the dolphin and to escape from him/ she spoke sotelly to him and said. O thou marvelous dolphin I sorrow hugely for the. For thy labour is great to swim thus after me/ and thy heart is not merry. But thou labowrist in vain/ for thou shalt never take me/ in the deepness of the watyr. But go with me into the mud/ & in to the dry ground/ and thou shalt have me at thy will. This dolphin was foolish and had lost his wit/ for angyr and gulosite/ and swum after the eel a great pace/ intending to destroy her. The Eel brought the dolphin unto shallow watyrs and sprang in to the mid/ and said to the dolphin/ come to me for the roots of the herbs shall let my passage/ and thou mayst satisfy thine appetite of me. The dolphin made a great leap to catch the eel. But she lurked under the mud and the dolphin stak fast in the mire. And within a while there came a fisher and smote throw the dolphin and said.  
He that hath affection with his enemy to go  
His hurt is to be doubted of his mortal foo.  
BEware & despise therefore not thy enemy though he be not mighty/ but trust him not/ and beware that he deceive the not/ for Seneca saith. A week enemy it is wisdom to dread/ it is told in the moral lore of philosophers that xerses king of Mede/ ordained a great battle again the greeks/ and gadrid an host innumerable. Wherefore one of his said unto him. The greeks shall never abide the jubardye of thy great host/ but they shall turn their backies as soon as evyr they here of thy coming/ a other of his servants said unto him. It is to be dread that the king shall find cyteys and towns desert and void of inhabitants/ and therefore he shall not mow show the great strength of his people. The third also said to the king. The see is to narrow for the ships. The castles to little for the knights. The feldis not large I nowgh for the footmen. The sky very scant to the arrows of the innumerable multitude of the medonies. And while that they stirred the king in this wise/ and fortified him with great words and estimation of invincible power/ and despised their enymyes Damachus the philosofre said to the king. This great multitude of people that pleaseth the. Is to be dread of the. For it is very true/ that a great multitude of people can never be well ruled. And that thing which cannot be well ruled may not continue/ and therefore there is nothing so great but it perisheth. And even so it happed as this Philosofre Damachus had before said. For that great puyssawnce of people/ thinking themself in swetye/ for lack of guiding/ and providence was scomfight and overthrow/ of but a few of aware persons/ and wisely ordird by great policy and wisdom.   

¶ Of the mermaid and the Lechowre. Dialogo xxxviii  
SIren is a monster of the see/ and in our tongue it is called a mermaid. For fro the navel upward it is a fair maid. And fro thence downward it is all fish. This monster singeth so sweetly oftentimes that for the great sweetness of her song. Shipmen forget themself many times/ and let their ships be unguided and fall in sleep/ and therefore many one of them perish. A certain man unclean minded and lecherowsly disposed sailing by the see coostes/ espied this Siren most fair and coveted her and stired her to lechery. This monster sang merylye and made noise ever the longer the swetter/ and ordained herself ready to deceive this lecherows man and said to him. As I consider thy love is great to me. Wherefore if thou wilt have thy desire of me/ descend and come to me in to the floods/ and at thine own will my body shall be ready. This man was so sore brent and inflamed with lecherows desire that he utterly forgot his own weal and took no cure of himself/ but madly leapt in to the see/ & destroyed himself. And she swum forth in to the see as she was wonde to do/ and said.  
A man that to woman his credence will give.  
Ordaynyth a snare himself to mischief.  
Therefore unclean men own to be ware/ that they perissh not throw the beauty of woman/ for that hath caused many one to perish/ as it is wryttyn Ecclesiasti ix Wherefore the wiseman giveth wholesome counsel and saith in that same place. covet thou no virgin that thou be not slaundrid in the beauty of her. For the holy man job this considering said. job xxxi I have made convenant with mine eyn that I should not think on a maiden. Wherefore barnard saith. The beauty of a woman is like a poisoned arrow that woundith the soul and puttith in venom. wherefore when Pares had take Elayne to his wife/ divers of the philosofirs came to see her/ and when they saw her great beauty/ they covered there jen and said. Flee we flee we. For truly it noyeth more to the soul/ to behold a fair woman than a fowl. As one rehearseth & telleth that a philosofre called democritus/ put out his own jen. And as these other philosofirs show. He did it for three diverse cawsis. The first cause was/ for his sight letted him from his inward good meditations The second for he was impatient to see wretchis & sinners flower in great prosperity. The third for he could not look on women/ with out concupiscens and inordynate desire. And therefore the sight of the Ien oweth to be kept clean/ that the soul may be preserved from sinful affection and corruption.   

¶ Of a gluttonous fish or beast called Venture Marinus. Dialogo xxxix  
Venture Marinus. Is a belue of the see Which sechith his meat both in the watyr and in the land/ and also drownyth himself in the waves of the see like a fish/ and goith on the dry land like a beast. Oon of these upon a time/ when he had sound meet of the watyr/ he eat it on the land/ for cause that watyrbeastis should not eat with him/ an othertyme when he had take meet on the land. He eat it in the watyrs that it should not be take from him by the beasts of the land. And thus he continued and never departed of hismetc to any that asked part/ but like an insatiable glutton kept all to himself. Wherefore he was odyows and hateful to all other beasts and fishes. The time of age and of affliction came on him/ and he was both old and impotent in so much that he might not swim/ nor labour by the see nor go on the land. Wherefore he was very needy & hungry and constrained with great poverty to ask his leaving for almysse. But uless as he nevyr gave of his own to other when he had plenty. Noon would depart with him in his necessity. And therefore he made great heaviness and said.  
Seek for help bitterly he shall & seldom speed.  
That to noon other wilhelpe at their Need.  
MAny such there be/ that will nothing depart withal for covetise and gulosyte/ dreading that they shall lack sustenance and temporal goodis. But as saint Gregory saith. worldly substance is multiplied and increcid when it is distribute to the poor people. And also he saith. He that giveth alms. Receyviths more than he giveth. And also it is written Proverb xxviii He that giveth to the needy/ shall not be needy. And he that despiseth the asker shall be indigent. when a certain person had preached the Gospel upon a time at saint Vyctowris. The monks of the same place asked of him why they were powrer in goodis/ and more grievously indebted/ than they were wonde to be/ and notwithstanding they loved more sparynglye/ and there rentis and lyvylode were increased. To whom he answered and said that they sometime had a proctowre in their house which ordained them all thing needful. But because he was iniustelye expulsed out of the abbey with his fellow. For that time there might no plenty grow/ till he were revoked & called home again/ & his name was dabitur vobis/ that was gone with his fellow called date. But & if they would keep their customable hospitality/ as they had before used. He should return again and bring with him great had oundance and plente/ saying our Lord jesus/ give ye and it shall be given unto you. Luce sexto.   

¶ Of a fisher and of .v. Fisshys. Dialogo xl  
fishes .v. called dentales/ young fall and lusty swum in the see floods. But a fisher coming buy and saying them cast his nets and ordained to them. These fishes saying that said. Good it is that we strongly swim together/ and break the nets/ that they never shall deceive fish more/ for we be strong and we may violently perform hour intent/ by the Reason of hour great might and strength In the deepness of the watyr lay an old fish and a wise called a stourgyn. And when he had hard all this/ he rose up and went to these young fishes and said Children your thought is but folly. I counsel you if ye love your health to eschew the nets/ or else ye shall make great mournige and heaviness when ye be takin in them and be in danger and not escape. These fishes which were young and lusty trusting to themselves and despising the wholesome counsel of their senior joined there strenghthis together and swum in to the nets trusting to disruppe them and break them. But the nets mollified themselves that the stroke of them might not prevail/ and so they were take/ and afterward they weppid and made great lamentation and said.  
Good it is always counsel to have.  
Of such as be wise/ that from apparel may save.  
Therefore I advise every man to attend to the counsel of them that be sad/ and wise/ and not to the Counsel of youngmen and fools. For fools loveth folly and all thercounsell a greyth to the same/ youngmen have no very ripe reason/ and they love though things that long to youth/ & they be apliable unto them/ as saith job xii In agid folk is wisdom/ and in long time great prudence. Wherefore it is commanded Ecclesi. The narration of seniors let not pass the. For they have learned of their fadirs before time/ as tully saith be senectute. great things be not guided be strength/ or swiftness/ or fierceness of the body/ but by counsel Maturite and scyrnce. givers of good counsel do more than other/ for they be like unto governowris in a ship. Wherefore Philosofers marveled in great batellies by their great counsel/ rathir than princes with all thes harness and strength/ as it is said proverbio xxiiii Battle is begun with preordinaunce and disposition / and there shall be health as is good counsel. Therefore Alexander obtained and had victory/ for he guided his host by counsel/ as saith pompeius Trogue libro tercio. Alexander when he should go to a iubardows battle. He chose no young men to go with him/ but old men & wise/ especially of his counsel/ & such as had been in counsel with his father & in service with him before time/ that not only knights but masters of knights they were accounted. & of his other seruamtis there went noon with him undyr the age of. lx. yeris. And contrary was of the host of darye/ and therefore Alexander was victoriows/ and Darius was victe and overcome/ and so it appeareth that good counsel greatly prevaylyth.   

¶ Of a see wolf called Lucyus/ and a serpent called Basiliscus. Dialogo xli  
THe see wolf called Lucyus/ hath in his right cheek a spyne or a bone like to a cross. And if thou seek diligently/ thou shalt find it. Take it and wrap it in a linen cloth/ and bear it with thee/ and thou shalt not be take of thine enemy's/ and if thou be take they shall not be take of thine enemy's/ and if if be take they shall not long keep thee/ and it is said that this hath been often proved. There is a serpent called Basyliscus after the language of Greek. In Latyn it is called Regulus/ uless as it is king of all serpentis/ as writeth Isidore. And in english some folk calleth it a Cokatrice. All serpentis saying him be fearful/ and flee fro him/ for with his smelling he slayeth them. With his breath also/ and with his look he destroyeth all thing that berithe life. For the sight of him harmless no bird can escape. And though she be far from him/ she is devowrid and brent with his mowth. notwithstanding a wesyll overcometh him. Therefore men bear these wesyls unto the caves where as these serpentis lurkyth/ for almighty God left nothing without remedy. This serpent Basylyscus saying the weasel fleeth/ whom Mustela called in english a wesyll/ purswith and kyllyth. And this Mustela is but a little best of half a foot long and spotted with white spots. These serpentis Reguly be scorpions having there being there dryness is. And when they come to watyr they breed. Idrophodos and Lymphaticos/ for they Intoxicate and poison the watyrs and cause them to be deadly noyhable to man. This regulus also is called sibilis of many folk/ for with his hyssing somtym & oftin he sleith or evir he bite or sting. thus hiderto writeth of him Isidor. lib. xii ca. four but Plinius. lib. viii ca. xxii saith, among the hespery Ethiopis is a well. Which is supposed to be the heed of Nile/ nigh unto the which is a wild beast or serpent called Cacoblephas/ but little of body/ slow in all his membris/ bearing a grievous heed/ which continually is looking downward to the earth. Or else he should be destruction of all man kind. For all men that should behold the eyn of him should die. Of equal strength is this serpent of the basilisk or Cokatrice/ and he is bred in a province called coronea/ and his body conteynith in length xii fingers long/ and he goeth with a white spot on his heed/ & he hath a crown on his heed or a comb. With his hysfing he putteth all serpentis to flight/ and he wrappyth not his body in many foldyngis/ but he is erect and high in going/ He drieth up fruit treys/ & brennith and exurith herbis/ not only in touching/ but also with his blast and hissing he corruptith and destroyeth all thing lying rowndeabowte him. He is also of so great venymosyte and pernicion that he destroyeth and slayeth them that touch him/ with pole or shaft be it never so long without tarrying/ Mustela destroyeth this serpent and overcometh him. For to god it pleaseth to ordain all thing with remedy and every creature to have his peer. And also the death of this serpent caused by the weasel is also the death of the weasel and that causeth the great stench of the serpent. And this is very trowth but if this little mustele this we fill be defensed with frication and rubbing of rue/ & feeding of the same erbe/ which marvelously defendeth fro poisoned savowres as saith Aristotle and also avycenne. First therefore this little weasel goeth and etith of this erbe rue/ though that it be better. And so by the virtue of the juice of this byttir erbe/ she goith boldly agayneher enemy & overcometh hi. & though this serpent basyliscus be venomous without remedy while he is leaving nevertheless when he is brent in to asshis he loseth the malice of his venom/ and the asshis of him be thought profitable in the operations of alkymye and especially in transmutations of metals. This sarpent basiliscus went unto the see side in the habit of a monk like as he had been a religious man/ and called unto him this for said see wolf or luce and said. O brodyr uless as though art signed with the sign of the cross I am assured that thou art a perfect christian man. Therefore come to me for I desire to be learned of the christ's faith. And to be crystened/ that I may escape the dreadful judgement of God/ and to have fruition of everlasting joy. This lucius beholding this serpent and knowing him spoke unto him and said. O thou false hypocrite. A cowl maketh not a monk. Nor clothis of religion make not a religious man/ but vertewe and religious conversation. Thy words be wicked and double/ for thew intendist not to be crystened of me/ but rathir thou thinkyst to deceive me & to poison me/ and therefore I will not here thee/ And this ●ssh immediately covered himself in the watyr & swan forth and left that serpent with confusion and said.  
A false hypocrite full of pomp and pride.  
Is evyr subtle all virtue laid a side.  
OF all such our savyowr commandeth us to beware saying. Mat vii be ye ware of them that comt●yow in their clothing like sheep/ For inwardly they be woluis rapawnte/ of the which Isidor speaketh & saith hypocrites be very bad inwardly and in things secret And openly in things apparent they show themself to be very good. To such it is conveniently said by the word of God. Mat xxiii Woe be to you ye false hypocrites/ for ye be made like unto white beryellies or graves/ which apere fair outward/ and within they be full of Rotyn bonies/ of deed men. And you in likewise apeere outward unto men good and ryghtwis But within ye be replete with avarice and wickedness. It is red that when saint Hillarye was gone to dispute again heretics. The devil followed him in likeness of a servant/ and brought his Cope after him/ and was very seruycehable to him in many other things. And as it had been for compassion he prayed saint Hyllari to meddle but little watyr with his wine for cause of his labour/ and he was agreeable. And after that he desyrid him to drink pure wine/ without any delay of watyr. And so he did. And then he moved him to eat flesh/ and so he changed his penance and took him to flesh. And afterward when they came together to a town he told saint hylarye there was a Religious woman desiring to speak with him. And when they had talked together the holy man was infect with concupiscens and sawghte the means how for to follow his fleshly appetite. But it was showed unto him by the revelation of God and of saint Martyne/ that it was the working of the devil. And saint Martyne came & expulsed him and showed him as he was. And thus almighty God delivered hilary from temptation by the great merits of saint Martyne   

¶ Of the Sturgyon that went to the see. Dialogo xlii  
A Sturgyon great and famowse lay in a flood of pad which is in lombardy/ whom all fishes of pad worshipped and dread/ for his great excellence and strength. Wherefore he was life up with in himself/ and said. What is it vaylehable or worshipful to me to be associate to fishes of some degree. For though they refer to me laud and honowre/ they be of no reputation. Bettyr it is to me to go to the great see/ which is so large & spacyows where as be fishes without number & great beluys of the see/ & divers other/ for of them I shall be magnified for my worthiness/ & I shall be very famous among them. and thus saying he departed fro the floods/ & swum to the see. & while the he was there & beheld the fishes so great & fierce he repented sore his doing for the fearful sight of them. He coveted greatly to turn again/ not knowig what was best to do for the great furiousness of the beasts/ among aloth ʳ felchus which as a beast or a fish of the for named a see calls most cruel and dreadful came and looked upon this sturgyon and said unto him. why art not thou shanre fast to go among them that be so great above thee/ without the licence of them. Certainly thou shalt not be unpunished/ & with that same word he went to him and destroyed him and said.  
Every man chastise himself and amend.  
By example of him that vaynlye would ascend  
Therefore when any person is great and sufficiently honowrid in any place. Stody he not to apere greater. Nor to be conversant among lorbis and statis/ that be of excellent power/ nor associate himself unto them. For Seneca saith. A small thing may not long stand with a great. And also he saith. A ship is great in appearance/ being in the flood. But in the great see he seemeth but little. The guiding that to some ship is great/ to some is but small. There is a fable that when the frog saw a great fat ox lying in the pasture/ she desired to be as great as he. And when this frog had inflate and blowyn herself/ as great nigh as the skin would hold. She asked of her children if she were not so great as the ox. & they said. No. The frog blew her skin greater than she didfirst tyme. Intending to be as great as the ox/ & so her skin was ovyr strained & braced & she died/ therefore it is not good any man to erect or lift up himself more than becomythe him that he perissh not as did the frog. For Isidore saith All pride lieth somuch that lower. How moche he desireth to be high. For why. Angel for pride was made a devil/ king sawle also for the same was made a ●emonyak and Nabudonosor was made like a beast and all for the sin of pride.   

¶ Of a Lampurn and a watyrbeaste called Crocodilus. Dialogo xliii  
MVrenula as saith Brito is a fish lyk to an eel. In Englyssh called a Lampurn. Upon a time this Lampurn found the children of a waterbeaste that is called Crokodylus/ Which is like unto a lacerte. And when she had behold them she killed them and went forth her way This beast Crocodilus when he was come again and saw his children deed/ he was bitterly grieved/ and made sorrow more than can be told of/ and disposed him with all his might and power to avenge the death of his children. Wherefore he went daily in haberionies & harness and lay in a wait for to slay the Lampurn. And upon a time he found a cruel serpent and a venymows and believed that he had be a Lampurn and went again him and said. Thowe cursed wretch. Now shalt not though escape. For though slewyste my Children cruelly without cause. Therefore now I shall slay the and destroy the. To whom this Serpent answered and said. Be thou ware and weal advised by my counsel/ for I am no Lampurn but a poisoned serpent/ and if thou presume to come to me I shall soon infect thee/ with my venom. Then said the Crokodyll. Thou canst not deceive me/ nor hide the from. For thou art no serpent/ but thou art a Lampurn and thou art made as she is in every point. And therefore I shall slay the. And while this crocodyll in great haste/ and with great woodenness ran to slay him. The serpent fortified himself and boat him and poisoned him and said.  
With him that is unknown to chide or to fight  
Noman oweth that intendith to do right.  
ANd therefore noman presume to fight with him that he knoweth not/ though he be but of small power. For virtue resteth not alway in the great stature of the person/ but rathir in the heart/ and in the wisdom of the fighter. For Golye despised david and yitte was he slain of him. primo Regum decimosepti. Be thou ware also to fall in battle for Ire Vengeance or Covoytise. For he that is ireful trowythe that he may do more than all other/ and therefore his power is the less/ as Seneca saith. Evermore the wrathful man thinkyth he may do more than he may. And he also saith. The ireful man is often forgetful of the law. Wherefore the philosopher saith. The law beholdith the ireful man in his wrath. But he in his wrath saith not the law. Therefore wrath is to be departed from the soul/ for it is said Prouerbiorum xxvii Ire hath no mercy. And therefore a judge should never proffer any sentence while he is in ire/ ●or moved with wrath. It is red in the chronicles of Themperowris of Rome/ that when Otto the first had ordained a great feast to his Princes and lords in the high solemnity of eftyr. Before or they were set/ the son of a great Prince being but a babe and of tender age/ of very childhood took a mess fro the Table. Wherefore the sewer in great anger smote the child with his fist and ovirthrewe him. The mastyr of the child that saying and being greatly moved with ire. Smote the sewer and killed him. Wherewith the emperor was greatly displeased/ and in his anger would have dampened him without any audience. But he Caught the Emperower and threw him to ground and began to choke him. And the emperor when he was delivered with great difficult fro his hondis. commanded him to be kept/ and said that he himself was culpable and fawtye/ that he gave not dew honowre unto the high feast/ Wherefore he commanded him freely to be let go and to have liberty.   

¶ Of a Luce and a Tench. Dialogo xliiii  
Upon a time there was a fisher that fisshed/ and hid his hookis sotellye/ and showed unto the fissh the delycyows bait/ a Luce and a Tench beholding the pleasant bait/ desired it greatly. But the Luce was witty and said to the Tench. This meet seemeth very good and delicate/ but nevertheless I trow that it be put here to deceive fishes. Therefore let us forsake it/ that we be not lost by the fowl appetite of gluttony. Trincha than spoke and said. It is but folly to forsake so good a morsel and so delicious/ for a little vain dread For rathir I myself shall at taste of it first/ & dine with it with great pleasure and swettenesse. And Tarry thou and behold my chance. And while that she swallowed in the meet/ she felt the hooks that were hydds. And she would fain have returned backward. But the fisher plucked her up to him, and the Luce fled swiftly and said thus.  
Of othirmennys sorrow corected mote web.  
Euyr that fro apparel we mow escape free.  
SO we own to be ware by correction and hurt of othirmen/ as saith Caton. The hurt of thineybowre moat chastise the. and Seneca saith. good it is to espy what is to be left by the punishment of other and also he saith. a wiseman amendith his own fault by consideration of an other man's fault. and also the same clerk saith/ he is wise that can disspose well his business/ and beware of harm to himself by example of othirmen/ as Isope rehearseth in his Fablis. That a Lion was sick and faint and lay in his cave. To whom there came divers beasts to visit him in his infirmity/ and when he saw advantage/ and they were near him/ he caught them and eat them at last came the Fox unto him for cause of visitation/ and stood all without/ before the mowth of the cave/ and would not entyr in to the cave for he dread to come near the Lyon. To whom the Lion said. Come hither my dear sister that we may friendly and lovingly talk together. The Fox answered and said thus to the Lyon. Certainly I espy well/ the foting of divers bestis going inward. But I see noon Coming outward. and therefore pardon me. For I will come no near.   

¶ Of a Scalye Fyssh called Regyna/ and a watyrsarpent called Idrus. Dialogo xlv  
THere is a fish called Regina and it is a scaly fish/ and take in the floods. And she is called Regina of a Verb. Rego/ is/ that signifieth in english to rule or to govern. For she rulyth herself very weal. A waterserpent called Idrus having many heedis came upon a time to this Fissh and said. O Regina most fair to me before all other fishes thou art in great favour/ and most interly beloved. And therefore I will be knytts unto the and sacred by holy matrimony/ and for that cause friendly at this time I am come unto the. To whom Regyna answered and said thus. That may not be. For it is not convenient. It is wryttyn Ecclesiastici xiii Every beast loveth his own likeness/ and so every man loveth his own neighbour. Every thing that berithe life desireth to be conjoined to his assembleable. And every man shall be associate to his own similitude. Therefore and forasmuch as thou art not of my kindred nor of my kind thou shalt nevyr be socyate unto me. This serpent Idrus seeing that he was derided and deceived of his purpose returned homeward again with confusion and said.  
I am confused utterly and plainly forsake.  
My joy is for evir gone/ mirth shall I nevyr make.  
EVery christian man should so answer to the devil when he temptith him/ for he is the old serpent more subtile than any thing living that is under heaven as it is wryttyn Genesis tertio. And therefore thus should every creature say unto him. Go thou fro me/ for thou art not of my kind. Nor thou art noon of them that shall be saved. And if thou do thus he cannotte abide. For it is wryttyn jacoby four resist ye the devil and he shall i'll fro you/ and the apostle saith. Be ye strong in battle and fight ye with the old serpent. Therefore we must fight again him and we shall have victory. For he is but feeble again them that will with stand him/ as Isidore saith The devil is dreadful in the sight of them that be worldly and fleshly disposed. But in the sight of them that be elect and godly the dread of him is vile/ and not set buy. As by an example is showed in vitis pat. That sometime there was a brother of Religion that returned unto the world again/ and there he spotted himself with lechery and with other vices/ and became servant to allmaner of sins and so continued long. but by Grace he repented him/ and was very penitent/ and soorye/ and lived straightly/ in a Sepulchre/ or Charnel house/ And there he chastised himself yn divers manners with great penance long season. and fiends tempted him oftentimes and promised him richesse and bodily pleasure/ and at the last they beat him till he was nigh deed and when the fendis saw him steadfastly continue in prayer and weeping/ they cried out and said. Thou hast overcome us monk thou hast overcome us/ and so they fled all away. and the goodman remembering the malice and wickedness of them purposed verily in his mind rathir to die than to obey unto the fiends. and so was he changed fro sin and made like unto an angel in virtue/ to good Example of many folks etc.   

Of a fish called a carp/ and a fish called Tymallus. Dialogo xlvi  
IT happed in a great solemn Feste. fishes of the flood walked togidre after dynar in great tranquillity and peace/ for to take their recreation and so lace/ but the carp began to trouble the Feste erecting himself by pride & saying/ I am worthy to be lauded above all other/ for my flesh is delicate and sweet more than it can be told of. I have not be nourrisshed neither in duchess/ nor stone dynghwatyrs nor ponds/ but I have be brought up in the flood of the great guard. Wherefore I own to be Prince and regent among all you. There is a fish called Tymassus/ having his Name of a flower/ for Timus is called a flower. And this Tymallus is a fish of the see/ as saith Isidore/ Ethimologiarum xii and all though that he be favoureable in sight and detectable in taste/ yet moreovir the fish of him sineslyth sweet like a flower and giveth a pleasant odour And so this fish Tymallus/ hearing this saying of the carp had great scorn of him and start forth & said. It is not as thou saist. For I shine more bright than thou and exceed the in odowre and release. Who may be compared unto me/ for he that tyndith me hath a great tresowre. If thou have thy dwelling only in the water of guard. I have mine abiding in many large floods. And so among them were great stryvis and contentions. Wherefore the feast was turned in to great trouble/ For some favoured the part of the one and some of the other/ so that be lyklyhode there should have grown great my schefe among them. For every of them began to snak at other & would have torn each other on small pieces. There was 'mong all other a fish called Truta evyr moved to break strife. And so this trout uless as she was agid/ and we'll learned she spoke and said. Bredryn it is not good to strive & fight for vain lawdatowris and praisers. For I praise not myself though some personis think me worthy to be commended/ for it is wryttyn. Themowth of an other man moat commend the and not thine own. For all commendation and laud of himself is fowl in the mouth of the spekar. Therefore bettyr it is that those that praise themself go togider to the see judge that is the dolphin which is a just judge and a rightful and dredinge God for he shall rightfully detertermyn this matter. This counsel pleased them well and forth went these twain together unto the dolphin and showed to him all their minds/ and to their power comendid themself. To whom the dolphin said. Children I nevyr saw you tell this time for ye be always hid in the floods and I am steringe in the great waves of the see. Wherefore I cannot give rightful sentence between you/ but if I first assay and make a taste of you And thus saying he gave a spring and swallowed them in both two and said.  
Noman oweth himself to commend.  
Above all other last he offend.  
ANd so some folk laud and commend themself and there own deeds desiring to erect and life up themself by pride and vanity above all other. But lowly people and rightful despise themself. And gregory saith. Then our works grow and increase by me rite when they be lest set buy in hour own minds. Whereof it is wryttyn. job xxxi If I kiss my hand with mine own mowth/ that is a great wickedness. He kyssyth his own hand that praysith his own deeds. Therefore Verity and Trowthe/ himself techyth us saying. Luce xvii When ye have performed all thing that is commanded you/ say ye. We have done as we ought to do and yitte be we unprofitable servants. It is in Fables that birds found a nest Ornate of Rooses and Flowers/ and the Eagle King of all birds said that the nest should be given to the most noble bird. And he caused all the birds of heaven to be called together/ and asked of all them which was the most fair bird. And the Cuckoo answered and said. The Cuckoo. And the Egle demaundid which was the strongest bird/ and the Cuckoo said I. And the Egle was grieved and said. Thou unhappy Cuckoo thou evyr praysist thyself and nevertheless thou art not fairest/ dor swiftest. Nor strongest. Nor thy song is not very sweet. But if evyr criest one cry. And therefore I give this sentence of damnation against thee/ that thou 〈…〉 have this nest nor noon other. In likewise many folks evyr praise and commend themself and sing allway one song like the Cuckoo.   

¶ Of the Frog and the Crab. Dialogo xlvii  
THe Frog upon a time when she saw the Crab swiming by the waterside spoke and said. What is he this so fowl & uncomely that is so bold to trouble my watyr. Forsomoch as I am mighty & strong both in watyr & land I shall go & drive him away. And after this saying she made a leap as though she would have oppressed the crab & said. O thou wretch why art not thou shame fast to entyr in to my resting place. Art not though confused to 〈◊〉 the watyr that is so fair & bright when thou a●●● so fowl so black and so odyows. The Crab as he is used to do went evyr backward saying to the Frog. Sister say not so. For I desire to have thy love/ and to be at peace with the. Therefore I pray the entyr not upon me with violence/ And the Frog saying him going backward believed that he had done so for fere of her. Wherefore she begun to grieve him more and more/ both with words and deeds/ saying withdraw not thyself if most fowl for thou mayst not escape. For this same day I shall feed fishes with the. And even forthwith that same word she made a leap willing to slay the Crab. The Crab saying the great jeopardy and that he could not escape. He turned himself and disposed him to battle and caught the Frog with his cleys and boat her and plucked her to small pieces and said.  
He that to battle is compelled to go.  
Let him fight manly with his mortal foo.  
EVery creature oweth as farforth as evyr he can or may to the uttermost of his power to i'll fro battle and strife. But if he cannot eschew it by no mean/ or he should suffer himself to die or to be slain he may to his power fight and with stand his enymyes. david the composytor of Psalmis desired to be crept and delivered from such persons and said. Psalmo. lvii. O good Lord/ deliver thou me from them that rise again me. And also he prayed all such to be destroyed saying. Psalmo. lxii. Destroy if such people as love battle and fighting. We own not only to fight for our own cause. But also for the diffence of hour friends/ and especially of father and mother/ and for the common profit to be saved as Valery showeth in lib. v. cap. four that when king Daryus had entered the coostis of the contrary of scythyns. The people of the same contraye sent to him/ and said that they might suffer the destruction of both their wines and cornis. But and if they towchid the sepulchris of their friends/ then should they feel the power of the scythins/ and the strength of them. For they for diffence thereof and for the common weal were ready to die. So we owe to love our friends and contrary so much/ that for the conservation of them in time of need we shall iubard hour lyvis. Valery also telleth libro .v. cap. vii That when Codrus king of athens/ was moved by his enemies to battle He had an Answer of Apollyne. That his host should have victory if he would suffer himself to be slain of his enymyes. The which answer when his enymyes knew/ they commanded that noman should touch the king. Then he changed his clothing & went again his enymyes and met with a knight and smote him with his wepyne/ and he fell upon him and killed him And when the body of the king was sayne deed/ and known the enymyes fled and left all their goods behind them. remembering that it was before said that they should be destroyed.   

¶ Of a fisher and a little fish. Dialogo xlviii  
A fisher as he Fisshed he caught a little fish and when he would have killed him he spoke and said. O gentle fisher have mercy upon me. for if thou kill me thou shalt have but little advantage of me. But & if thou wilt suffer me to go free and deliver me from this danger & captivity I promise to God and to thee/ that I shall cause the to have great winning. for I shall return unto the daily with great multitude of fishes and I shall lead them in to thy nets. To whom the fisher said. How shall I mow know the among so many fishes. Then said that fissh. Cut of a little of my tail that thou mayst know me among all other. The fisher gave credence to his woordis and cut of his tail & let him go. This little fish was ever uncurteous/ for contrary to his promise he letted the fisher as often as he should fissh/ and withdrew the fishes from him and said. fathers and worshipful seniors be ye ware of that deceyvar for he deceived me/ & cut of my tail/ and so shall he serve you if ye be not ware. And if ye believe not me/ believe his works that apere upon me. And thus saying the fish showed them his tail that was cut. wherefore the fishes abhorred the fisher and fled from him in all possible haste. The fisher used no more fysshinge. wherefore he levied in great poverty. Of fortune it happed so that a long while after the fisher caught again the same fish among other. And when he knew him he killed him cruelly and said.  
He that hath a good turn and is uncurteous again  
It is very rightful that he be therefore slain  
truly many be so unkind that they evermore yield evil for good. To whom it is said Prou. xvii He that yieldeth badness for goodness/ malice & cursidnesse shall never depart from the house of him. for that is a great unkindness and an unworthy reward of good deeds. whereof speak barnard & saith. unkindness is enemy to the soul/ destruction of good deeds. Ingratitude is enemy of the soul a brinnyg wind drying the well of all pyete/ the dew of all mercy/ the floods of all grace/ Again unkind men may be reported the example of the poor Townysshman that daily went to the wood with his ass/ which also found a dragon● oppressed under a tree/ and he delivered him from that peril. And afterward the dragon would have eat the ass/ saying all the greatest services be often times lost But this villain had counsel of the fox/ which brought the dragon again there he was first and saved both the man and the ass. Also there is a nother example of Gerarde tenersi which was in manner of a fool/ and had nothing in substance of goods. but he had a son/ and when he saw moche people going to the emperor bearing him great gifts/ he said with in himself/ I shall also go to the emperor and present him with gifts▪ such as shall please him/ And the first that he found was a beast called Centaurus. The which beast in the neither parties is an horse/ and in the overpartyes it is like a man/ and he is swift in running as an horse. And than he took a bear and ●ode upon him and gave them both to the emperor as of the part and sonde of his lord and father. To whom the Emperor sent great gifts again/ and made him passingly rich. And after this immediately this youngman/ the son of this Gerarde/ feigned himself to be deed/ and sent word to his father to prove what moon he would make for him/ and he proved that his father took no care for him/ and therefore he set the less price by his father/ and thought him very unkind. wherefore saith Gregory. He is not worthy to have gifts given that referrith not thankings for theke that hath been given. And saint Augustyn saith. though things that God gave to them that were loving he took fro them that were unkind.   

¶ Of the Eagle and all other birds/ and the lion and all other beasts. Dialogo xlix  
Upon a time the Eagle was acompanyed and strenghthid with almaner of birds and took their stondingis and pight their fills and faugt again the Lion/ and almaner of beasts. And so daily encresid the number of both parties/ and went fiercely to battle every kind again other. And while these batellies thus had continued. The Fox called the swallow unto him and said. Now is the time present/ that we may redeem hour self out of captivity and danger. For we may see vengeance of hour princes that have domination and rule over us/ let us do wisely/ and we may be policy ordain that they together shall fight themself and every of them shall slay other. And thus to do the swallow consented/ and flew straygth to the Eagle & magnified her greatly and said. Thou art Queen of all birds and Empress/ and if thou wilt take heed to my counsel thou shalt be princess/ and lady of all beasts. The Eagle consented and promised to keep secret this matter. The swallow returned again to the Fox/ and made such ordinance with her & with other/ that the Eagle should fight with the Lion/ and nomo but only they twain. And which of them that might obtain and be victoriows/ should be prince and Ruler both of birds and beasts. and when they were striving in their battle/ the Egle spoke and said. O Noblesse Leonyne if thou take heed/ we be deceived be false consellowrs. For they hope to be delivered of our domination and lordship/ and for that cause they mean and steer us to battle. But certainly it is better that each of us have domination and rule ovyr his own kind/ then that we should shamefully slay every other be their frawdes and sotylteys. The Lion believed the sayings of the Eagle/ for he understood verily that it was true/ and so were they accorded together as friends for cuyr and said.  
Wicked seductours in deed they be.  
That false counsel give evil might they the.  
PRinces therefore own to be ware of such/ that they be not lightly moved in themself for words nor tallies though they be subtellye told/ for there is many a false deceiver. And Seneca saith. Be thou moved at the deed doing/ and not at the hearing of the word. Every creature oweth to keep himself wisely and to beware before that he be not deceived of false counsellowres / as it is written & commanded Prouerbi xxvii From a bad counsellor keep well thy soul. A prince oweth to have understanding of parels round about him. And especially of seduction and disceyving of flatterers. There be many flatterers like unto Marmaydes which deceive many by their sweet voices. Of whom it behooveth especially to be ware/ and to understand their deceytefulnesse. Wherefore a philosofre called Sensippus kinsman of Plato said unto one that flaterde him. if flatterer be thou still. For thou profitiste not. For I know thine adulation/ in the best wise. And therefore thou canst not beguile me.   

¶ Of the Eagle that cited almaner of Birds. Dialogo. l.  
THe Eagle cited allmaner of birds and wild fowls to chapitle. And while they were together and corrected offencis. suddenly there came honters and byrdetakers and stretchid out there nets and ordained their snares to kache of the birds. The Eagle beholding this and knowing the great peril/ by her criers cawsid opynlye to be cried that all wild fowls and birds should follow the banner of the Eagle/ and that they should wait upon her and fly togider if they desired to escape/ and be out of danger. And so they that were obedient and flew forth with the Eagle escapid and were out of apparel. But there were some that were glotonows & inobedient/ and they looked on the meet and coveted to have thereof. And so they flew into the nets where they were fast meshed and snared and then they cried wretchidlye and said.  
He that meekly will not obey.  
Shall perish wyckydlye it is no nay.  
Therefore the vice of inobedience is to be eschewed. For inobedience causeth death and curse in this present life/ and perpetual pain in time coming. wherefore it was said unto Adam. Gen iii. uless as though hast eaten of the tree of the which I commanded the not to eat. cursed be the earth in thy work/ and it shall Germyn and bear unto the thornys and briars. It was also said unto king Soul as it is written primo xu For because that thou hast castawaye the word of God and not been obedient to his comaundment. He hath cast the away that thou shalt no longer be a king. Wherefore also barnard saith. The vice of inobedience is very great/ for Angel loft heaviness. Adam paradise. Saul his kingdom. Solomon the love of god/ and all for inobedience. And Valery saith in his second book putting an example how fadirs before time punished their children for not keeping knightly discipline. Aurelius caused his son to be punished among footmen/ for he kept not his commandment/ which correction in though days was of the greatest humiliation that could be. It is also red in cronicis Romanorum that when julius Cesar had passed the space of .v. yeris in subduing of enymyes though he had oftentimes been victoriows. Nevertheless the dew honour which he was wonde to have was denied him at his coming home/ and he was not suffered to entyr thecyte forsomuch as he had Tarried so long after the space of iii years which was prefixte unto him.   

Of a bird called Herodius/ and of the kite Dialogo. li.  
HErodius is a dyrde of all birds flying most cruel and most rapaunte and greater than any bird/ the which subduyth and overcometh the Eagle as saith the gloze upon this verse of the psalter. Herodii domus etc. This Herodius occupied the air fleeing about. But the kite began to whistle after him and said. Abide a while thou wicked caitiff for I shall make the bald/ for though desyrist dominacy on ovyt all birds But I shall myself avenge all birds upon the. This Royal bird this Herodius/ fleeing in the air took no cure of the lewd woordis of the kite. But he could not be still/ but began to rehearse the words again. Wherefore this Herodius was grieved and would no longer suffer him/ but swiftly descended down upon the kite and with his cleys plucked out his guttis/ and killed him and said.  
He that will fight and strive with the strong  
Perisshith many times/ & sekyth his death among  
Therefore we may well consider that it is no small apparel to be unrasonablye word full again them that be mighty/ or to vex them to much/ as it is written Ecclesia viii strive thou not with a mighty man/ lest that thou fall in to the hands of him Whereof Isope telleth a fable that upon a time a wolf drank of a river and a Lamb also drank of the same river lower and in an other place. And the wolf lift up his voice and spoke to the Lamb/ and said. though troublest my watyr. To whom the Lamb answered and said. My Lord I do no wrong to you. Nor trouble the watyr. The wolf said. Thretyst though me/ Wotyst not thou what I did to thy father not yitte. viwekys paste. To whom the Lamb spoke and said. I have not levied so long. Then the wolf cried loud & said. saist thou so thou vyllane/ and straight fell upon him and devowrid him. So do the mighty men of the world to them that be under/ for without occasion they devour them and destroy them. Therefore it is often said. There lakkyth never occasion to a lord/ or to a man of great power.   

¶ Of the Crane that would fly to the son. Dialogo. lii.  
I Am as fair and as great as an Eagle said the proud Crane/ when he see the Eagle flee to the Son/ for to behold the brightness of it/ Wherefore I will fly up to the Son and behold it without irreverberacyon of mine Ien/ as doth the Egle. And afterward I shall be magnified as she is. And when she had exaltid herself to the sterrye she began to wax weary/ & was passed her strength and yet she came not to the Son. Nor also for pride she would not descend/ but exceeding her power she labowrid up ward. Wherefore she was greatly grieved and not able to guide herself/ nor to fly to the Son/ and therefore she fell without remedy and said.  
Who that again might upward will tend.  
Again his own will shall downward descend  
IN likewise many one that be full of elation and pride covet and desire to be above all other. And uless as pride ever hath a fall again there will they shall be humiliate. For he that will exalt himself/ shall be made low. Luc xiiii Wherefore bernard saith. He that exaltith himself as much as he may/ shall be subdued as much as God may. And saint Augustyn saith. If thou extol and lift up thyself/ God shall throw the down. If thou meek thy self. God shall exalt the. For it is the sentence of god himself which cannot be made more nor less. He that exaltith himself shall be lowed. And also Leo the Pope rehearseth/ Bredryn saith he ye may see a great miracle. God is most excellent and high. If thou life up thyself he fleeth fro the. If thou meek thyself he descendith and cometh down to the. Orosius telleth in his fift book/ that Valery the eight emperor after Nero for his pride and infidelity he reysid persecution in the servants of christ/ through all the world/ coveting in his corrupt mind/ to destroy the faith of christ/ & to tread it underfoot. wherefore he commanded to slay all them that named that most gloryows name of christ. And therefore when he should fight with Sapore king of Perce/ he was overcome and take with all his host/ and God delivered him in to the hands of Sapore/ for his great pride/ and he was servant under him as long as he levied. And as often as the said Sap● leapt on his horse/ he trade first on the back of this Valerye as he lay prostrate before him/ and than he took his horse and road forth.   

¶ Of a bird called sterla that took an hare. Dialogo. liii.  
there is a fyrde called Sterla and is like a crane/ and she hath a great bill and a perylows. This bird took an hare with her bill. Butte though she were hungry/ she would not eat this pray that she had take herself/ but said thus within her own mind. I will show to other dyversse/ so worthily that I have sped/ and so excellent a game that I have take that I may be magnified of them that shall see it. And when she had brought it to the muster of birds. The greatest birds and strengeste covetid to have it/ and took it away and left no part to her that had caught it. Therefore Sterla continued still hungry/ with great pain and heaviness and said in this wise.  
He that will booste and show that he hath.  
Shall have noon advantage but sometime great scathe  
SO many one that be vayngloriows will show there goodis to other folks to be the more collawdid & worshippete. But Gregory saith. He desireth to be robbed that opynlye beareth his tresowre in the wait There be also many other that covet to show all there good works to every person about them/ to the intents that they should be known. To whom saint Augustyn speaketh and saith. Hide thy good works as much as thou mayst. And if thou may not hide them all. Let within the be a will to hide it if thou cowdest. And Gregory saith. A good work moat so be done opynlye/ that the good intent thereof may be hid secretly. Also it is wryttyn. He is oppressed with the beast that he hath slain himself/ that reioycith openly of the good dediss that he hath done. Isope telleth in his fables that upon a time the Wolf caught a kid that was tender and fat. The kid spoke to the wolf & said. Be merry and joy with great joy. that thou haste so good a kid in thy keeping. But or evyr thou eat me. I pray the to sing a merry song/ and I shall dance while thou syngest. And forthwith the wolf sang plesawntlye/ and the kid leapt about and danced luftelye. And so by that noise all the dogs that were nigh came together and made a great assawt upon the wolf/ and followed him/ and compelled him to leave the kid behind him. And so the kid fled and was saved. This example moveth and counsellyth every man to occupy his goods without booste and in secret wise.   

¶ Of the Strucyon and the Sireurgyn. Dialogo. liv.  
STrucyo is a great bird and a strong/ & largely fedyrde/ and wyngid. And nevertheless she may not fly high for weakness of her wings. There was sometime a Strucyon sufficiently fair and beautiful the which had wings very strong and comely/ but in though same wings there were two fedirs contraryouslye standing and letting her flight. Whereof she often times was not merry. And for to have remedy she went to a Sireurgyn and said. I am sufficiently worshipful and goodly/ but I have two fedirs returned backward. I will that thou smite them of. for they become me nought. This Sireurgyn smote of theke two fedyrs and anointed the wings with such an ointment that all the other feddyrs fell away. Wherefore she was impotent and might never fly after. This Strucyo was sorry and made great mourning and wept tell she died for sorrow and said.  
As god hath ordained us in every point.  
Let us continue and not hour self disjointe.  
SO some persons that be curyows and vain. Thowghe they be made of their maker sufficiently and we'll/ they Refer not to him dew honour & thankyngis therefore. But rather if they have any fault or spot in their body/ they study and devise how they may amend it. Not taking such cure of the spots of their souls/ how they should hele them. But as saint Augustyn saith. The spouse that is invisible desireth not the outward beauty of the body/ but the inward beauty of the soul. Therefore it is wryttyn. Proverb xxxi Grace is deceivable/ and beauty is but vain/ that is to say worldly grace and beauty. Of such beauty saint Augustyn saith. Behold all thing about man/ and it is beawtefull and fair/ except man himself/ which is very fowl. Whereof it is told that there was sometime a king that made a great feast to his lords and estatis/ and there was no cornar left in the house but it was covered with purple and with other precious clothis. And there was a philosopher present. And when he would have spette/ and found no place bare. He spette in the king's face. And when the kings servants would have led him to hanging for that same deed/ the king would not suffer them/ but asked of the philosofre why he did so. And he said. I saw every place full of Gold and Silver/ of purple also and precious stonies/ and therefore I spit in to the kings face/ which is replete with flesh and fatness for me thought I saw not a more unclean place. And when the king hard this saying of the philosopher/ he was greatly compuncte and humiliate in himself. for they that array themself with Gold and other ornamentis be soon rued of their beauty/ if they lack there garnamentis/ as Isope showeth in his fablis. That a Crow that was black and uncomely upon a time went to a wedding/ but or evyr she entyrde the brydehows/ she took of every bird a feddyr/ and made herself gay/ and she was very fair not be kind/ but be craste. And when she should go in to the house where the wedding was hold/ all other birds traveled of the beauty of the crow. And at the last all the birds came to her of whom she had stolyn the fedyrs/ and every bird took his own fedir fro the crow/ and so she remained black/ and fowl as she was wonde to do. It happed also at pareys in a general procession/ that an ape plucked from a lady's heed a browdering of other folkys hairs/ which she bore before all the people. And she apet●d fowl/ and without hairs/ like the Crow when other birds fedirs were gone/ and this fortuned be rightful judgement of God.   

¶ Of the Falcon and the cock. Dialogo. lv.  
A knight there was sometime that had a Royal Falcon with the which he greatly rejoiced/ which he bore daily upon his glove/ and noryssned him delycyowslye. Upon a time this knight let fly this hawk. in to the air coveting to reclaim him and to call him again to his hand. And when he had been fro him a while/ the knight whistled that he should come again/ but he would not descend in no wise. A proud cock was their dwelling and saying this began to exalt himself and said. What do I that ever hiderto have levied like a wretch/ and seek my leaving fowl and with great labour in the dung and in the mire. Am not I a fair bird/ and as large as a Falcon. Certainly I shall fly upon the glove and be fed with the delycyows meet of my lord. And when he was flow in upon the glove. The knight was glad for he was thowhtfull for his falcon/ and caught the Cock and killed him lightly/ and showed a leg of him to the falcon & called him therewith/ to his hand. The falcon saying so delicate flesh/ and desiring to have it/ descended joyfully to it and said.  
It is no wyisdom elevation to make.  
For him that is we'll/ but keep the same state  
TRuly every man should so do/ that is to say to continue in his degree/ & not to life up his jen there to that is not convenient to his state. Wherefore it is written Eccle. iii Ordain thou manner to thy wisdom/ seek thou not though things that pass thy degree/ no● search thou not things that exceed thy strength far and Seneca saith. Seek that that thou mayst find. Learn that that thou mayst can. Isope telleth that a worthy man had a little whelp/ and a sportefull/ and also he had an ass. The ass he sent to mill that he should bear corn and do other great works/ the little whelp played at home with his master. And sometime his master fed him of his own dissh. The ass saying that he labowrid so sore and was weary daily/ and that the whelp was fostirde with good meet/ and with great cherissinge/ he said to himself. This whelp doth nothing/ but tredith upon my master with his feet/ and lyckyth him with his tongue/ & he is greatly beloved. Where for I will assay/ & if I can do so as he doth. & so this ass came in suddenly before his master and life up both his forfetes/ and set them upon his mastirs shoulders and sang in his uncowth and strange manner. The Lord was greatly afeard of him and cried out/ and his servants came anon with clubbies and staffs/ and all to beat the silly ass. And then he remembered him/ & said. It had be better for me to have left my sport/ & to have been still than to do as I did. For I have won nothing thereby safe great strokes. Wherefore we be taught by this example that a man oweth nevyr to attempt to do that thing/ which he cannot perform of very kind/ as an autowre saith. Noman assay to do/ that kindly may not be done/ for a fool displeasith when he thinkyth to please.   

¶ Of a bird called an Astur which sent for an other bird called Caridrius. Dialogo. lvi.  
IN the air the Crane was pursued of a bird that is called Astur/ and at the last Astur ovyrthrewe him. But nevertheless this Crane with his long bill smote this astur and gave him a deadly wound. astur this bird feeling himself sore woundid/ sent forth messengers and great gifts unto a bird called Caridrius seeing. O thou leche and helper both of souls and bodies/ come to me and hele my wounds/ and I shall reward the to thy pleasure. This Caridrius as saith Papie is a bird all white of the which bowels make fore eyen to be hole and the propirte of this bird is that if a man shall leave/ he will draw near to him▪ and if he shall die he will fly from him. Wherefore he knew well that this astur should die briefly/ and for that cause he would not go to him but said in this wise.  
Of them that shall perish I will take no cure  
But of such as shall health have/ & the is most sure  
Manyon such is now a days if they were well sought. For they be friends in time of prosperity and gladness/ and than they visit there friends. But in time of trouble and misery they will not see them. and therefore saith Seneca. It is full hard to prove friends in prosperity. and it is very esy to prove them in adversity. and also it is written Eccles xxxvi There is a friend I name oonlye. and Isidore saith. Frendis theridamas be but few that be friendly to the last end. There was sometime a man that asked of his son if he had any faithful friend to trust to▪ and he answered and said that he had iii especy all friends. Then said his father a brother and a friend is proved in tribulation. Go therefore and prove them. and so forth he went and took an hog and smote of his heed and his feet/ and put him in a sack/ and sent it to every of them three and said. Here is a man which I have slain by misfortune. I desire you to berry him secretly/ that I be not take with the fault. But noon of all them three would receive it. And for this cause his father counseled him to assay his friends. And also he told him a nother example of two lovers that were fellows. Of which the oon granted the other a wife/ which he had fervently loved. And immediately he that had granted this grant went ovyr the see to visit his friends. And lost all his goods in the see. And when he was returned again/ he durst not for shame show himself/ nor go● to his fellow/ but fell in desperation. And as it fortuned that same time/ there was a man slain. And when his body was found there was great inquisition made for him that slew the man. And so this man that was desperate confessed that he had slain the man/ which he never did. But for because that he would fain have died for thought and confusion And when his fellow knew him be a certain token. He said that he had killed the man to deliver his feloowe fro death A● last he that was the very homicide/ saying all this disclosed himself and showed that he verily did the deed/ and that the other twain were nothing guilty. Valery telleth also libro quarto capite septimo. Of great love and kindness that was between two friends. And of them one was called Damon/ and the other was named Phitia. And when the Tyrant Dyonise would have destroyed one of them. He asked licence that he might go home to his own house/ and dispose his goods/ and the other undertook upon jeopardy of life that he should come again at a day assigned. And when the day drew near/ and he was not herd of. Every man blamed the other and said that he was to hasty for to be his surety/ but he said plainly he doubted not the constance and stableness of his friend. And so in the same hour that was assigned him he came and failed not. Whereof the Tyrant traveled greatly/ and of the sure minds of them/ and of that faithful friendship/ and forgave his malice and remitted the pain/ and prayed them to receive him in to the third degree of love/ and good friendship. If one man will do so much for an other that is but mortal What oweth he to do/ for God that is immortal/ which suffered himself to die for the love of man. As it is wryttyn Ecclesiasti xix forget thou not the grace of thy surytye and helper/ for he gave his life for love of the & cetera.   

¶ Of twain hawks and a Quayle. Dialogo. lvii.  
AN hawk called Osmerillus/ and a Goshawk were confederate together to go an hawking. And what game that ever they took/ it should be divide between them. It fortuned upon a time/ that they twain together took a Quayle/ being from her nest. A Quayle is a bird that hath her name of Qualis, or else of the noise that she maketh. For she crieth/ quaquera/ quaquera/ & when these twain hawks had this quail/ they said to her. Cheese the whether the is liefer that we shall eat the alone. Qrellies if thou wilt lead us to thineste/ that we shall eat the and thy children together. To whom the Quayle said Angwyssh and trouble is to me on every side/ & what is best I wot not. But less hurt me thinkith for me to die/ and to fall in to your hands/ myself alone/ then for to be killed myself and all my children with me. And so they caught her/ but or evyr they killed her she spoke and said.  
Less hurt it is to him the may none otherwise cheese.  
Himself alone to suffer/ then many more to lose  
IN likewise by example of the Quayle we own to do/ when we may not escape from peril.  
Ever let us cheese that/ the which shall lest hurt/ after counsel of the wiseman/ that saith. Of twain harms/ the less is to be suffered. We be bound to cheese rather for to die/ for a common profit/ then for to live for a syngler avail/ as saint Augustin wrytethde Civitate Dei libro primo. Where he showeth/ that when Marc●s regulus was take and imprisoned of them of cartage/ and the Romaynys had many of them of cartage in prison/ which were youngmen and lusty. The foresaid regulus was sent home to Rome for an exchange. But or evyr he departed fro the Cartagenensis he was sworn that if the Romans would not deliver the prisoners of cartage/ he should come again. And when he came to Rome he counseled the Romans not to be agreeable to their petition/ forasmoch as he was an old man and be likelihood should live but a while. And there prisoners were youngmen/ and likely to do great mischief to the Romans in time coming. And they prayed him to go no more to cartage/ but to abide still with them at Rome. But in no wise he would not be agreeable/ but forth he went to cartage. And when he came thither/ he was cruelly put to death/ It had been profitable to him to have bid still at Rome/ but for his oath it had not been honest. And for the profit of the Romans it had not been vailable nor profitable.   

¶ Of a bird called Carflanchus that would go to religion. Dialogo. lviii.  
CArflanchus is a bird like to a falcon strong and mighty. This bird in his youth was disposed to go to religion and to live in perfection. But for dread of sharpness of the Rule/ he differde it and said. I trow verylye and I believe/ that I may not fast. Nor rise to Mateynes. Nor keep chastity. Nor forsake mine own will. And for this cause that he would begin no good deed For dread of penance/ he came nevir to the mids/ but rather ended his life full lewdly saying in this wise.  
He that for dread no virtue will use  
Shall perish dowghtlesse/ & grace him refuse.  
SO many one covet and desire to fly to the grace of God. But they fear to lack the pleasure of the world. For certainly the love of christ provoketh & stirreth them to virtue. But covetise and worldly affection draweth them again. And of such many be wonde often times to say. I would serve God gladly I would gladly go in to religion. But I dread I should not be able to maintain the sharpness thereof. Such folks take noon heed to the saying of the apostle/ ad Philip four I may do all thing in him that confortithe me/ that is to say in christ. and barnard saith. God is to them that trust in him. Richesses in poverty. Solace in sadness/ joy in ambition/ worship in contempt, a shadow in diffence/ from beat and from rain. a teller of fables saith that on a tyme. The sawcon took a kite/ and threw him undir his feet/ and with one of his feet smote him and said. Thou art unhappy. for thou art as great as I and as strong. & why defendist not thou thyself fro me that tread on the and will rip out thy bowels. The kite answered & said. Thou sayest sooth. I am greater and strenger than thou/ and I have a perilous bill/ and my feet be strenger then thine/ but my heart lackyth/ and so it farithe be many one/ that may do many good things/ but the heart faylith. and steadfast mind is a way. There was one fell in to a watyr and could not swim. wherefore he cried out. Saint George help me. Saint George came to him and said. though slowfull man help thyself/ move thy hands and thy feet/ and thou shalt be saved. For he that will help himself. Is holpyn of God. So should he do that is fallyn in to sin. For he should not ask forgiveness of God only with his mowth. but labour and do his uttyr diligence to rise out of sin. Saint augustyn telleth in Epistle to Jerome. That when a certain person upon a time/ was fall in to ●● pit/ and an other came buy/ & asked how he fell inn/ he said. I pray the inquire not how I fell inn/ but assay rather be what means thou canst help to get me out.   

¶ Of the lapwynge and the Popyniaye. dial. lix.  
VPupa is a bird as saith Isidore xii Ethimol. & in englyssh it is called a laywing. greeks call her Vpupa/ for cause that she often beholdith & considereth the filthy dung of man. and she is fed wit● stinking dung and she is an unclean bird. She hath three Crestis of feddirs standing on her heed/ and she bideth much in pittis' and there as is dung and filth. With the blood of the which bird if a man anoint himself when he goeth to sleep/ he shall see fiends about to destroy him The bird for cause that she is fair and plesauntely crested and feathered with diverse colowres/ she began to life up herself beholding the Popyniaye dwelling with the king in a Cage of gold/ the which was fed clenlye of the kings meet/ and thus she said. I am as pleasant as a popyniaye. Nevyrthelesse I seek my living with great labour. This popyniaye dwelleth worshipfully and he labowrith not/ nor swetith/ and he is served to his pleasure. Wherefore I purpose to go to the king and to proffer him my service/ and to sing in a cage as doth the popyniaye/ and to fare well if I may/ and to make merry with the king. And so she flew to the king. And when he had her/ he put her in to a cage/ and kept her there. and when she had been there a while/ she took great thought and was very sorry that she was in captivity and danger that sometime was free and at liberty. and therefore for thowght and heaviness/ she levied but a while. and said or she departed fro the world.  
To Freedom and liberty comparison to make.  
There is noon trwlye/ all other thing to take.  
SO many one speak of Relygyows men and say. These bredryn be weal possessed. They be weal Fed. They sing and live without great labowr but when they will prove it/ and be includid in a monastery and be under Rule and undyr the power of their sovereign/ they repent that they have lost their liberty/ as a Philosofre saith. Liberty is not gladly sold Of this world for all the gold. Valery telleth lib. vi That lenonydes the Noble duke of spartaynes/ with CCC. men fought again xerxem king of Perce. And with a Comfortable there he exhorted his men to fight and said/ My true servants and sowdyowrs/ dine and make you strong/ as though ye shall never eat more. And they did so/ and were nothing afeard of his saying. And when there was no hope to escape/ he hearted them so that they were glad to suffer death/ rather then to lose their liberty/ and to be servants unto the percies. Also Orosius telleth libro vi. That Demetrius king of Ponte and armeny/ when his own son besegid him/ and would not cese/ he was sorry therefore and came down to the lower parties of his house/ and gave venom to drink to all his wifis/ his dowghters'/ and his concubines/ and he himself drank of the same for thought and desperation/ & for all that when he saw that he could not die lightly. He offered himself to be slain to oon of his enemies that entirde be a wall. Rather than he would be subdued to his enymyes/ and lose his liberty and free will. Also Orosius telleth that some men were besieged by the Romaynys and be scypyon of Africa/ and considered weal that and if they were take/ they might not resist the Romans. For cause the said Romans should not rejoice of their goods. They made fast the gates of there cite/ and burned themself/ theridamas Cite/ and all their goods/ rather than they would yield themself/ to their enymyes. It is red also in Ecclesiastical history that in the time of Abrahe. A king of Babylon called Belus entirde in a part of Syrye/ and died briefly after. But his wife that was called semyramys was ambycyows to be Queen/ and to the Intent that she might regne she wedded her own son/ that was named Nynus. The which afterward took also Syrye/ and made a great city of three days journey/ to go or to ride and after his name that was Nynys/ he called the city Nynyve. And he had a child by his own modyr. And the name of him was Babylio/ and he enlarged the cite of Babylon.   

¶ Of the Hen/ and the Culuyr. Dialogo. lx.  
AN Hen and a Culuyr made their nesties togider/ and dwelled both in on house. but oftentimes they were at great strife/ for cause that one sang tomoche/ and the other cried toomuch. The Hen many times saw the Culuirs children hanged/ & she made merry and sang/ wherefore the Culuyr was sore grieved and said to the Hen. if Hen though mowrnist not with me/ when thou sayst my Children destroyed. The Hen answered and said. Thou wilt not sing with me/ when I bring forth an Egg out of my bowels/ and am delivered from great apparel. And thus they fell at great variance and spoke unkind woordis/ each to other. And at the last they together went to the Eagle and said. give judgement between us O rightful Queen we beseech thee/ if it be convenient for us twain to dwell together or not. The eagle gave sentence in opyn audience and said.  
Let them that be glad have their dwelling alone  
And they that be sad together make their moan.  
FOr it is not convenient for them that be merry and iocounde/ to walk with them that be in heaviness. Nor for such as be sad and sorry to dwell with them that be joyful and merry. but as the apostle saith ad Romano xii joy ye with men ioyjnge/ and weep ye with men weeping. But noot this well that great gladness sometime may cause sudden death. For therewith the heart waxith great/ and the natural heat goeth to the extery or partis/ and then the heart faylyth and death entryth. Whereof Valery telleth/ that on a time there was tydyngis brought to a woman the her son was deed/ when he was absent/ and it was not so/ but it sprang of error of some simple person Nevertheless she believed it and mourned and made great heaviness. and as she sat weeping and sorrowing suddenly in came her son/ and when she saw him she ran to him and kissed him/ and suddenly feldoun deed. Tristice and heaviness slayeth not so soon. For in heaviness the natural heat Is drawn first to the inward parties/ and such steringe of the heat gevy the nourrisshinge in the membris/ & so causeth consumption in them/ and so by process of time folowithe Etica/ as it is written Prouerbio xu An heavy spirit drieth up the bonies/ Wherefore it may be proved that worldly joy is like pure wine/ which son turnith/ and so doth it/ but if it be moderate with wholesome sadness/ as it is written Ecclesiast vii Bettyr it is to go to an house of weeping and sadness/ then to an house of festis and mirth. Tully tellythe that when any consul of Rome had been at battle and won the victory and was come home. He should have three diverse worships/ done to him. First all the people should come again him with great gladness. The secownde all the prisoners that he had take should follow his char with their hands fast manacled. The third was that the same victowr was indute with the cotearmure of iovis and sat in a char and was conveyed with four white steeds/ unto the capitoly. And for that he should not to much exalt himself/ above himself. They mitigate this honour in the threefold wise. For first a man of servile condition/ should sit with him in the char/ that hope should be given to every person/ to come to such worship/ if his manhood deserved it. The second the same servant sitting with him should Bob him and say to him. Know thy self. The third it was lawful to every man that same day/ to bring again him all the rebukies that they would. Therefore if paynims and heathen men thus wisely could mixed there vain gladness. Moche more we that be christian men/ own to repress such vanyteys. For as saint Gregory saith Perpetual lamentation and heaviness follow the joys of the world/ to such as love them in especial. And saint Augustyn saith. The gladness of the world is vanity. with long abiding it is trusted to come/ and when it is come/ it may not long endure.   

¶ Of the Cock and the Capon. Dialogo. lxi.  
IN a courtelage the Cock and the Capon dwelled together. but the Cock had domination ovyr the Hennys. The Capon full meekly eat her meet among them. And as it unfortunably happed the Fox came and caught the Cock and eat him/ but he towchid not the Comb of his heed. but kept it whole/ and led it to the Capon and said. O brodir Capon/ thy follow is departed from the world and for the great love that I own unto the I have brought to the a goodly Comb/ which he bore continually upon his heed. Therefore descend & come down to me/ and I shall crown thee/ and after that thou shalt be prince and regent of the Hennys as he was. The Capon hearing this/ and hoping to have Rule over the hennys. Cam down from the Row'st & went to the Fox. The Fox was glad and start/ and caught the Capon lightly and killed him and said  
To every word no credence thou give.  
beware of false men that the would my scheve.  
OF such hour savyowre commandeth us to beware saying. Mat vii be ye ware of such/ as come to you in the clothing of sheep. For they be inwardly like cruel wolkies. As Isope telleth of a crow/ that had a piece of flesh in his mowth/ and stood upon a tree And when the Fox had espied him/ she thought in her mind. O if I might beguile this crow and have the flesh that he holdeth in his mowth/ I might be merry And therefore she spoke and said. brother crow behold what I say. Thy beauty passeth the beauty of all birds/ and thy strength excedith the strength of all other birds. but I am sorry that thou hast no voice. Nor coming to sing. and even forthwith the Crow began to sing/ and the flesh fellowte of his mowth. Which the fox caught and eat/ and went his way. So oftentimes it happeth to a man when he herythe himself preysid and comendid. Wherefore it is written jeremy ix Every man keep him from his neighbour that is full of adulation. And put not to much trust in his own brodyr. and Caton saith. believe if not an other man of thyself/ more than thyself.   

¶ Of the Fesawnte and the Peacock. Dialogo. lxii.  
election made the birds in a division/ and they chose the fesaunte & the Peacock. And they twain for the election fell at great words/ and spent great goods. Therefore the birds went together to the Eagle & said. We have made election. But thou like a judge give confirmation that hour electis may be comprobate. The Eagle cited the electis willing to examine the election. But the Fesaunte which is a bird that came first out of Greek/ and his flesh is very sweet to eat/ magnified himself greatly saying. O rightfulliuge as thou knowist weal. I am very delicate. Fair also/ and diversly colowrid. My flesh is redolent and sweet/ above all other. Wherefore the principality become me best. The Peacock defended himself to his uttermost power and said. Madam and it please your grace it is not so/ as the Fesawnte hath said. For I myself am fairer than he/ and greater/ and crestid. And also my tail yieldeth to me the sovereign worship. And with these words he left up his Tail/ and spread it a brood/ and rejoiced greatly there in. The Eagle discreetly considering all this said first to the Peacock. Thou Peacock thou hast greatly rebuked thyself/ in lifting up of thitayle. For though hast showed us a pair of fowl feet. Therefore thou art not worthy to be a ruler. At last she spoke also to the Fesawnte/ and said. Thou hast rinning Ien/ and thou art but week/ and thou canst not sing. And therefore for the impedimentis that thou hast/ and other cawsis leeful I deprive the from worship. And so they both were put from promotion and continued without worship during both there lives and said.  
He is not worthy gydinge to take.  
That of each word great quarrel will make.  
THis vice regnith of tyntymes in them that be elect. For be questyoning of the election many men's fawtis be reckoned up. Wherefore they be diverse times rebuked and diffamed. Wherefore it is not good to strive for pre-eminence of worship. For Gregory saith Desire of prelacy is gendrid of pride/ of the heart/ and whosoevyr desire sovereignty in earth shall find confusion in heaven. This desire to have governance/ is perilowse/ and to be eschewed to hour powers. For as gregory saith. The higher the ruler is in worship/ the more is he in peril. Wherefore princes in the old time would not suffer their children to be preferred without they might profit/ as telleth Helmandus' historiographus of helio adriano. Than when he was from a senator create an emperor/ and the Senate desirid him to name his son that same time Augustum Cesarem. He answered them and said. Truly it oweth to suffice that I unwilfully regne when I have not deserved it. For princehood and rule longeth not unto blood. but unto good merits and good gydinge. And oftentimes/ He is not profitable unto the Ream/ that is born a king. For without doubt he cannot love his friends/ that destroyeth his children with importable charge. This is to say to destroy his children/ when he promotyth them not for their merits. They own to be nourished and exercised in virtue/ and when they have continued in them it should be proved that they shul be go before in vertewies/ that should be first preferred to worship. And so they actually fulfilled that is commanded Eccles vii Intend thou not to labowr to be a judge. But if thou may be thy virtue destroy sin and wickedness. Whereof it is written in Policraticon li. uj That octavian when his children were worthy to be promoted to great worship. He would not promote them/ but if they might be their virtue & strength defend themself and other also sufficiently. Wherefore he commanded that they should be excercised to running to leaping to swiming/ to throw stonies with the hand/ or with a sling/ and in such other faculteys as longeth to knighthood or service. And his daughters he ordained to be clothiers. That and if fortune had driven them to the extremity of poverty/ they should have their sustentation and leaving/ by reason of their cunning/ for of spinning and we b'ing and of cloth making/ they had not only cunning but also daily excercise. And it is commawndid Eccle. vii If thou have men children. teach them/ or cause them to be taught. And it followeth in the same place. And if thou have daughters keep the bodies of them from corruption and sin etc.   

¶ Of the Ravyn and a bird called ficedula. Dialogo. lxiii.  
COrnix in our tongue is called a raven and it is a bird that leaveth unto the age of a. M. yeris as poppy writeth This bird upon a time labowrid sore and made her nest. Wherefore her feddyrs fell away/ and she was leanly/ but notwithstonding she nourished her eggs & brought them forth. That self time Ficedula which in lateyn is also called papafigo/ went unto her and rebuked her greatly and would not suffer her be in peace. Cornix for love of her Eggs took patiently all thing. But notwithstanding her mind was sore vexed/ but she kept it close with in herself. afterward when her children were brought forth this cornix began to amend/ and newly repaired herself. But the foresaid bird ficedula came again and rehearsed contumelyows words/ and began to despise her as she had done before. wherefore she was grievously moved/ and in will to be avenged/ and in that great Ire she caught this bird and killed it and said.  
who that will often vary and make fray.  
Sekith his own death in sooth it is no Nay.  
When many one saith an other depressed or in disease/ he is glad to rebuke him/ and to do him wrong. But when thou sayst a man in mischief thou shuldist not rebuke him. for the philosopher saith. to be rebuked in wretchidnesse is more grievous than that wretch dnesse/ it is great wrong not to be compassionable to them that be in trouble. Princes and lords in the old time were pitiful and compassionable to wretchiss and to diseasid folk in their misery. Whereof Valery telleth lib. v. that when Cesar looked upon the heed of Pompey that was smytte of. He wept sore/ and let fall many Teries of great piety. Also he telleth there/ that when Marcus Marcellus had take the Siracusanies/ and was in a tower of that rich city/ and when he remembered and inwardly beheld the my fortune and affliction of the same noble city. He could not restrain him from weeping. He telleth also there/ of the buxomness of Pompey showed to the king of armeny/ which again the Romans oftentimes had made great war But that notwithstanding when he was take and overcome/ he would not suffer long to kneel before him but comforted him with curteys' words/ and commanded the crown to be set upon his heed/ that he him self had laid away/ and restored him unto his first degree and worship. and said it was as great a deed to restore a king to his worship. As to subdue him/ & put him from his worship. And a like tale he telleth of a counsel that was named paul/ which upon a time when a king was take/ and should be brought before him. He went to meet him/ and when he would have kneeled for mercy. This noble consul would not suffer him/ but took him up/ and set him on his right side/ and cheered him with great comfort/ and ordained him next to himself in counsels and at his Table. For although that it be laudable to have victory/ & ovirthrowe enymyes. It is as great honowr to be merciful to them that be in heaviness.   

¶ Of the Nightcrowe/ and the lark Dialogo. lxiiii.  
NIcticorax is a nyghtcrowe in english/ & it is derived of Nictos that is night/ and Corax which is a Crow/ as who saith a nyghtcrowe/ for she flieth in the night. Or for that she wakyth all the night. Isidore Ethimol xii Nicticorax she is Noctua the owl that loveth darkness. The lark went to this bird & said. Most dear sister heartily I pray the to be with me to morrow/ for a lover of mine desyrithe to see me in the clear day light. And if we twain be together/ I shall seem the fairer. The nighecrowe promised to fulfil her desire/ for she was ashamyd to say nay in such a small matere. And when the day appeared and phoebus shone pleasantly and clear. The lark looked for her to fulfil her promise. But she came not. For she durst not be showed in the bright son/ and also she might nothing see in the day light. wherefore the Lark was sorry and greatly troubled and abhorred her and pursued her everaftir and unto this day. And therefore the Owl dare not fly in the day time for fere of the lark/ and so she flieth all in the night/ and sekythe her meet with great penurite and hunger saying in this wise.  
Noman should for love nor for doubt.  
Promise that thing that he cannot bring about.  
Therefore we own to be ware to make promise of thing impossible to be performed/ that we be not proved untrue. If it fortuned the to be desired of thy friend to do such thing as pleaseth the not. be not ashamyd to say nay/ rather then to promise & perform it not. For the philosopher saith. beware that shamefastness of denying/ cause not to thyself necessity of lying. For he is not deceived that is lightly denied. Nevertheless many one for liberality and free heart be shamefast to say nay of things desired of them As it is written in gestis Romanorum of the liberality of Tyte the emperor. For he ordained that noman should ask of him without hope of having or he let them go. And his friends asked of him why he granted more than he might give. And he answered & said that for cause no man should depart heavily that had spoken with him. also it is red in gestis Romanorum of trajan/ that when his friends rebuked him that he was familiar with every man/ more than they thought was convenient to his dignity/ that is to say in condescending to their petitions. This Trajan answered and said that he would be to Every Creature as gracyows and courteous as they could think or desire to have him/ and so he continued everaftyr   

¶ Of the wagtail and the Fesaunte. Dialogo. lxv.  
A wagtail doth continually wag her tail indeed/ & therefore she is so named Upon a time she went to the pheasant & said. Thou wretch why wypest not thou thine jen. They be ever full of watyr/ & the stench of them causithe that to be abominable to all men. The pheasant was wroth & answered & said/ art not thou ashamyd mad wrech that art so vile & so little/ & thou hast a wagging tail full of palsy/ and thou art busy to note my vicis. but go forth & amend thine own faults first and then thou shalt be hole. The wagtail hearing this/ was sore ashamyd/ and with confusion turned home again and said.  
First purge thyself from all manner of Sin  
Or thou again other any judgement begin  
SO in like somefolke took noon heed to there own fawtes. But they be ready to rebuke other folks/ and forget themself. To such our savyowre speaketh Luce vi and Mat vii Why canst thou espy a little mote in thine neybowris Ie/ and considerist not a great beam in thine own. Or how mayst though for shame say to thy brodir suffer me to take the mote out of thine Ie/ not saying so great a beam in thine own je. Thou Ipocryte first take the great beam fro thine own Ie/ & thou mayst the better then help thy brodirs je. It is read in vitis patrum that a Relygyows man/ spoke & blamed on of his brethren and detracted him before the covent. The abotte of the same place was aged/ and said no word. And upon a time when he bore behind him a sack full of gravel/ and had laid a little of the same gravel before him/ oon asked of him what he bore/ and he said/ a sack full of gravel/ which betokened his own sins. But he said while they were behind him he carid not for them. But the small hand full of gravel that lay before him/ he said theke were his brodirs sins which he had detracted. And moreover he addid these words and said. brethren it should not be so. but mine own sins owe evyr to be in my mind. And I am bound to think upon them/ & so is every creature. And his brethren said. truly this is the way of life and health everlasting.   

¶ Of the nightinggale and the crow among other birds. Dialogo. lxvi.  
Upon an high solemn day. The Eagle had boode all other birds to dinner/ and when they had dined and fared rially/ the Egle called the nightinggale to her and said. Daughter go and break thy voice/ and sing as thou art learned and show thy cunning to cheer hour hearts. The nightingale was obedient and glad to please/ and began to sing so pleasantly that almaner of birds desirously lyftened to her song. Among all other a crow came buy and considering that he said to himself. I will also sing with the nightinggale. For I have a great voice/ and I shall be hard far. And he began to Croke in a full fowl manner. The nightingale was still and might sing no longer the crow made so fowl a noise. And all the other Birds were sore troubled and abhorred the Crow/ for he despisid the feast. Therefore the Eagle commanded him to go his way/ or to be still. The crow answered and said that he would solempnyse the feast with other birds/ and he intented not to remove from his place for her words. The second time the Eagle charged him to depart/ for noman rejoiced to hear him. But the crow would not be still/ but began to garre and coy more & more. Wherefore the Eagle commawndid him to be killed without longer respite and said in this wise.  
Song or other cunning be it never so dear.  
Is showed but in vain to them that life not here.  
SO it is but folly to speak where the hearers be dull to take heed. Therefore it is said Ecclesi xxxiii Show not thy Sermon there as is noon audience. And furthermore he saith. In company of great men presume not to speak. And there as be senyowrs speak not tomoche/ like as the crow sang but lewdly. So a legate of Athens answered simply before king philip. Of whom Seneca telleth/ libro tercyo de Ira. Where he showeth that when the legatis of athenensis were come before king Philippe/ and their legacy hard. The king curteyslye answered and said. Look what ye think I may do to the pleasure of the athenensis/ and ye shall find me reasonable. To whom one of the same legatis named Democritus answered saying to the king. To hang thy self. And when they that stood about were indignate and would have been avenged. The king commanded to let him go/ unpunished/ and said to the other legatis. Show you unto the Athenensis that they be moche more proud that speak such words/ than they that patiently hear them/ when they be unpatiently spoken.   

¶ Of a bird called Ciconia/ & the swallow. Dialogo. lxvii.  
CIconya upon a time made her nest in an high tower without in the top/ and the swallow builded within. But the swallow made great noise often times and rejoiced of bringing forth of her birds. Wherewith this Ciconia was greatly troubled. For when she would have take rest with her children/ she might not for the chatheringe of the swallow. Therefore in the absence of the swallow Ciconya destroyed her nest/ and killed her birds. And when the swallow was come home again to her nest. She made right doulfoll sorrow for her children. But forasmoch as she knew not who did it/ she avenged not the deed. Within a while after the swallow repayrid herself again/ and made a new nest and brought forth her birds and was greatly glad of them/ and chyrkyd fast and made moche noise. Wherefore Cyconia was grieved greatly as afore time/ and spoke loud/ and said. certainly but if thou be still. I shall throw down thy birds with thy nest as I did oonnies/ for cause that thou inquyetest me and maketh such noise that I can have no rest with my children. This hearing the swallow and knowing/ verily that Cyconya had mourdird her children/ with all her hole mind she bethought her how to be avenged. And therefore upon a time when Ciconia was sleeping with her children/ the swallow came privily and set fire in her nest/ and burnined her with all her children and said.  
He that on his enemy's saith his quarrel bewroke  
Of moche thowght & heaviness his heart is unloke.  
By this example it appeareth that it is not good to vex or to wrong them that be under/ for doubt that they will be avenged/ other openly or privily. For oftentimes it fortunith that a man receiveth of other as he had deserved before time himself. For seneca saith. Look thou have of an other as thou hast done to other. And the Apostle paul saith/ ad co locensis iii He that doth injury and wrong/ shall have his reward after his deserving. As Isope telleth that the Eagle flew in to an high hill/ and found the foxes children there/ which she took out of their den & carried them with her to her nest/ that she and her birds should have eat them to their sowper. And when the Foxe was come home to his logging et found not his children he went down to the wood and cried for them and at the last he hard them weep and mourn in the Eglis nest. The Fox spoke to the Eagle many sweet woordis and with great reverence prayed her to deliver the children. But utterly the Eagle would not grant nor give audience to her petition. Wherefore the Fox was angry and impatient and went and gadrid styekies bows and branches of wines that were sere & dry and brought a bronde in her mowth/ and made so great smoke under the tree that she killed the eagles birds. And when the Eagle considered all thing she was fain to meek herself and came down and delivered the whelps by compulsion. Of twain harms choosing the less. By this a man is taught/ that though he be at advantage and above/ let him doubt to offend him that is under/ and ever of twain harms chease the lest harm. Whereof a certain author saith. Noman oweth to study to hurt him that is week & poor. For he that is both week and poor may sometime hurt him that is above him.   

¶ Of a bird called a Pygarde and a great bird called Alietus. Dialo. lxviii.  
PIgardue is a bird as writeth ugncyo/ and but a little bird nombrid among them that be comestible and able to man's sustenance/ as it is written Deuteronomii xiiii And upon a time when this little bird was sore pursued in the air by an other ravenous bird and stood in great iudardye of her life. To have protection and to be defended she fled unto the aliete and said. Thou art great mighty also and merciful. Therefore I come unto the that am but little and impotent and know no refuge/ and in me is no resistance. Be thou my protection I beseech thee/ and defend me fro my cruel enemy under the covert of thy merciful wings. This Alietus which as poppy saith/ is a bird like unto an Eagle but larger was moved with piety & answered to this little bird & said. uless as thou art a little bird and humble/ week & impotent/ and desirest socowr of me. Sit down & rest the with me and walk with me when I walk and dread thou nothing. And thus he saved the little bird and comforted him and said.  
meekness and poverty should ever be defended  
and there as it is contrary Godmay soon amend it.  
IN this example it appeareth that they that be impotent should be defended and holpyn in their need of them that be mighty. For that is great meekness and mercy. For meekness and mercy as Bernard saith is proved the greater when it is showed in them that be great/ and in them that be clear it is the more clear. and Seneca also saith. He that may socowre to him that should perish and soco●rith not he steyth him. In ●he old time princes were moved with pity and beniu●lence to such as were under them/ as it appeareth evidently in their gestis. Whereof Helmandus telleth in gests Romanorum of Trajan that upon a time when he should take his horse toward battle in great haste/ there came a widow to him with great lamentation & said Ibeseche the to avenge the blood of mine innocent child which lately was slain. To whom Trajan said If I come again with victory and health I shall avengethe. and the widow said. Who shall do equity to me if thou be slain in this battle. Trajan answered he that shall succeed me in the Empire. To whom the widow said. and what shall that avail the if an other man do rightwiseness to me. Trajan said. Certainly nothing. To whom the widow answered/ & said. Is it not bettyr that thou thyself do right to me/ and so to increase thine own merits/ than to leave it to an other man. Then trajan was moved with pity and descended from his horse and avenged her cause and set her heart at rest. also upon an other time/ when oon of the sons of trajan road throw the city very wanton/ he killed a widow's son with his horse. & when the widow had showed it to his father with great lacrimation and mourning he gave his own son to the same widow forever/ with great abundance of other richesse.   

¶ Of a bird called Onocrotalus and the ass. Dialogo. lxix.  
there is a bird as Brito saith/ the which is called Onocrotalus or Onocrotalon/ and his cometh of Onos that is an ass. For she hath a face like an ass/ and her body is like a swan. This bird made her nest in a great wilderness and laid her eggs and brought forth her birds. but when she could no longer find sustenance in the desert to her and her children/ she went to the cite/ and called the ass to her friendly and said. O brodyr I am like to the as thou well sayst/ for I have an Assis face as thou hast. Therefore thou shouldest trust me better than an other. I pray the come with me and doubt not The Ass was innocent and credidle saying his own similitude/ and simply went with her. and Onocrotalus led the ass forth right to the market/ and there bought divers meats and bestowed much money and lodid the ass sufficiently and said. Go with me brother and let us carey this victual to hour children and I shall reward the to thy pleasure. The Ass went with this Onocrotalon through the desert a great while but at the last with great labour he came to the nest and laid down his burden and took his reward & turned him homeward. But for cause that he was in desert and in a fowl miry contrary and knew not the perfit way/ He could not go home/ and so he perished even there in the wilderness and said.  
Noman to go far oweth to be fain  
But he be assured how to come again.  
Whereby it appeareth that noman should go to far contrays that he knoweth not for divers parels that daily hap throw the world. For it is written primo johannis secundo. All the world is set in great mischief. As who saith. wheresoever a man be he is ever in great apparel. And therefore the apostle complaynyth secunda ad Corinthios xi of divers parels in land in water/ and especially in false christian people. Therefore as Gregory saith. We must evyr dread/ for we be ever in apparel/ as it is red in collacyonidus patrum. That on a time there was a solitary man levied in the most perfect wise and served God/ and the find daily waited to bring him to perdition by great sotylte. wherefore on a time he transfigured himself in to the likeness of a merchants horse/ having bags on his back full of Gold and silver and precious stonies/ and he entyrde suddenly in to the cell of this holy man and stood ther. And he saying the horse meruay led greatly what it should mean. and when he saw noman pursuing after the horse/ he began to touch him & to undo the bags. In the which he found great abundance of goods temporal/ & money innumerable. And so he was overcome with temptation and clothed himself in the most fresh wise/ and took the horse and rood to a great cite with all that good and took up an hostage and eat and drank of the best. And when the goodeman that hosted him/ saw and considered his great richesse/ he gave him his daughter to wife/ and he dwelled still in that same house. The devil came within a short space after and appeared to the goodeman of the same house in likeness of a man/ and said. What hast though done. To whom hast thou given thy daughter. He is a Clerk and Apostata and by the law she may not be his wife. And when this man hard this he was sad for his daughter and serchid his heed and found that it was so/ and privily killed him/ and when he would have undone the sack/ he found nothing save water and dung. Therefore it is said. Ecclesiast ix A man knoweth not his end. Butte as a fish is take with an hook and a bird with a snare so is a sinful man take in his sin/ and in many parellys. In the great see of marcyle scantly one escapith of many/ and of them that pass through the parels of this world few escape. Whereof it is written in vitispatrum. The abbot Theodorus gave an answer to a monk that said to him a brother of owris is returned to the world marvel thou not thereof. But and if thou mayst here & understand that any man hath marveled and escaped fro the hands of his ghostly enemies/ thereof thou mayst weal marvel and thank God.   

¶ Of the Swan and the crow. Dialogo. lxx.  
CIgnus a swan is a bird all white. And Coruus a crow is all black. And he therefore envy the swan/ for his whiteness and cleanness. Therefore the crow with great study and busy labowre sought the meanys to defile the swan/ and to make him black as he is. But uless as he could not bring his propose about while the swan was waking. He lafoy bowryd to do it while he was sleeping. Wherefore upon a night sleeping the swan/ the cursed crow came to his nest in secret wise and defiled the swan/ and made high all black. And when the day was spr●nge and Titan shone/ and the swan was risen from sleep and espied that he was effect & pollute/ he went and washed himself so long/ that he was purified and clean/ from all filth and said.  
who that desireth blessed to be.  
Must evyr be clean in his degree.  
THe crow signifieth the devil/ which may not see nor behold the clean life of the servants of God. wherefore with all his power and might he is busy to pollute and defile them. But uless as he cannot prevail again them waking/ he labowrith to deceive them sleeping/ wherefore man oweth to wake. For saint Augustyn saith. Thine enemy wakyth and thou sleapiste. And it is written primo Petri ultimo. Dear friends be ye sober and wake in devout prayers/ for your adversary the devil goeth about like a lion roaring/ and seeking whom he may devour. To whom resist ye strong in your faith. And Isidore saith. Such folk as be stable in faith/ when wicked spirits see they cannot overcome them waking/ they trouble them sore sleapinge/ wherefore it is red in vitis patrum. That fendis deluded a Relygyows man in so much that when he with his bredryn should have been how silde/ while he slept there appeared unto him the similitudes of women and defiled him/ and he asked counsel of his senyowres what was best to do. and they inquired of his diet and guiding/ and found by experience that it grew not of superfluity of meet and drink/ and therefore they iugid that it came of illusion of the devil/ and they sadly counseled him not to abstain from the holy comunyon for that cause. and afterward the devil deluded him no more/ and showed that he had done it for to withdraw the holy man from that holy mystery.   

¶ Of a bird called Ornix and the Hen. Dialo. lxxi.  
Upon a time Ornix the wodehenne espied the eggs of a Peacock and made her nest in a rychemannies house. and when the Chekyns were hacchyd and brought forth. They were greatly beloved of the richman. wherefore he set great price by this hen and fed her delycatlye/ that she should the better noryssh her birds. But this Ornix was unkind to the other hennys of that place. For she was bold of her master for favour of the chekyns and would in nowise suffer the hennys to pike with her/ but beat them and drove them away. The hennys were bitterly grieved and said no word/ but hoped to see a time to be avenged. and when these chekyns were growyn up they forsook this wodehenne/ and turned unto there own peacock kind/ and the richman took not then so great heed of this wodehenne as he had done/ but suffered her to scrape for her living among other hens. And they were fresshly remembered of the old persecution of this wodehenne & thought they would be avenged/ and therefore they would not suffer her to pike with them. And when she revolved in her mind the old felicity and wealth that she had be inn/ and the misery that she was come to. She wept & said. Alas alas I have nourished children & brought them up and they have forsake me. But notwithstanding the hens would show no mercy to her. but laid on and all to beat her and said.  
He that is prosperows and hath the world at will  
oweth not to be cruel all other for to spill.  
THis should every wiseman remember when he is in office or in prosperity/ and not to despise them that be under. For the time alway ronnyth/ and their cometh many changes as it is written Ecclesiast iii all thing hath time and every thing under heaven is mutable in space. For there is a time of prosperity and a time of adversity. Time ronnyth like a wheel/ in the which some ascend and some descend. but they that be going upward should not despise them that be coming downward. For as it is said Ecclesia vii Scorn thou noman that is in heaviness for God is an overseer that can make both high and low. and also it is written Eccles xi In the days of thy wealth be not forgetful of harms/ and especial for changing of times and also of offices/ for as Isidore saith. Temperal power is faint frail and Caduke. Who can say and tell where be the kings and princes or the Emperors. where be the richemen where be the mighty men/ of the world/ Xerses king of pierce and Mede most proud and most mighty which overturned hills and covered the sees. when upon a time he stood in an high place/ and sawgh and beheld an infinite and innumerable multitude of people he weeped sore. remembering that within an C. yeries space after that/ noon of them should be leaving. and also when he went again the greeks/ with a Thowth and thowthandes of men of arms/ and with a M. and CC. of ships saying before him so great an host/ and remembering of the chawnablenesse of time/ and of the brevenesse of life and whereto all thing should return/ he was humylyate and made low in his own mind and said. Men call me a king/ that am but a man of such power and strength to bring such a multitude together. but sertaynly I say myself as true is/ that I am but dust and asshyn. also when the Duke of lotheringe/ lay in extremies/ and was departing from the world he looked upon his houses and castles and said. O good lord what availeth these temporal goods. For I that have so many castles and palacies/ and have had power to give logging to so many men/ know not now whethir to go nor where I shall be lodged.   

¶ Of the Quayle and the Lark. Dialogo. lxxii.  
Upon a time the Quayle bethought her and said. The Goshawk is a great pursewar of my kindred. but & if I might be at peace with him & have his friendship and favowr. I were then in great surety and at great hearts ease. and therefore she called the Lark unto her/ and spoke fair to her and said. Thou art worthy to be lauded for thou art called alauda for thy wisdom Therefore I desire the to go to the Goshawk for me/ and get me his benevolence and say to him. The quail recommendith her unto the obediently as thy subject/ and she heartily desireth to be knit with the in amity and favour/ and to have sure & stable peace with the for ever/ for the which cause she sent me to the that I should give a proved answer. The Lark went forth meekly and reported these words to the Goshawk. The Goshawk was troubled greatly with this message and said to the Lark. This is an hard matter and grievous to here. Nevertheless I will that she herself come with the to my presence/ and speak her own mowth for herself. And when the Lark had hard these words she returned and showed them joyfully to the Quayle. The Quayle was glad and forth she went with the Lark to the Goshawk to confirm piece and love between them And as soon as the Goshawk espied them together/ He fell in desire and concupiscens and cawghte them both and eat them and said.  
Noman should himself follow make.  
With him that is great but keep his own state.  
ANd in likewise he that hath enymyes that be mighty and strong may not provoke them/ to be friendly to him but at their own pleasure that he be not acombrid with them. wherefore it is written Ecclesia xiii Be thou far fro a man that hath power of death. For and if thou be with him/ though shalt fall in to his snares/ as a Fable is told/ that an Ass upon a time for cause of solace walked in a wood and met with a boor and boldly saluted him and said. Hail mine own brother. The boor hearing that was moved with ire/ and thought to ●ere the Ass on small pe●●s with his teeth. But he refrained himself and said I would all to rent thee/ but my noble teeth despise/ and abhor so fowl and hateful flesh as thine is. And that availeth the thy life/ hereby it is showed that he that is a fool owithe not to make japes and derisions to him that is wyce. Nor he that is low and in poverty to be to busy with him that is mighty and rich. For they that be poor and in low degree may dread and fere to be oppressed and to be punished richemen & mighty dread not/ but they be bold for they be but seld punished. Therefore the Cock answered to the Goshawk that demaundid of him this question and said What is the cause that ye dread men so much with whom ye be brought up and daily nourished/ and we be buxom and come to their hands wilfully. Tell me quoth the Cock if evyr thou saw twenty goshawks in one house as is of us. And for that we be so familiar with them we be punished sore daily/ and that causeth us to dread them and to fly from them for fere.   

¶ Of a bird called Ison Dialogo. lxxiii.  
ISon as saith brito is a bird of the kind of a gripe. but she is white and less than a gripe/ and most ravenous. This bird in her youth had done great mischief/ and stolyn chekyns & troubled both men and birds. At last in her age she repented and was penitent and willing to restore that she had mystakyn/ and to do penance/ and to exercise deeds of mercy and live rightwyslye. But uless as she had my spent her Iwente and was not acustomed in virtue. She could noon occupy in age/ wherefore she strived with herself & would fain have done good deeds. But for cause that she had no good beginning in youth she could have no good ending in age/ and therefore she mourned and said.  
He that is young and to no virtue applieth  
In age to amend him bad custom denieth.  
Therefore it appeareth that it is expedient to gather vertewys and good deeds in youth that they may be found in age. For Ecclesiast saith. In youth thou gaderist no goodness. And how shuldiste thou find any in age. son in thy youth tempt thine own mind/ and if if find it wicked give it no power. And a certain versifier saith. He that in youth no virtue useth. In age both virtue and grace him refusith. And that causeth bad custom. For as the Philosofre saith. Custom is a nother kind. For the strength of custom is so great that a man shall do sometime sleeping as he hath used to do waking. And that he hath used to do looking/ He doth blind field. Wherefore it is told of a leech to whom there was owing xiii lib. payable in three yeris/ and when he laboured in extremies and was moved to confession and to receive the holy Sacrament. There could no word be had of him but xiii lib. in three yeris/ & with such words he died. For bad custom and use false judges and vocates be wont to do moche hurt in theridamas domis and business/ and otherwhile they ordir all thing full simply/ in their last ends/ when they have most need of wisdom. Wherefore upon a time when the Sacrament was brought to a sykeman and profird him to receive/ he said. Let it be iugid first if I be worthy to receive it or not. And they that stood buy/ said in this manner. yower judgement is not approved. For ye have not suffycyente power/ of justice to judge me by any cause rightfully. An other there was also which laboured toward his ending. And when he was warned by his friends to receive the holy Sacrament/ he desired space longer/ and they would noon grant him. For they saw weal that death came fast on/ and he for custom of apelies that he had used before/ appealed that same time from the opyn grief of that same infirmity. But his appeal marveled him nothing.   

¶ Of a bird called Mergus in Latin in english a Dyvedopper. Dialo. lxxiiii.  
MErgus as saith brito is said of drowning/ for it is a bird which seeketh her meet in the watyr and is alway diving and therefore some folks call her a Dyvedopper or a doppechyk. This Mergus waxed unlusty and negligent and said in his own mind. What do I wretch. among all birds there is not one that sekythe her meet with so great labour as I do. For all the long day I drown myself in the pits and watyrs to have my living. And peraventure at last I shall perish and be destroyed/ It is better for me to go to other birds that be my fellows & to seek my meet with them/ and than shall I not be in such jeopardy/ nor eat my breed in labour and sorrow as I do. But I shall far moche better with less labour. And when he was flow in to the field and sawghte his food with other birds/ he could find no meet that savowrid in his mouth/ and so he was passyngly lean & hungry/ daily. And notwithstanding for all that penuryte and hunger he would not return to his natural occupation nor plunge himself in the watyr for very sloth and unlustiness/ but died in great nedenesse and said.  
He is not worthy meet nor drink.  
That therefore will neither sweet nor swink.  
IN likewise many a negligent person full of sloth and unlustiness/ will not labowre/ but rather live in great poverty. Wherefore it is written job quinto. Man is born to labowre. And if he deny to labowre/ he doth not that thing that he was ordained to do. And therefore he shall not come to that reward that he was create to have/ that is to mean Infinite good. And also the Apostle writeth primo ad Corinthios ix He that labowrith shall eat. Therefore thou man as Isidore saith seek to the a profitable occupation/ by the which thy mind may be occupied. For it is full merry and wholesome both for the body and soul to have moderate labour. There was a widow thewich refused to be buried in a smock that was given her and said. I will be buried in that mine own hands made and not othermennys. It is red in vitis patrum. That abbot gluttony in his beginning was greatly magnified in the Emperowres palace. But afterward he was an hermit most perfighte. And when certain persons asked of him where in his trust was most/ he answered and said. In this that I have eschewed riot and compenye/ and have spoke but little. But most princypallye I am glad and rejoice that I have labowrid with mine own hands & put no man to charge for my cause.   

¶ Of a Carduell in his cage. Dialogo. lxxv  
There is a bird named Carduellus which is a bird of song and was enclosed in a cage in a rychemannies place and daintily fed/ for this worthy man had great pleasure/ to here his song. And for that cause he was plentyvouslye served daily both of meet and drink/ and carried nothing for them that were needy/ and within a short space there fell great hunger and many poor birds were sore punished with hunger and cold for it happed in the seruente winter season. And therefore they went to this Carduell and asked his almysse. But he gave them none but the fragmenties and leavings of his Table/ and such as he would not eat himself. The silly birds gladly took that was given them and made no refuse. But eat it merrily and said.  
Meet that is not comparable to Elys and congre.  
Will serve right weal to them that hath hunger.  
SOme such folks there be which unto poor people will give nothing that goodis/ but that that is vile and nawghte. And almighty God abhorred the oblation of Cayme for cause that he gave of the worst/ and he accepted the gifts of Abel/ for he offirde of the best. Wherefore jacob said to his children. Bring ye of the best fruits of the earth. and it is written proverb four worship thou God of thy substance/ and give thou to the poor of the first increase of thy fruits/ and also it is written in the same place. Offer thou no small gift/ for God refusith that is offirde of that worst It is a great unkindness to give of the best to man and offer to god of the worst/ master Alaynered at mownte pessulane/ and the knights that dwelled buy hard tell of his great clergy/ and that he would answer to every question. And therefore with a common consent/ they came to him and asked of him what was the greatest courtesy that could be. To whom he said To give and to be liberal. And when they understood his answer. They affirmed it/ and consented thereto. And he bade them take their counsel togidir and tell him which was the greatest chorlysshnes that could be among all other. And they laid their hedis together and could not accord. And when he saw that/ herebukyd them and said. I myself set you in the way by the which ye might weal have known the plain solution of my question. For like as giving is most courtesy. So is take away most chorlysshnes/ for it is contrary to gift. Therefore ye that continually take away poremennis goods/ and give unto God that is nothing or little worth. ye be most chorlelyssh and most unkind/ as it is said/ it is more gracyows to give than to take. In gestis Romanorum it is written of the liberality of city the emperor. That on a time as he sat at supper he remembered that he had given nothing that day. Wherefore he wept and said. O friends this day have I lost/ for I have given nothing this day.   

¶ Of an unclean bird called juis and of the Poticarye. Dialogo. lxxvi.  
AS poppy saith juice is a bird of egypt/ and after the law it is the most unclean bird that is. For she is fed with deed Careyne/ nigh the see banks or floodis/ and she purgeth herself with her bill/ and also she eateth the eggs of serpents. Apotecarye took this unclean bird/ and would have purified her/ that she might have been lawfully meteable. And he put her in to his Potecarye shop/ that she should smell sweet/ and be purged with medicines. but all that savoured not with her/ while she was there/ but rather she coveted stinking careyne. wherefore she would not abide/ but went her way. For her appetite was not to ●arye their cleanness and swettenesse was. and therefore she ended the residue of her life in filthede and corruption as she had before used and said thus.  
Such meet as savowrith to me that will I have  
Of Apothecary spices I will never noon crave.  
SO fareth many one that be unclean both in body and mind/ and customably excercised in the fowl sins of lechery and covetise. For they savowre nor desire noon other thing. and if they be but a short space withdrawn from such fleshly and worldly delectations. They be soon returned to their sins again as a dog to his vomit. Therefore saint Jerome saith. Woe be him that in lechery dieth/ and woe be to him that in his last end maketh an end of his stinking lechery. a fable is told that sarcho upon a time came out of a dunghill/ and flew in to the field and was all the day among the flowers of almonds/ of lylyes and of roses/ and at night when he came home he found his leman in the donghepe. wherefore with great joy and affection he leapt in and said. The sweet savowres and precious flowers of the field be nothing in respect of this delectable place/ and so he ended his life in stinking lechery and corruption where in he had most delight.   

¶ Of the solitary Pelican. Dialogo. lxxvii▪  
PEllicanus as saith poppy is no great bird/ and he delighteth to dwelin wilderness. Upon a time a Duck & a gandre made a great sooper to the which they desired to come almaner of Tame fowls. And moreover for to worship the sowpere they went in to wilderness/ and brought with them the Pellycan to the same sowpere And when sowpere was done all tame birds prayed the Pellycan to dwell with them among people and no longer to dwell in desert in the large wilderness like a pilgrim. Nor to suffer so great sharpness and penurite. The Pellycan was victe and overcome with the fair words and desires of the Tame birds/ and tarried still with them a certain season/ and had royal cheer and fared delycatelye every day. But when he should pray and be in contemplation and reading of holy scripture/ he could not be quiet. For the noise and chattering that the birds made. Nor he could not live soberly as he had before used/ for great habowndance of meet and drink. Wherefore he conceived an inward remembrance of his soul health/ and as soon as he had opportunity/ he returned in to wilderness and in to secret place where he laboured in ghostly labour/ and performed a manly battle again his ghostly enemies/ and ended his course/ and observed his faith and devotion in great quyetenesse & said  
He that will pray and be contemplative.  
Most i'll fro noise and all worldly strife.  
ANd in likewise thou that desirist to serve god. Evermore when time requireth take laysar/ & be solitary/ that in quietness thy mind may be occupied in holy meditations/ in prayers & contemplations so that thy soul may delight in the collocation of almighty God. and hark what barnard saith. O thou holy soul be thou alone/ that thou mayst keep thy self to thy lord God/ whom thou hast chosen before all other. flee from the love of things create if thou desire to be loved of him that is creator and maker of all thing. flee the world if thou wilt be clean/ for augustyn saith. If thou be clean thou delyteste not in wordly things. abbot arseny as it is red in vitis patrum prayed and said. Lord lead me in to the way of health everlasting/ and there came a voice to him and said. flee fro bad company/ be still and occupy no vain speech & rest in virtue and thou shalt be saved. He that sitteth in solitude and resteth. Is delivered from threefold apparel/ that is to say of hearing/ of sight/ and of speech. A solitary person went in to wilderness clothed in a linen sack/ and had no more clothes. And when he had walked by the space of three days he went up on a great roche of stone/ and found under it great plenty of green herbs/ and a man feeding like a beast/ and he went down privily and made him a feared/ and he being naked fled/ for he was shamefast to abide the sight of man/ but scantly he might escape And the other followed him and cried. Tarry and abide for I follow the for the love of god/ and the other answered and said. And I i'll for his love. Then he that was clothed threw away his clothes and followed him and when the other saw that/ he abode him and said Now thou hast cast from the thy worldly clothing I have tarried for thee. To whom he said. father tell me some good word whereby I may be saved. And he answered saying. flee from woldly people and be still of speech and thou shalt be saved for these be the principal beginnings of health. For there as is people is much trouble. Wherefore Seneca saith. As often as I have been in great company I have been troubled or ever I have departed. And therefore it is said. Trenorum tertio. blessed be that man that shall sit solitarily and be still. For he shall lift himself above himself.   

¶ Of the Chaste turtle, Dialogo. lxxviii.  
clean and most Chaste is the turtle among all other birds. For while she dwellythe with her husband/ she loveth never noon other. And if he die she never taketh more husbondis nor makes. And after his death she ever drinketh troubled water/ and sitteth never after upon green tre nor bowgh. There was sometime a turtle that was a widow for her husband was decesid. wherefore she was greatly heavy and would never walk abroad/ nor take consolation. But in great merowre and lamentation she continued and led a very clean and chaste life. and all other birds were compassionable unto her considering that she was lyklye to perish for the great and continual heaviness that she made. Wherefore they flew together to her and said. Sister why consume ye your self thus with heaviness and sorrow. Come and be merry with us a while/ for we in the most glad wise that we can intend to cherissh you & lodge you and do you comfort. And the turtle knowing there good wills was somedeal comforted and went charitably with them. And all the birds received her friendly and brought her to their nestis/ and gave her part of all such victuals as they had. This turtle was armed with the zeal of chastity/ and when she understood the great fornications that were occupied there. She might in no wise suffer the stench of their lechery. wherefore she fled and abhorred the place and willed not to abide there. And when she had done so oftentimes/ at the last she utterly forsook that lecherows compenye/ for ever and returned unto the cleanness of chastity and said.  
I will be chaste both in body and thought  
To fleshly corruption will I never be brought  
SO own they to do that be bound to keep chastity For they should not only flee fro lecherows persons. But also fro the howsis of them/ for the abomination and stench of lecheryc. For there is nothing more stinking and hateful than the stench of lechery/ and fleshly lust with pollutions/ and therefore bernard saith. The appetite of lechery is full of thowght adede of abomination and uncleanness. The end is shame and great heaviness. Ambrose telleth lybro tercyo de virginitate. Of a mother and her daughters that kissed each other and leading like a dance/ they leapt all together in to a great watyr and drowned themself for cause they would not be rebuked of their neybowris of their violation. And saint Augustyn telleth a like tale in his book de Civitate Dei/ of Lucrece which when she was violently oppressed of the kings son Tarquynye/ she induced her friends to be venged. And aftyrward she was sick and impatient of that same sin that was committed with her/ and killed herself. Though she should not so have done/ as saint augustyn saith. For verily no creature owithe to slay herself for to eschew the lechery of an other. For she can not be defiled with the fault of any other person/ persevering in a chaste purpose though she be vyolentlye oppressed. For the body is sanctified or corrupt after the intent of the mind. And therefore the detestation of sin/ love of honest/ perseverance of ghostly strength owithe to be commended in such as hate sin in their minds/ although they be compelled thereto bodily. Of the continence of a chaste woman it is told Libro terciode nuges philosophorum. That when a certain person upon a time rebuked her husband/ and said that he had a fowl stinking breath. And he asked of his wife why she warned him not thereof that he might have sought remedy. She answered unto him saying in this manner. So would I have done/ but I believed verily that every man's mowth had smelled so/ wherefore it appeared be very likelihood that she had never kissed man's mowth/ except only the mowth of her husband. And therefore she had wend that all men's mowth is had savoured lyke unto his mouth   

¶ Of the Thevyssh Partrych. Dialogo. lxxix.  
PErdix beareth her name of the voice. Ambrose and Isidore say that it is a subtle bird and a frawdelente in so much that she will steel the Eggys of other birds and noryssh them and bring them forth. But her fraud is not provable. For when the chickens that she had hatchid here the voice of their own modyr by their own natural instinction they forsake her that brought them up and return unto their own modyr that gendrid them. and this Partridge mkayth her nest among thick busshiss and thornis/ and leyth her eggs in the bare dust. And when any man cometh buy where her nestis be. The hennys of them come out/ and show themself as though they might not go nor fly. and as they might soon be take. and they go ever the longer the slowlyer/ and by this sotylte they tarry them that they meet till that they bring them far from their nestis. Upon a time there was a false partridge that stolen the eggs of an other bird in her absence. and when she that had been absent was returned home to her own nest and found not her eggs she made great sorrow and sought all about with a full heavy cheer for them But at the last with great labowre/ and study she found both the eggs and the thief that stolen them/ & immediately she showed the matter unto the Iug●▪ and he cited the thief/ and examined the matter subtellye. But he cowd not come to the knowledge of the trowth For the thief denied it utterly. and the judge could not give diffinytif sentence of death/ for there was no witness. And she that was accusatrix said to the judge. Thou owyste to torment him and to compel him to show the trowth. To whom the judge answered & said Thou owyste to prove that thou haste said/ that my judgement may be rightful. Or else I shall punish the with her. But when no proof could be made of the matere. the judge had suspection and commanded them both/ to be grievously punished/ and among their pains examined of the matter. And the thief made opyn confession both of that myschevows deed and many other that he had done before that tyme. Wherefore the judge commanded the thief to be hanged without lengar tarrying and said.  
He that stelyth and also accusith.  
By great sotylte himself excusith.  
Therefore begin thou first at thy self/ and revollue in thine own mind/ and think what thou art thy self that accusist an other/ and whedir thou be not reprovable of that same word or deed. For it is written ad Romanos secundo. O thou man that iugiste. Thou art not excused/ for in that same fault that thou iugiste an other/ thou dampnest thyself. For thou commyttyste though same crimes that thou iugiste. Therefore thou that techiste an othyr/ techyst not thyself. Thou stelyste/ and rebukyst theft. thou doyste lechery/ and biddest contrary/ wherefore Caton saith. Do thou not that thing/ that thou art word to blame. For it is rebukeful to a doctor that doth the same. Upon a time there was a tyrant gave judgement that a thief should be hanged/ and a Philosofre that was there present/ and hard it laughed. and he was asked of the Tyrant why he laughed. And he answered and said. For great thiefs judge small And saint Augustyn de Civitate Dei/ Libro primo. Capit. quarto/ bringeth in an Example/ of Alexander and Dyonyde a pirate. That when he was take & Alexander asked him why he enforced the see. He answered and said. By free presumption as though doyst all the world. But for cause that I occupy but with a small navy I am called a thief. And thou named an Eemperowre/ for thou occupiest with a great main. If Alexander were take alone. He were a thief. If moche people were attendant to my request. Dyonydes' should be named an emperor. Lack of goods causeth my bad name. And in tolerable pride and insatiable covetise make the a thief. If fortune changed I might fortune be thy better/ and thou that art now more fortunable/ mightest hap to be worse than I am. Alexander traveled greatly of the constancy and steadfastness of this Dionidys'/ and said to him/ I shall make a preefit thou wilt do better in time coming. For I shall change thy fortune/ that from henceforth thy manhood shall be allowed with thy good manners. And caused him to be ascribid unto his knights/ that he might lawfully do knyghtelyt service/ and live there buy ever after during all his life.   

¶ Of the Pie and other birds. Dialogo. lxxx.  
there is a bird named Pica/ the which is the most subtle as saith Plinyus/ and varied with colowris of black/ and white. There was sometime a wily pie/ that dwelled with a byrder and could speak both english and Lateyne. Wherefore the fowler cherished her weal and maintained her greatly. And the Pie was not unremembered of the benefits of her kepere. And thought to reward him/ and flew forth to other chateringe birds and sat with them familiarly/ and spoke man's speech. These birds were very glad and rejoiced greatly to hear her. And they had great affection to learn to jangle and speak as she did. Wherefore they called the pie to them/ and said to her all with oon voice. We pray and beseech the to teach us to speak as thou spekyste/ and we shall reward the to thy pleasure. To whom the pie answered and said. I can give you no full answer unto the time that I have spoke with my master that taught me. Nevertheless if it please you to fly with me to him. He shall receive you full curteyslye/ and teach you as I am taught. The birds were credible and flew together with the pie. And when the pie came home to her mastirs house/ she showed him all her mind and said. Go make ready thy nets and I shall fly in to them with these birds. and the birds hard weal the speech of the Pie/ but they understood her not. And therefore they went forth merylye & feared not. And even forthwith came the fowler & stretchid his nets/ and the Pie went forth to the birds and said. doubt not deresusters/ but fly with me boldly. For I have spoken peseably to my master for you and he will receive you with good will. And when they were all come in to the nets. The fowlar wraped them in the nets and took them/ and sold them/ and made himself rich and said.  
To them that thou canst not understand.  
give thou no credence on see nor on land.  
ANd so we own to be ware of credence giving to such as speak to us subtellye/ and be sophemies For it is said Prouer. xxix A man that speaketh to his friend with flattering and feigned words/ strecchid out a net before his feet to kache him. And in the same place it is said. A false flatereris like a Snars to an innocent. Wherefore on a time a ryatowre said to his fellows when he saw a poor man bear a lamb to the market to sell. Will ye have the lamb that he beareth to market. And they said. ye with good will And he ordained his fellows to stand in diverse placis as the poreman should come/ and every of them should ask if he would sell the dog that he bore. And when the first had asked him/ he answered and said. It is not a dog/ but a lamb. and when they had met with him all and asked so/ the simple man believed that the lamb was a dog/ and so let them have it for little or nowghte. and in likewise many one believe every thing that is told them/ which is great apparel. Wherefore it is said Eccles xix Believe thou not every word. But in every deed/ the possibility and the end/ is to be doubted. as it is told in fable. That upon a time mice made a counsel/ and there it was concluded that they would ordain a bell and it should be hanged about the Cattis neck/ that the mice might here when she came/ and flee and hide themself. There was among them a mouse that was very witty/ and said. I put case that the bell be made who shall hang it about the cattis neck, and there was not one that durst take it upon him. And so they let fall their purpose for cause they could not perform it.   

¶ Of a Kite that beguiled the wodehennys chekyns. Dialogo. lxxxi.  
Milwe a Kite/ as saith Isidore/ is a bird nigh as great as an Eagle/ & hath c●eys Feet and bill like a Goshawk/ but they be crooked and not right/ and he hath wings like a Goshawk. And he is but week in strength and not very swift. And he ravenouslye awaylith to slay small chekyns/ and often times he is about flesshamyls and there as carrion is. And as Plynius saith. The kite is bold in small things/ & fearful in great things/ and the sperhawke put him to flight/ although he be double so great as he. This Kite cruelly cawghte the Chekyns of a wodehenne & eat them. Wherefore Ornix their mother was sore grieved and brent inwardly for impatience/ and never would spare the Kite after/ but ever envy her/ and sawghte to be avenged with all her power. And afterward the kite repented him and was compuncte and asked forgiveness both by himself and by messengers of the great murder that he had done. But this Ornix was indurate in malice/ and would not be merciful nor grant him forgiveness/ and said  
I shall never forgive the and grant the full rest  
While thou hast life. Nor when thou liest in chest  
SO many one be indurate and nenyr will forgive to them that ask forgiveness. again such our savy our saith Mat vi If ye forgive not to men their sins. your heavenly father shall not remit your of fencis. And saint Augustin saith. Every creature shall receive such forgiveness of God/ as he giveth to his neighbour. Wherefore it is written Ecclesiasti xxviii forgive to thy neybowre that he hath noyed thee/ and then to the praying thy sins shall be forgiven. For saint augustyn saith/ that a wiseman not only forgettyth injuries and wrongs/ but also he saith he suffyrde noon. and also Seneca saith in his book dequattuor. virtutibus making inquisition of the constancy of a wiseman. If a wiseman be smitten what shall he do. He answered and said. What did Caton when he was smitten on the mowth/ he granted not Nor he venged not the wrong/ & he not only forgave/ but said he had no hurt/ that him thought most honest saying that he cowd. Seneca saith/ in the same book speaking of Ire/ & telleth of Socrate/ that as he went by the cite/ & was smitten with a great buffet/ he said nothing else but that it was an heavy case/ that men knew not when they should do on helmettis on their hedis/ & when they should not also in the same book it is told of Diogene the Philosofre/ that when he had talked with oon was named lentulus/ and this lentulus' was moved with ire/ & spit in the face of the philosopher/ he patiently suffered him and wypid his face and said to him thus. O Lentule I shall bear witness that all they be deceived that say thou haste no mowth. and Seneca also telleth that so crates had two Wyvys. The which were very jealous and contencyows/ in so much that on a day/ they made a assault upon him and threw him to ground. and an othirtyme when one of them had sore vexed him/ he went forth and said. I fear we shall have great thondir after this trowbelows wedir/ and set himself down by a wall/ of the house/ and she cawghte a pispotfull of urine and poured it on his heed. But Socrates kept his patience and said when he had wiped him I knew weal that after great thunder/ there should follow rain. and when his friends had counseled him that he should put them from him/ he answered and said/ I learn at home what I shall be in the market. That is to mean. I learn patience at home that I may show it opynly. when a man asked on a time/ of theodose the most meek and patient emperor/ how he could suffer the great injuries and wrongs that were done to his own person/ and how he might here himself the rebukeful words of his enymyes and venged it not. He answered and said. we do thus for cause that we would fain bring deed men to life. that is to say. wicked men to virtue. For it is but a small deed to slemen that be leaving. For the smaleste bestis the bear life may do that as lops & spidirs/ & also venomous serpentis may soon slay a man. But it is a great thing & possible only to god to raise them that be deed.   

¶ Of the Owl that would have lordship of all wild fowls. Dialo. lxxxii.  
AS saith Isidore/ Bubo is called so of the sound of the voice/ and it is called an Owl after our english tongue/ and it is a passing cruel bird and greatly loodid with fedyrs/ & full of sloth and feeble to fly. And there is an awtowre that spekythe of her and saith. The owl sowpith up the dovys eggs and hurtyth and cachith mice/ and she lurkyth in churches and drinketh the oil of the lamp and defilith it with her dung. And when she is impugned of other birds that love daylyghte she sitteth and defendeth herself with her Cleys/ and by night she wandrith and flieth about/ and in the day time/ she hideth herself in hoolies of wallys/ with this bird many other birds be take that fly about her/ and rob her of her feddirs. For all they hate her and be enymyes unto her/ and therefore these byrders take all manner of birds with the owl. Plinius saith that the tail cometh first fro the egg. This owl is a night bird most fowl and hateful among all other birds/ & there be versis of difference between Bubo bovis/ for an Owl/ and hic bufo/ bufonis/ for a Toode. verse. Anodyows bird is bubo the owl. but bufo is a beast most fowl. Upon a time when all birds had made a great convocation/ and after sowper they went all to re●●eferinge nothing. The owl came for the when night was come and exalted herself and said. I am greatly rebuked and subdued of all birds/ and nothing magnified as my noblesse requyrith/ but now I will exalt myself. For I will now with my friends and kinsmen leap among these other birds/ and we shall slay and destroy the greatest and the rulers of them. And afterward I shall be Duke and ruler of all wild fowls and birds. Wherefore she called forth unto her the porphuryon and the nightcrowe. The back and the sweet/ and also almaner of nyghtbyrdes. And they all together in bright harness with great strength entered in the night time upon all other birds. intending to slay the great ruler's/ and by usurpation to have the dominion of the cite. but all the other birds were waked suddenly with the noise of their harness/ & when they espied the great treason/ they ran & caught harness/ and took the traitors everichone/ & brought them all together fast fettyrde/ and chained to the Eagle that he should give ingement upon them. And when the Eagle knew this mateer/ he gave this dreadful sentence again the traytowris. That even forth with they should be drawn through the cite/ and to be hanged. and also that the owl and all her kindred should have perpetual persecution/ and be take for enymyes to all other birds/ and to be banished from their company for ever. And for this cause after the fygmenties of fables all other birds pursue the Owl and cry owl upon her. Wherefore in the day time she dare in no wise apere among them/ but fleyth all by the night and sekyth her meet with great heaviness and penurite saying in this wise.  
He that ivyllry sith shall have a fall  
and he that betrayth at last peryssh shall  
ANd so in many a great cite there is means made be proud people and evil disposed to destroy them that be above/ that they might have the rule. Therefore such people oweth to be ware that they be not pnnyshed as was the owl/ for it is written Ecclesi vii Do thou noon evil & there shall noon come to the. and offend thou not in great multitude of the cite. Nor be not to busy among the people. And also it is written Prouer. xxiiii He that thinkyth to do evil/ shallbe called a fool. But he that walkyth lowly/ walkyth surely/ they that be great & mighty/ oweth to be content with their worshipr/ & not to usurp lordship & rule violently/ For of all lordship the time is but short as it is said Eccle. ten and he that will not understand this brevenesse of time now in this present life/ shall feel great pain after this life/ and it is written sapi .v. What hath our pride profited to us. Or what hath the booste of our richesse availed us. All this is fled and passed like a shodowe. and Valery telleth. li. viii That when Anaxarchus an eurle had reported unto Alexander that there were innumerable worlds as Democritus had showed unto him before tyme. Alas quod Alexander I am but a wretch. For unto this time have I not obtained one hold world. And nevertheless within a short while after he was included and laid in the space of v. foot. And therefore Quintus Curcyus telleth that one said unto Alexander. Beware that when thou comyst to the height of worship to the which thou labowriste. lest thou be take and overthrown with the bows/ that is to say/ with the parels that long unto worship. A certain sowldan most noble among all other king agarenorum. afterward that he remembered that he should die/ he caused his winding sheet to be take and put upon a spear like a banner/ and to be preconysed and cried about the cite/ that of all his realm and richesse and tresowres/ He should no more carry with him in time of his death/ but only that same sheet to wrap his body in. And therefore all transitory and worldly worship is little worth.   

¶ Of the Londebyrdes and waterfowles. Dialo. lxxxiii.  
THe Birds of the land beholding Waterbyrdes to take their food both in the water and on the land/ were sore troubled and came all together and said. we be beguiled and robbed daily of these Waterfowles. For they be saturate in the waters. And afterward when they have we'll eaten/ they come to the land and take away our l●uinge and devour it. And so they called these waterfowles forth before them and said to them even thus. We be greatly kept bare by the means of you/ for at your pleasure ye be refreshed in the waters/ and yet ye cannot be sufficed. But after your sufficient saturation ye come to the land and devour hour leaving. Do no more so/ fro this time forthward. For and ye do. we shall drive you fro the land/ or else we shall make some of you weary of your lives. To whom the waterbyrdes answered and said. Sustirs ye speak uncurteyslye/ rebuking us for hour mete. But we pray you heartily that ye will vouch sawf to eat with us of hour delicatis/ for our hearts shall be the merrier for your company. And these land birds hearing the profirs of the other birds/ and desiring watyrmete for gulosite flew forth together with them in to the watyrs▪ but for cause they could not swim/ they were in great apparel/ and jeopardy of there lives among the floods and waves. wherefore they cried for help and socowre. The watyrbyrdes were merciful and full of compassion and would not yield a shrewd turn for an other/ but took them up on their backs and conveyed them to land. Wherefore they were licensed for ever of them to feed both in watyr and land at their own pleasure saying.  
Sober folk dure much lengerthen glotenows  
Meek folk live merrier than they that be invydyows  
SO many a glotynis sorry when he saith other folks eat/ thinking that he shall never have I nowgh and that he shall lack that is needful. But God is a good lord that made the world and all thing that is there in as it is written act xvii God hath given to all thing life and inspiration/ and all other things he hath ordained. Therefore Crysostome saith. God giveth carnal benyfycies to such as be worthy and also unworthy. Therefore we own to be content of that god sendeth to us. For as barnard saith. The most ravenous bird is content with the air. The wolf with the land/ the luce with the watyr. But a covetows man would rob be the earth the air and the watyr/ and heaven also if he might for his insatiable desire. But Princes in the old time were not of that condition/ for in them was great continence and restraint of gluttony as saith vigecius dere mylytari lib. i Where he speaketh of continence of princes/ and first of Alexander he saith that walking in his journey with his agid servants he used to eat breed often times without any other sustenance/ and in the same wise it is red of Scypion emylyan/ and of Caton it is red that he was content to drink such wine as his servants drank/ that were shipmen & rowed the ship. And also of Hanyball it is said/ that he rested not before night/ and in the night time he used to rise/ & in the twylyghte he went to sowper. And in that same place it is told of the merueylows abstinence of the host under mark satyrie/ that when an apple tree laded with applies was in an orchard adjoining unto their castles say of them/ it was so left upon the next day/ and not one apple minished. It is red also in gestis Romanorum/ that Augustus Cesar was a man of small meet. For he was content with breed and small fishes/ and Cheese/ and green figs/ and he took his food in every place/ and in such times as his stomach was desyrows and never else. And this great restraint of gluttony was not only in men/ but also in women/ customably observed/ for by cause they should be preserved from sin and shame. For the belly and membris of generation be nigh togider/ and therefore Jerome saith. The belly that is replete with wine doth soon boil and spuyth in to lecherows affection and desire.   

¶ Of the churl and the Beys. Dialogo. lxxxiiii.  
Upon a time there was a churl/ which cherished many beys in an hive/ by the which he gate great good/ but nevertheless he had many a painful townge of them/ when he took out the Combs. And it fortuned upon a time that he had a grevows struck of a be/ which grieved him very sore. wherefore he was right angry and threatened the beys and said in this wise/ I promise you by God almighty/ that and ever ye sting me more/ I shall overthrow you and drive you away. To whom the beys said. if Chorle thou art glad to gather and receive the profitable sweetness that cometh of us/ but thou art loath to suffer any pain/ Take patiently the bitterness/ if thou wilt rejoice the swettenes/ or else we will forsake thee/ and thou shalt never have more profit by us. This churl within a short space after came again to his hives/ and took out the honycombes/ and forth came a be & stung him sore and thirst in his spear/ and gave him a great wownde/ wherefore he was wood/ and in great anger he overthrew all the hives and destroyed them and the beys saying the great furyowsnes of the churl. They forsook him all at oonis/ and came never more there. and so the churl was brought to great poverty/ that was sometime used to live prosperously. and when he remembered the great avail and profit that he had received before season of the beys/ and the poverty that he was fall inn/ he bewailed his miserable state and said.  
He must suffer both disease and pain.  
That to have advantage is ever fain.  
But now in these deys there be many such that desire to live esilye/ and to be merry and to have worldly joy/ and afterward to regne with christ in eternal bliss. Manione seek christ in delights and pleasure. But as it is written job xxviii He is not found among them that intend to live deliciously/ and after the bodily pleasure. and therefore Jerome saith. He that will leave after the doctrine of christ and after the gospel/ all his life shall be painful and like a martyrdom. For almighty God excludid not man out of paradise to the intent that he should have here an other paradise/ as saith bernard. Wherefore it is red in vitis patrum/ that a brother of religion put a question to his abbot and said. Why am I so slothful sitting in my cell. To whom he said. For thou sawyst never the great rest that we hope to come to Nor the great pains of hell that we dread. For and if thou woldist behold them diligently/ and if thy cell were replete with woormies up to thy neck thou wouldest gladly and wilfully abide among them without any sloth. Also it is red in vitis patrum that certain brethren of religion prayed and desired an old man that he should take his rest/ and labowre not so sore. To whom he answered and said. brethren believe me truly. For Abraham shall repent him when he shall see the great gifts and rewardis of god that he hath no more labowrid and travailed in ghostly travail. Also there were an other time divers persons that said to a man of great perfection. How art thou content in thy mind here to suffer so great labowre/ and he answered and said/ all the time of my labour that I suffer here/ is not sufficient to be compared to one day of the tourmentis which be ordained to sinners in time coming.   

¶ Of a lion that fawghte with an Egle. Dialogo. lxxxv.  
Upon a time Leo the king of wild beasts fawghte grievously with the Eagle king of all birds. The Lion having on his side all manner of beasts/ and they stood on the ground ready embattled and there feldis pight The Eagle truly with other birds took their advantage both on the ground and on treys/ and with darts and sharp arowies they fought with the beasts A bird called Gryfes coming buy/ and beholding this mischief was very sorry/ and went up to an hill and their abode/ & would not meddle among them. The lion saying that was sore afeard & said within himself/ and if this Gryfon take part again me I shall be overcome. The Eagle also thought in her mind. This Gryfon hath a tail & feet like a beast. Wherefore I doubt that & if he fortify the beasts/ I shall not mow dure. Therefore both the lion and the Eagle sent forth embassatowrs to the Gryfon/ to understand what he was/ and why he sat there. To whom the Gryfon said/ I am a bird and a beast/ but neither. H. nor. k Here I sit for love & peace. For I love no percyalyte/ nor rumowre. And when he had given this answer he was graciously received of all beasts and birds And so this Grifon walked at his pleasure/ among them all/ for he was not suspect to neither party/ and when he saw opportunity/ he began to treat of peace/ and for cause the parties had no suspection in him/ they compromytted the matter freely in to his hands/ & he gave sentence that they should departed fro the field in all hast possible/ & no more to continue war/ but dwell in peace for ever and said.  
He that is willing peace for to make  
Must be indifferent and no party take.  
ANd thus every man should do among the unpesible to set them at rest/ that he may be the child of god. mat .v. saith blessed be they that be peaceable/ that cause peace to be among them that discord. they shall be called children of god. isaiah lii. How godely be the feet of them that show peace. & so the feet of men bearing discord be accursed. as Eccl xxviii the double tongid man & maker of strife is accursid/ for he hath troublid many one that would have kept peace. It is red invit. pa. that on a time there was a great strife between an he thin & a christian/ & came together with their kinsmen and friends even ready to fight/ but saint Appollony● prayed them to be in peace. But notwithstanding one that was chief cawser of the discord and dissension/ which was a cursed man and myschevows letted the peace and said that he would never have peace while he levied. Then said the holy man. Be it as thou sayest For this day shall noon be slain except thee/ and thy sepulchre shall be congruent to thy deserving in the belies of all birds and beasts/ and so it was in deed. For he was soon slain in that same fight and trodden in the sonde/ and there he lay all the night. And in the morning his friends came to bury his body/ & they found it all to torn and devowrid of Grypes' and of other wild beasts.   

¶ Of the Lion that wedded twain of his whelpi●. Dialogo. lxxxvi.  
IT fortuned upon a time that the lion married twain of his sons/ and he gave to every of them a great wood to their marriage. But or ever he sent them from him he warned them of three things/ and said. Children keep ye my commaundmentis/ and in especial observe these three things/ and ye shall prosper and leave merrily. First look that ye be in rest and peace with them that be about you. The second keep ye well this wood which I have given to you/ that beasts and Cattles may multiply and increase there in. And the third fight never with the kind of man in nowise. The eldest kept truly these commaundementis of his father and increased in great wealth and richesse. The younger troubled sore with his servants and had never peace in his howsolde. Wherefore he ran in to the woods with great furiousness and cruelly killed all the beasts/ that were there/ and shortly to tell he robbed all the wood. And at a leisure he went to see his brother/ and when he behold him in wealth/ and having great abundance of richesses he said. I am unhappy/ for I live in great penurite and trouble/ and thou art iocou●de and lyvyst in great peace and pleasure. To whom the older said/ Thou hast not observed my fathers preceptis/ & therefore these incomodyteys been fall upon thee/ but I pray the to come with me in to the woodis/ and see how I have kept and increased my fathers goods. And as they went together there came an hunter/ and pight up his nets/ for to Catch of the beasts. Then said the younger lion to the elder. Seyste thou not how yonder little man labowrith and intendith to destroy us. The elder Lion said. Knowyst not though that hour father commanded us that we should not fight with man in nowise. The younger said. Fie on the wretch wilt thou lose thy noblesse leonyne for vain fables I myself shall go pluck him on small pieces. and as he ran in great haste toward man and took noon heed of the nets/ he fell among them/ and was fast masshid and take and destroyed. The elder lion turned home again and said with a full sad mind.  
The fathers preceptis he that observeth  
In great surety himself conserveth  
Therefore it appeareth plainly that it is a sure thing to keep the commaundmentis of father and mother and to be obedient unto them in all thing that leeful is/ as saith the Apostle ad colos vi Children be ye obedient in God to your genytowris/ for that is rightful. It is told in fables that a lion was bedrede and lay in his bed still and might not rise for age. But a whelp of his which was very strong/ young and lusty. Came to him to visit him in his sickness. To whom his father said. joy thou son and be merry for almaner of beasts dread the. save of oon thing I warn the. Fight thou never with man/ for he is strongest of all beasts. This young lion was sore tempted again man and sauwghte him to fight with him. And as he went he found two oxen yoked together under a iocke/ and he asked of them and said. Be ye men/ and they said Nay. But we be subdued of man This whelp was ever the longer the fiersar and fond an horse fast chained with Iron and a sadyll upon his back and to him he said. Art thou man whom I seek/ and he answered and said nay/ but he hath made me fast. The lion traveled & ran forth & at the last he found an husband man cleaving a tree. To whom he said. Make the ready for I will fight with the. And the man answered. Let us cleave this tree first and after that we shall have leisure I nowgh to fight and with these words the man made a great clift in the tree with his axe/ and taught the Lion to put in his Cleys in to the clyfte/ that it should the sooner be clovyn asunder. And when he had put them in/ the man plucked out his axe/ and the Cleys of the Lion were fast in the tree/ and the man cried out for help of his neybowris. To whose clamowre all men of the town rose up and ran out/ some with swords/ some with clubbies and some with speties/ to slay the lion/ And he saying himself in so great jeopardy for haste he left his cleys in the tree/ and scantly could escape with a pair of bloody feet. And so with great confusion he tournydde home again unto his father/ and confirmed his counsel/ For he had proved hit/ by experience.   

¶ Of the Tyrawnte the Gryfon Dialogo. lxxxvii.  
AS Isydore saith Ethymologiarum xxii. Gryfes is a fedyrde bird/ and iiii. footed. And the kinds of these birds be gendrid in eperboray mowntis that is scithia asiaticha/ and he is like unto an Eagle both in heed and in wyngis/ and in all other parties of his body. He is semblable to a lion/ and he destroyeth both men & horsis. and he putteth a smaragdyne stone in his nest/ again venomous beasts of the mownte/ And he slayeth and destroyeth all men that dwell near him. This Gryfon took a great province to rule. But for his Tyranny and covetise he commanded three things. First that no man should be received there neither to buy nor sell. Secounde that no manner of creature should come thither from other contrays. The third that noon of all his people should be so hardy to go to other contrays. And these three commaundmenties were observed of his subiertis/ and he levied in delyces and pleasure and gathered great goods and no wonder. For what so ever that came to his possession he parted with noman thereof. But kept it straitly to his own proper use. And upon a time by the rightful judgement of God. Thondris lghtnings & tempestis destroyed all the country. The dwellers and comprovincy allies of that country ran all together to the gryfon crying and saying. Go we hens/ that we die not through hunger And he sent forth legates to other nations that were next adjoinant to him that they should send of their goods and grains unto him/ and sell them at there own price. To whom they answered and said. thou wouldest never sell to us noon of thy goods. Nor now in thy need we will noon sell to the. He sent again other messengers desiring them to come with merchandise and to have free passage at their pleasure. and they answered. Thou wouldest never receive us before this time/ nor now thou shalt not. The third time he sent to them and prayed them to receive him and his people/ & not to forsake them in misery and penurite. And they said. if camste never to us tell now need coartyth thee/ and therefore we shall not receive thee/ but rather drive the from us and if thou come to us. And so forsake of all people in great wretchedness he died with all his nation and said.  
He that will not serve/ nor help at no need.  
Shall often be indigent and crave and not speed.  
Therefore hit is good to be courteous and to receive foraynes and strangers and to use merchandise with other nations/ and to depart the wordelye goods with other/ and let them run to common use/ for our savyowre saith Mat vii All thing that ye will othermen do to you/ do ye the same unto them Thus biddeth the law and prophetis all. And basile saith. Be thou such to othermen/ as if desirest to have them to the. It is red that when Alexander went by the way with his host/ and both he and all they were nigh lost with thirst/ oon gave to him a cup of fair water/ for a great gift/ and he commanded it to be powrid out. For he would not drink himself/ for cause he could not give part to his knights. But the Covetows man saith contrary. Ecclesiasti ten I have found rest unto me/ and I shall eat of mine own goodis alone. Such covetowse men should not be preferred Wherefore in the old time such as loved avarice should not be preferred again the common weal as Valety telleth libro sexto/ that when two consullis of rome should have be sent in to spain/ and the romans took counsel and deliberation there upon. Oon Scipion said Neither of them liketh me. For the oon of them hath nothing and to the other nothing sufficith. judging equalye poverty and avarice in malyciows people. Also Valerye telleth/ that Tiberius' the emperor changed but seldom the judges of the provinces/ for cause that they that were new ordained were very ready and intentyf to receive. An example is showed of a man that was wowndid the which a great heap of flies covered/ and one came buy and saw them & drove them away. To whom he said. Thou hast done evil to me/ for these were full and replete. Now shall other come that be hungry/ and do me more grief. and in likewise iugis when they be needy or covetowse/ they be greedy to catch/ and desirows to have. It is red in the fables of poets/ that a king desired of apollyne that whatsoevyr he towchid might be turned to Gold/ and it was granted to him. And so when he should touch meet or drink with his hondis or with his lips toward his mouth/ it was turned in to gold. and he was often hungry/ and perished for lack of sustenance. And so abundance of richesse maketh a covetows man hungry and destroyeth him/ it is red in Croniclys. That Taryce a queen when she had take the king of pierce/ she caused his heed to be smytte of/ & put it in to a bottle full of blood and said. Thou hast evyr thrusted blood. Now drink blood thy fill. So shall it fall in time coming to covetows tyrants the which desire the blood of the poor people. That is to say. There goods and sore labowris. Covetows men in hell shall drink moltyn gold. As a philosopher telleth that Nero the emperor was seen in hell/ bathinge himself in seething gold. And when he saw a great many of comers buy he said to them/ come hither ye people that be venditowrs of your neybowris and bathe you here with me/ for I have reserved the best part to you.   

¶ Of a leopard and an Unicorn that fought with a dragon. Dialogo. lxxxviii.  
THere is a beast the which is gendrid of a Lion and a Pard saith Solinus and is named Leopardus. And the femalis of them be bolder and strengar than the malices. Plinius also saith. Who so will resist to wood Leopardus must rub garlic between his hands/ and without tarrying the leopard goith away/ for he in nowise may abide the air of garlic. And the leopard beareth a colour subrufe/ and he is full of black spots/ and these beasts be moche less them lions/ and if he fortune to eat any venom/ he sekyth for the dung of man/ & etith it and is hole. Ambrose saith. These leopardus be most cruel of kind/ in so much that they can never be tamed to forget their cruelness. And nevertheless they be tamed/ and taught to hunt/ and when they see there pray they be let lose/ and if he cannot catch it at the fourth or the fift leap/ he is even wood/ and what so ever come before him/ in that woodenness/ he rinneth upon it be it man or beast/ but if the hunter prevyde some best and give it him forthwith. For it is impossible to please him but with blood. This leopard upon a time fought with a dragon/ but he prevailed not. Wherefore he went to the unicorn and meekly besought him of help and said. Thou art goodly and vertuows/ and learned to fight. Wherefore I pray the inteerlye to defend me from the furowre of this dragon. the unicorn began to exalt himself hearing this commendation and said. Thowe haste reportid of me as it is truly. For I am an old warryowre and I shall defend the in the best wise/ have thou no doughte. For when the Dragon opynneth his mouth. I shall smite him through the throat with my horn. And when they came both together to the Dragon. The leopard began battle/ trustyge to have help of the unicorn. And the dragon fought again them both/ & spit fire out of his mowth with great stench. And when the Dragon gaped/ the unicorn ran as fast as he could/ willing to thrufte him through the throat. But the dragon moved his heed/ and the Unicorn smote his horn in the ground fast and could not pluck it out/ and there he died and said.  
He that for othermen gladly wylfighte.  
Is often confondid though he have great might  
SO hit is but folly for any man to trust overmuch in his manhood or to fight for that thing that longeth not to him/ for it is written Eccle. xi Fight if not for that thing that is not noyus unto the. Therefore search thou of thyself within thy self what thou art/ and what thou wilt do/ and whether that deed pertain to the or not. At leastwise if owist not to intromytte in an other man's matter but if thou be partner therein. Fight not for an other/ nor increce not discordis among them that vary/ but do as Seneca saith/ ever let discord begin of an other/ and reconciliation of the. Upon a time divers men in harness pursued their enymyes/ and an other man came and saw them/ and ran to help the man/ and stood with him again his enymyes. And they said unto him. Friend we profre the no wrong. Take thou that is thine/ and go thy way/ for we desire to be venged on hour enemy/ and not on thee/ he would not be ruled but made himself ready and sawght again them with all his power. And they had indignation of him and maimed him with there enemy.   

¶ Of the Olefawnte that bowyth not the kneys. Dialogo. lxxxix.  
ELephas as Brito saith cometh of Elephis grece/ which is an hill in lateyne/ and he is so called for the greatness of his body. And these beasts be very apt to battle. For the warryowrs of Perce and Mede/ use to fight in Cowris of Tymbre set upon the ●ackys of these beasts/ and cast down speries and darts/ as from a wall/ and these Elephawnties have great mind and understanding/ and they go together after their manner/ and they fear the mows and flee from him/ and they go two year with whelp. and they never gendir but oonies. Nor they have never but one whelp at once. And they live ccc. yeris/ as saith Isydore Ethimol xii And scripture that containeth the old histories telleth that the Elesawnte is take in this manner. Twain maidens that be very virgin's their pappis being bore/ and the overparties of thee bodies also disclosed and showed go both together where these Elefawnties abide/ and one of them beareth a pot. The other beareth a sword/ which maydyns with loud voice singing the Elefawnte herith & cometh near. And by his natural instinction he knoweth the innocency of the virginal flesh/ and giveth worship unto the chastity of them. and as he is licking the breasts and paps of them/ he is marvelously delighted and falleth a sleep. and without tarrying the maid with the sword smiteth him in to the soft belie/ and shedith his blood and he falleth down and the other maid receiveth the blood in the pot. with the which is died a purple colour that longeth only to a king to were. This beast is very famows and greatly renowned/ among all other beasts/ and notwithstanding he may not kneel/ for he hath no kneys. Upon a time the Lion walked by the wood among all other beasts and looked on them/ and all made great courtesy/ and kneeled down unto him as to there sovereign lord and king. But the Elefawnt kneeled not/ for he might not. Wherefore the other wild beasts were invidious & went together to the Lion/ & diffamed the elefant. the lion came to him & said. Why art thou so proud & so hard hearted that thou bowist not thy kneys before me as other beasts do. He answered. My lord I refer to you honour & worship as my duty is/ I may not kneel/ for I have no kneys. the lion said. If thou refuse not to worship me in thy heart/ thy salutation is acceptable. for he worshippith his lord sufficiently/ that labowrith thereto with all his possibility. wherefore the lion condemned the adversaries that accused the elefant. & promoted him to great worship and said.  
Noman wrongfully oweth punishment to have.  
But his fault be provid/ for the judge may him save  
IN likewise iugis should attend to give right fall judgement/ and not after diffamation/ but after the trowth of every thing. For he is not alway fawtye that is accused/ but he that is proved as saith Isidore. and also he saith. First prove/ and then give judgement/ Whereof Valery telleth of oon called Naulius torquatus. That when his son was accused unto him of a trespass/ and convict of the same/ he gave sentence of him and said. When I have counseled my son to observe my commaundmentis and it is provid unto me/ that he hath received money of his fellows/ contrary to my byddinges. I therefore discharge him of mine house/ and give this sentence that he is worthy to be punished and shall suffer death/ and so he did. Thus a judge oweth to do/ for he should not do contrary unto right for love nor for hatred. For Bernard saith/ love and hatred knoweth not the judgement of trowth. Therefore Valerye telleth libro sexto that when Calericus governed the common weal within a cite/ that he made himself/ the which was defensed with full wholesome and just laws among all other there was a constilucy on that whosoever were take and proved in the cry me of adultery/ should lose both his jen. and when his own son was take in the same fault/ and all the cite came together and prayed for him that the pain might be remitted. a while he repugned/ at last he was victe and overcome with the supplication of the people. But that notwithstanding he put one of his own jen first out/ and after oon of his sons Ien/ and so he gave a meruelows temperament to equity. For he reserved to every of them both use of saying and executed dew justice/ and showed himself both rightwies and merciful. also Valery telleth of one called Carandius Tirius which made a law/ that whosoevyr entered among any company of people with a sword or a dagger about him should die. And within a while after/ when he was come home from far countries/ he came in to his own house with his sword about him. And when he was warned of one that stood buy him of breaking of the law/ even straight he plucked out his sword/ and killed himself. For he would not defend his error nor dyssymyle/ but rather suffer pain then break the law. Also valerye tellythe libro sexto/ that when a judge had given false judgement upon a time king Cambizes caused him to be flaynt/ and his skin to be set fast upon the judicial seat/ and caused his son to sit and give iugementis in the same seat after the death of his father. And so he ordained by this new pain that no judge afterward durst break the law/ nor be corrupt perverting rightwiseness. For so commawndith the law of God/ as it is written Deutero xvi Ordain two iugis and rulers in every place/ to judge the people rightfully/ and see that they vary not from equity in to noon other way/ for love nor for dread/ but do rightfully and indifferently at all times to every person.   

¶ Of a beast called Satirus/ which wedded a wife. Dialogo xc▪  
AS it is said in Catholycon Satyrus cometh of satur saturi penultima corepta. These Satiri be called homuncyones ab uncis naribus/ & they have horns in their forhedys'/ & in their feet they be like unto gootes and such one saint Antony saw in wilderness/ and asked what he was and he answered and said. I am mortal and an occupier of this wilderness. And there be also divers other which gentiles worship deluded with divers error. And they call them. Fawnos and Satyros. And this Satyrus is a monstrous best bearing in the upper partis the likeness of a man. and in the netherparties he is like a goote/ and he is called the God of wilderness and wodies. This monster wedded a wife the daughter of hippocentauri/ which is a man mixed strong and mighty. And when he should go to bed and lodge with his wife. First he warned her of three things/ and said/ Make never no losings to me. Rebuke me not. Nor violate not my bed. If thou keep these three/ thou shalt continue with me in great rest and peace. Within a short space after this Satyrus thought to prove his wife if she were obedient and said. O wife tell me the names of thy progenytowrs. To whom she said. I had never noon. And Satirus said with sadness and mowrninge. Thou hast soon forgotyn my teaching. and she being bold of her kindred and friends began to blaspheme her husband/ Wherefore he for soak her and departed her from his bed. And not long after she suffered an Ass to defile her. And when her husband Satyrus knew that he judged her to be done to death with all that longid to her/ and in her dying she made great moan & took repentawnce and said.  
Most commendable thing is for women to obey.  
To there wedded husbands by night & by day.  
But oftentimes women be inobedient. But the sovereignty become them not/ for Ecclesiast. saith, xxv. If a woman have the superiority she is contrary to her husband/ and also he saith xxi It is better to dwell in a desert contraye/ than with a striving woman & angry. A man there was on a time that had a shrew to his wife/ and inobedient/ and he chastised her and made simulation that he would go to the market and said to his wife/ in any wise I charge the put not thy finger in that hole/ and he went and hid him in the next house. and his wife began to think why hath he fordoden me that. I will nevyr be so much obedient unto him/ and with great haste she ran to the hole and thrustein all her hand And the hole was full of sharp nails/ and rends her fingers/ and for great pain she cried out in so much that her husband heard it/ and came running and said. Why wilt not thou obey my commaundementis/ and so he served her divers times in that and other thing/ tell she was fain to obey. In a great tempest & horrible wedder in the see the shipmen cried and commanded to cast out the heaviest things in the see. And there was a man in the ship having his wife with him/ which was the greatest shrew of her tongue that could be. Wherefore her husband brought her to the shipman and said that in all the ship was not so grevows a thing/ and heavy as her tongue. Wherefore Seneca saith. As nothing is more commendable than a good wife. So is nothing more cruel than a trowblows woman. And the Philosofre saith. A wife is other perpetual joy/ or an endless pain. If she be bad she causeth moche trouble/ and moche gladness if she be good. For good wifes be obedient ever to their husbands/ and love them above all earthly things Jerome in his book that he writeth again jovynyan putteth an Exemple of three Matronies of Rome. The which when they had lost their husbands/ they would never take more. The first of them was named Marcya Cathonis/ & when she was asked why she would not take an other husband. She answered that she could find noman/ that would love her for herself but rather for her goods/ for peraventure she was not fair/ but she was rich. The secownde was called Valeria/ and when inquisition was made of her/ for what cause she took not the secownde husband/ she said she might not/ for her first husband was leaving in her daily remembrance/ and evyr should be during her life. The third height Anna/ and she was greatly moved by her friends to be sacred to the second husband/ uless as she was both young & rich she denied it/ and said/ she might not. For she before had a goodeman/ and if she should take an other/ she said truly that he should be either good or bad If he were good/ she should evyr be in fere to lose him. If he were bad/ she should evyr be in sorrow that after a good man she had my sped and found a bad.   

¶ Of the Dromedarye and of his labour. Dialogo xci  
DRomedarius is a beast as saith Jerome/ that will go as far in one day/ as an horse will in three. The Lion called this beast to him/ and said. Among all bestis/ to me thou art most laudable. For thou canst well run and leap. Wherefore I will that thou go in to the east and inquire of a person/ of the quality and company of the Gryfon/ the which will fight with me as I understand. Whereof bring me word lightly that I may make me redyeto battle. And thou shalt be rewarded after thy labour both with goods and worship. The Dromedary began to exalt himself/ when he hard himself thus praised/ and took on him his journey/ and trusting to get more laud he ran and labowrid out of measure/ and more than his strength might attain to. And for hope of reward he ran so fast and leapt that he destroyed himself/ wherefore he fell and gave up the ghost and said.  
Such labour as we know/ so let us fulfil.  
That be excess hour self we not spill.  
ANd so we should discreetly do the things that we can and know/ that we hurt not hour bodies/ nor destroy hour tymmes/ For saint augustyn saith in his rule. He that tourmentith his body excessyflye/ sleith his neighbour/ For truly than a man killeth his neighbour/ that is his own body. when he vexyth it and punysshith it more than he may bear. wherefore Isidor saith in every deed oweth temperance and measure to be had/ for what sooner is done with temperance and measure is wholesome. and all that is done overmuch and without measure is noyows. There is a fable told that a Philosofre with his son was in a tower standing alone in the see/ and his son was Tedyows of being there/ and prayed his father to ordain some mean that he might go thence/ and be delivered from that captivity/ and he found there many fedirs of diverse birds/ and he set them together with pit the and glue/ and made a peyre of wings/ for himself/ and an other for his son. So that they with their wings should fly and come out. and among all other the father said to his son. Beware thou fly not to high. Nor descend not to low/ but keep a mean if thou desire to be blessed. For aracyows and blessed people keep a menewaye/ and the father did so/ and escapid out of prison the right way/ and was safe. Then his son understanding that he might fly/ was very glad and evyr ascended upward/ and the heat of the son dissoluyed the glue/ and brent the fedirs and consumed them/ and so he fell and died. wherefore Barnard saith/ keep the in a mean if thou wilt not lose manner.   

¶ Of the lion that builded an Abbay Dialogo xcii  
AN excellent abbey builded the lion for the redemption of his own soul and of his friends/ in the which he or deigned many beasts to be under rule/ and gave to them a rule and a form of living/ and made election of a priowre and he was the Fawn/ which is the son of the heart/ as saith papye/ and he is divers of colour/ and the Lion believed that he would be a good and a relygyows cloisterer. Hi●nulus this Fawn was variable both in colour and conditions. For he set his brethren at division/ and caused them to take parties/ and ordained officers/ and with in a while dischargid them/ and ordained other. And they that were put out of office grutchid again him and the other held with him. and thus he did oftentimes maliciously. In so much/ that all they conspirid again him/ and were again him all hole. at last the brethren armed themself/ willing to fight for their quarrel. But a sad palfrey which was old and wise and had been long there spoke and said. Cece brethren/ for it is not good to strive or fight. yet is it bettir to void this wicked pryowre/ and to install an other that is peaceable. These woordis pleased among the brethren and all they with one consent put him down and said thus.  
Concord and love is ever to be hold.  
among brethren specially that partayn to one fooled  
By this it aperith that concord is an acceptable virtue/ among brethren as it is written. Eccle. xxv In three things there is great pleasure to my mind/ which be approbable before God and man. Concord of brethren/ love of neybowres/ and man and wife weal agreeing together. For as saint Augustin saith. He in nowise may have concord with christ nor with himself/ that will have discord with a christian man. But there be some that cannotte live while they be in peace. As there was a fisher that troubled the watyr/ and they that stood by rebuked him/ and he answered and said. If this water be not troubled I cannot live. There is nothing more profitable to a city/ than concord/ as one saith. And therefore it is good to desire to have concord/ and amity. Wherefore Valery telleth of concord libro quarto that when Hanyball bese gyd a cite/ the people of the city suffered so great need/ that they en●yed one again an other/ and would not sell that was needful to sustentation of life/ and in that same cite one sold breed/ and died for hunger. And an other that bought it levied but a while therewith. And this great misery fell of discord among hem self. And therefore discord is ever to be lest.   

¶ Of a beast called Onocentaurus that builded a Palace. Dialogo xciii  
divers monsters there be/ and among all other Onocentaurus is one/ which is an ass mixed with man/ so named for he beareth the likeness of man in half his body/ and in the other half he hath the shape of an ass as saith Hugucyo. This beast for his own pleasure cawsid a royal pa●lays to be made/ but trusting in his own wit he would begin it. Ordain it/ and end it/ without counsel of the chief workmastir. And also oftentimes when his cunning workman gave him profitable counsel for the great weal of the work as he understood by his cunning. This proud beast took no respect to him but said. I am ingeniows and witty I nowgh/ it becomith not you to teach me. But I will have all thing performed after mine own mind. And when the palace was finished and complete/ for lack of good fundary on and wisdom/ it was ruynows/ and fell shorteey to the ground. And therefore Onocen taurns was utterly confused and spoiled of all his goods/ & said with great heaviness.  
That man himself soon destroyeth.  
Which to no doctrine his mind applieth  
SO many one will not give credence to the counsel of wisemen. But dispose all thing after their own mind. But look that thou believe not always to thine own cunning. Nor trust to thine own wit. Nor alway follow thine own will/ but do all thing with counsel/ and by the advice of prudent men and discrete and be thou aplyable to follow their doctrine/ that thou err not from the way of trowth. For it is said Sapience xxxi Do thou nothing without counsel/ and thou shalt not repent after the deed. For the wiseman saith. Prouerbi xiii He that is ware doth all thing by counsel/ and they that so do be guided wisely. And this is the difference between wisemen and fools. For a fool beholdith but only the beginning of his works/ but a wiseman taketh heed to the end/ and to such things as pertain thereto. It is red of a philosopher that sitting in the Market in the most opyn place he said he would sell wisdom. and when diverse came to him to buy it. He wrote in a scrowe these words saying/ in all things that thou intendiste to do/ evermore think what may be fall to the their buy. and many folks derided the sentence and would have cast away the scrowe. But he conseylyd them to keep it/ & bear it with them to their lords safe afferming that it was worth moche good. & when the prince of the land had received it. He caused it to be written with litters of gold upon the dorris & gatis of his place. a long space after it fortunid that the princes enimys ordained to destroy him by the means of his barbowr/ & as this barboure entered by the gate and red this scripture & understood it/ he began suddenly to quake/ & wax pale for dread that saying the prince caused him to be take/ & with threting & torments compellid him to confess the troth/ & afterward sparid him▪ but all the first imaginers of that treason he caused to be slain/ and put them to death. Wherefore a philosopher saith. What so ever thou do/ do it wisely/ and behold the end.   

¶ Of a beast called rynoceron which despised agid folk. Dialogo xciiii  
BRito writeth▪ Rinoceron is interpretate in Lateyne/ Horn in the Nose. The same is Rinoceres that is an unicorn/ for cause that he beareth one horn in the mids of his forehead of four ●ote long/ so sharp and strong that whatsoever he smiteth he beareth it down and thyrlyth it. And he fightyth with the Elephant and wondith him in the belly and overthrowith him. And he is of so great strength that be no means of hunting he can be take. But as they say that have written the naturis of beasts. A fair maid is ordained and putforth again him. Which openeth her bosom to him. Where in he putteth his hide and forgetteth his wildness/ and falleth in sleep/ and so he is take like a man without harness. as saith Isidore Ethim xii Rinoceron also as saith poppy is a beast having an horn in his nose. And he also saith that Rinoceron is a wild best of indomitable kind in so much that though he be take he cannot be kept by violence. This beast for his strength and lusty inventye might not behold nor look on agid folk. For when so ever that he beheld any aged people/ he scorned them saying them crooked and impotent. Of very derision he showed them his feet and cleys. And when his Time was wastid/ and he himself was wax agid/ young men despised him/ and he patiently suffered and said in this manner.  
He that desireth old for to be.  
May not despise age/ in nomanere of gre.  
By this it appeareth that old men should not be despised of youngmen but rather worshipped. Of this we have a comandment leu xix Before an horchede remove thou and arise. And worship thou the person of an old man. And also it is written Petri quinto. jonge men be ye subject unto aged men and Caton saith. give room to thy better. For as Valery telleth libro quinto Capite secundo/ of alexander which deserved the most principal honour/ and love of all his knights through his great courtesy and buxomness. as he telleth in that same place that upon a time when alexander behyld an agid knight was called Macedon oppressed with a tempest of snow/ he descended from his seat lightly and brought him up himself / and set him by the fire in his own seat. also valery telleth that when these birds called Ciconie wax old/ their chickens bear them to their nestis and lay themself about them/ and fede them and nourish them/ and keep them warm/ much rather oweth men that be reasonable/ so to do to their senyowrs and friends. Moreover Valery telleth libro quinto. That when a noble woman was committed unto ward/ for a great offence/ and there should have perished through hongir. Her own daughter that was wedded by the licence of the judge visited her daily/ but first she was searched with great diligence/ that she should bear with her no meet. But she daily drough out her breasts and fed her mother with her own milk. At last the judge moved with great pyete/ gave the mother to the daughter And a like tale is told of an agid man that was sustained in all things by his daughter. Vulturys otherwise called in english gripes. They be unkind. for they suffer there progenitouris to die for need/ and they will not socowre them. So many one be unkind to there own fadirs and modirs/ and other of their good friends/ and the more is their charge ʳ   

¶ Of a beast called Orix that was long without sickness. Dialogo 95  
AS Brito witnesseth and other authors also/ Orix is a beast in the wilderness/ like to a goat/ of whom the here is reflexed/ & tournith forward contrary to the kind of all other beasts. and some say that it is a watirmows/ & when he is take/ he is cast out in pathiss and ways. and some other hath opinion that it is a beast like a mouse that we call Glirem/ in lateyn as saith Isidore. And this Orix is a clean beast as touching to meet/ but not to sacrifice. This beast Orix/ leaving long in most health of body. in so much that he was nevir sick/ and therefore he scorned and derided sick folk when they groaned/ and thus he said. These people faynyth to show great sufferance of pain/ to have ease bodily. And to esche we true labour. & thus saying he was never service able to them that were sick/ & in langowre. and at the last he was smitten with a fevyr & became very sick. wherefore he began to weep and wail saying. Alas what shall I do. I have not mynystirde to sick solke but diffamed them to my power. but now that I am thus castigate with sickness. I promise to god/ that & if he discharge me of this great disease/ I shall evir gladly serve to sick folk & unwieldy. & when god had sent him health & he was recovered in the most glad wise he served to sick folk and said.  
God visitith us here daily with sickness & disease  
For our own profit that we should him please  
HEre we may evidently know that infirmity is sent to us of God/ For our weal and ghostly strength of our Souls/ as saith the apostle/ secunda ad corinth xii When I am sick/ that is to say bodily. Than am I more strong and mighty ghostly/ that is to mean. For virtue is performed in sickness. and Gregory saith. bodily sickness is kepar of all virtue and it is red in vitis patrum that a certain person desired of johan the hermit to be made hole of the fevyr tertian. and he answered. Thou desirest to be delivered of a thing most necessary to the. For as the bodies be cured by medicines. So be goostelye langours purified by sickness and castigations/ 〈◊〉 when a knight upon a time prayed an holy man that by his holy prayers he might be delivered from a great disease that he had/ and told him more over that he was more virtuously disposed & more devout in sickness then in health. The holy man answered and said in this manner. I pray God keep the in the same state/ that thou mayst best please god and be most meek and vertuows.   

¶ Of the Comyn labourer. Dialogo xcvi  
Upon a time there was a common labourer that eared a field intending to sowit. But the oxen eared not so we'll/ as they were wonde to do/ but winced & made recalcitration with all their power. wherefore the plouman bete them and pricked them sore. The oxen cried out again him and said. Thou cursed ceeature why betyst thou us that ever have been serviceable to the. To whom he said. I desire to ere up this field to maintain both me and you/ and ye list not to labowre. The oxen answered. We will not ere this field/ for the pasture is good and it fedith us delycyowslye/ and therefore we shall resist to our powris. But uless as they were fast yoked togidir/ and might not depart/ the husbandman punished them with pricking and sore strokes/ and so they were fain to obey with humility/ and said.  
Bettyr it is for love/ good service to do.  
than for dread thankless be compelled thereto.  
ANd therefore we that be creaturis endued with reason/ should serve charitably when we own to serve/ and wilfully also/ and not constrained. For co-acted service pleaseth not to god. Wherefore saint Augustyn saith. Constrained no man can do well thowghe it be good that he doth. Chrysostom saith. The good will causeth the deed to be remunerable/ and without good intention the deed is not allowable. And Isidore saith. Such shall thy deed be reputed/ as thine intent hath been preceding. as it is red of a iogular that could well Tabowre. And he was seen in his Cellta bowringe and doing worship to God. And there were seen about him four angels/ with four Tapirs standing and assisting him/ for his good mind that he had to the honour of almighty god.   

¶ Of the Ape that wrote books. Dialogo xcvii  
AN Ape there was dwelling in a good cite/ that wrote very Fair/ & made diverse books. But he gave nevir his mind/ to such things/ as he wrote/ but talked with other folks or harkened what was said of them For the which cause he falsified his books oftentimes. Writing in them the words that he spoke himself. Or that he hard spoken of othermen. And so he continued and would nevyr amend nor correct his fault. wherefore noman would set him to work/ & so he had no getting & came to great poverty & said  
The writer that writeth all the long day  
Deseruith no reward/ if his mind be away.  
SO and in likewise when we intend to sing or pray. we own to inprinte hour prayers and song● in our minds steadfastly. For it availeth but little or nothing to sing or say without devotion & application of the mind. the apostle saith ephe. Sige ye in your hearts to god/ that is to say. Not only with voice outwardly but inwardly in your minds/ that we may say with the said apostle i. corin xiiii I shall sing both with spirit & mind. Seneca saith. I sing & say wheresoever I be. Thus did Philosofirs that intented to show & to find prudence. Wherefore it is but vain labour to write that great study of them in labouring for wisdom. For there mighty stodies & labowrs apere by their wise teachings & doctrines. Of whose Valery telleth li. viii & saith that Carneades an old knight & busy & cunning/ when he was passed xc. yeris/ he had so marvelously spent his time in study for cunning that divers times as sat at table for cause of refection/ he forgot to put his hand to the table/ his mind was so busily occupied in remembrance of coniug.. Valery telleth of archimede a philos. that when his cite siracusana was take. Marcellus commanded that he should not be slain/ and he stood and his jen defixed in the ground/ and made divers figures/ Fourmys and serclies/ and to a knight coming to him and holding a sharp sword ovyr his heed and asking what he was For the great appetite and desire of cunning/ that was in him he gave noon answer. nor told him his name▪ But when he had made many serclys and figuris in the dust/ he said to the knight. I pray the trouble not this sercle nor hurt it. and they took him for a contemptowre of the Empire/ and neglygente/ and so they killed him cruelly with the sword of the knight that was victowre.   

¶ Of a beast called Cameliopardus Dialogo xcviii  
Cameliopardus is a beast of Ethiope as saith Isidore libro duodecynto and Plinius libro octavo capit. decimonono saith that this beast hath an heed like a Camel/ and he is necked like an horse/ & his thighs and feet be like an ox/ and he hath spots like a pard. This Camelyopardus is a beast oversprained with white spots dyvydinge the other fresh colowres that he is ●lorisshed with. And this beast seemeth more doubtful than he is/ for he seemeth sometime so tame that well nigh he may be called ashepe/ as saith the for said outowre. This beast was a paynturefull of cunning But he of malice ever feigned christ to be monstrous to be avenged again him. Wherefore manyone despisid Christ and set little by him saying. How should he help and socowre us/ that hath neither favour nor beauty. Upon a time this beast this Cameliopardus stained the Image of christ in an high place/ and after his power showed him to be monstrous and despisable. Wherefore christ was perturbed/ and appeared to him and said. Why doyste thou so presomptuowslye defile me shewing me to be monstrous/ when I am fair and beautiful/ excelling the beauty of all creaturis. For angels desire to behold me and my beauty. and thou labowrist to steel a way my beauty & worship. To whom this beast answered and said Thinkyst thou not that I remember that thou haste made me monstrous and not beautiful nor fair. And therefore now I shall venge me upon the and nevyr spare to the. And christ was displeased greatly with him/ and as he was painting and high upon a scafolde/ he ovirthrewe him and cast him down backward and said.  
He hath wrought vengeannce in a strange form  
That on himself the stroke doth return.  
SO many one be byttir and hard hearted/ that nevir will forgive injuries & wrongs done to them/ but evir a wait to be avenged/ wherefore it is said eccles. xxviii He that will be avenged/ shall find vengeance of Ged. and therefore Seneca saith. We should forgive and forget injuries. For a great remedy of wrongs is sorgetfulnes. Princes in the old time were very buxom and gentle in giving rewards to such as deserved them/ and in remitting offencis to their enemies. whereof Valery telleth libro vi. of a consul of Rome called Camillus the which when he had upon a time besieged Faliscos'. The master of the game led all the most noble children of the faliscons by a train in to the castles of the Romans. wherefore it was undoubted that they should be fain to yield themself to the emperor/ But this Camillus was not pleased with the treason/ but utterly despised it and commanded that the said children should lead their foresaid master fast manacled and chained and grievously betyn with toddies with them home to their friends to dispose him at their pleasure. With this great benefices and kindness/ the minds of the Falyscons were mollified/ and so they opened the gatis to the Romans Ambrose also telleth in summa de officio in cronicis Romanorum. That when a physician of pirrethe king of epirotarum had come to fabryce that besieged a great cite/ called Tarentus of the said kings. The foresaid physician told to Fabrice that he would give unto the king a medicine intoxicate/ by the which he should die/ and by this meanys Fabricius should be victoriews/ but he this hearing abhorred the treason/ and commawndid him to be fast bound and carried to his king to be punished. wherefore ambrose saith. Verily the manhood and clarite of him is to be lauded. For he that hath enterprised a battle of knightly courage and virtue/ would in nowise obtain frawdelent victory. The foresaid king pirrus this under standing said in commendation of Fabrice. This is the Fabricius that is so noble/ which is more hard to be removed from rightwiseness/ than the son to be averted & changed from his course/ and so the king fell at composition with him that he had his pleasure. Valery telleth lib. v. cap. i That when the legatis of cartage were come to the cite of Rome to redeem their prisoners that were there in captivity/ immediately without tarrying there were delivered to them youngmen that were prisoners to the no nombyr of MMCCC. XL. & all they were delivered without money or tribute. whereof great marvel may be conceived/ to see so great number of enymyes delivered freely/ so great goods forsake/ & marcy showed to so many in juries. also Valery telleth. li. vi ca. v. that when pribarnacium a prince was take by the romans/ & diverse of his people slain & many imprisonid & there was no refuge to them/ but only by supplication. A question was asked to the prince/ what pain he & his people had deserved. He answered. Such pain as they deserve that be worthy to have liberty. & when it was demandid of him again what peace the Romans should have with him & his if they remitted their offence & suffird them to departed unpunished. He said. If ye give to us good peace. ye shall have peace for evir. If ye give to us bad peace/ ye shall not long have peace. By the which answer he obtaynid not only relaxation/ but also he had a great benefits granted to high & his of the city of Rome. For they were made & admitted citizens of the same cite of rome.   

¶ Of a bird called Laurus that occupied shypmannies Craste. Dialogo xcix  
IN the watyr as weal as on the Land is a bird/ and is named Laurus/ And he both flieth and swimmeth/ as saith the gloze Deuterono xiiii He flieth like an Eagle/ and swymmith like a fish And is but a little bird and black/ & Fat. And bideth evyr nigh waters/ and he may not fly far. Wherefore oftyntimes men that be swyst run after them and catch them. And of this bird it is written in aurora Laurus is a dweller of the waters. and inhabitator of the lands. This Laurus was a shipman the greatest that could be. But ever he overchargid his ship trusting to his cunning. And many times his friends rebuked him therefore/ but nevertheless he amended him not but occupied so still for covetise of lucre. and upon a time he fraught his ship exceedingly with diverse merchandise in so much that he could not guide it for the great burden and the trowblows waluys and therefore the ship sank to the bottom and was drowned. and so this Laurus was utterly undone and made great heaviness and said in this manner.  
He that coveteth suddenly great richesses to have.  
May fortune to lose moche/ and scant himself save  
merchants should take heed hereto/ and not to be desirows of hasty wynnynge/ to be suddenly made rich with great apparel/ but surely to increase to goods with moderation. For bernard saith. I will not suddenly be made gretteste but I will profit and increase moderately fro little unto more. There was a churl that had an hen/ the which laid every day an egg/ and so he gathered many and sold them & increased to his advantage. and at last he thowghte if this hen were killed and opened he should have many eggs in her. and for cause that he was inordinately covetowse/ and would have had great lucre at oonis/ he cawsid the hen to be slain/ and departed in twain and found noon eggs in her/ but lost all/ both hen and eggs/ after the common proverb that saith. He that coveteth all/ oftentimes lesith moche. Therefore merchants and chapmen own to be ware to get any thing wrongfully. For the gods of unjust men shall soon be destroyed/ after the opinion of the philosofre that saith. Richesses lightly gotyn may not last long. also Prouer. twenty heritage or livelihood that is hastily purchased in the beginning/ shall lack blessing in the ending. When a Merchant in the see upon a time had sold his wine which was mixed half with watyr/ for as much money as though it had be pure wine and when he opened the bag to put in the money that he had received for the mixed wine. an Ape that was in the ship espied it/ and in secret wise came and cawghte the lag with the money/ and fled to the ankyr and sitting there upon/ she opened the bag and threw one penny in to the see/ a other in to the ship/ and so she continued tell she had cast them out every penny. In so much that the merchant had noon avail by his fraud.   

¶ Of the lion how he was an hunter. Dialogo. C.  
A Lion there was sometime that was a famowse honter/ and ever this was his customable usage. When he hunted he would sadly behold all the beasts before him/ and mark surely one of the best/ and him pursue with all his might. But the beast being in good distance and remote from the lion. Fled in all haste possible. Wherefore the lion was grieved lacking of his purpose and failing of that he hoped to have. And than he labowrid to have of the other beasts that he had first forsake. But he cowdnoon obtain. For they were go and fled and hid them in their coverties. wherewith the Lion was angirde so bitterly/ that he would never after hunt more/ but said with great woodenness.  
It is a great madness the surety forsake  
Of thing that is certain/ and the contrary take.  
SO many one when they may have the things that be competent for them. they take noon heed thereto. coveting to have better/ & therefore they be often deceiveed/ & cannot come to possessed of such things as they in time past might have had. than they would take that they may not come by/ & recovir that is lost & unrecovirable. But they prevail not but seldom. wherefore they mourn & be in great heaviness. again whom david speaketh ii re. xii Now that he is deed why do I fast whether I may call him again/ I shall rather go to him. For he shall never return to me. It is also told in fables that the Nyghtingale taught a youngman that had takin her to mourn not to greatly for a thing lost that could not be recovered as it is red in balaam/ it is but a madness and apparel to forsake a thing sure and certain/ for an other thing vain and uncertain/ as Isope she with by example that there was a dog went over a bridge and bare a peace of flesh in his mowth/ and when he espied the shadow in the watyr/ he forsook the flesh that he had in his mouth to kache the flesh that appeared in the watyr. And therefore he lost it. So do many one that for covetise of getting/ forsake there sure possession/ to obtain that they have not/ nor never can have. Wherefore Isope saith Things certain own not to be forsake for vanyteys For as it is but madness to trust toomuch in surety/ so is it but folly to hope toomuch of vanyteys/ for vain be all earthly things longing to men/ as saith david psal. xciiii Whereof it is told in fables that a lady upon a time delivered to her maiden a Galon of milk to sell at a cite/ and by the way as she sat and rested her by a ditch side/ she began to think that with the money of the milk she would buy an hen/ the which should bring forth chekyns/ and when they were grawyn to hennys she would sell them and by piggis/ and eschaunge them in to sheep/ and the sheep in to oxen/ & so when she was come to richesses she should be married right worshipfully unto some worthy man/ and thus she reioycid. And when she was thus marvelously comforted and ravished inwardly in her secret solace thinking with how great joy she should be led toward the church/ with her husband on horseback/ she said to herself. Go we/ go we/ suddenly she smote the ground with her foot/ minding to spur the horse/ but her foot slipped and she fell in the ditch/ and there lay all her milk/ and so she was far from her purpose/ and never had that she hopid to have.   

¶ Of a beast called Tragelaphus that was a False byldar. Dialogo ci  
TRagelaphus that is a beast of a goat and a heart as saith brito/ and it is a noun compound of tragos that is a goote/ and laph●s 〈◊〉 is an heart/ which beast though he be of the similitude of an heart in somparte. Nevertheless he hath rough hairs like a goote behind/ and a barbydde chin/ and hornis he hath also like an heart and full of braunchis. This beast was a principal workman and a great devisar in buildings. But he was a false deceiver/ and beguiled many folks. For when he should give counsel for divers edifications to be made. He would ordain such foundation that the byldinge should soon fall/ and to himself he would say Hit forsith not to me though it fall. For I shall have the more adauntage in Reedification of such works and thus his bad counsel was robbery to every man that meddled with him. among all other in that country there was a mighty tyrant willing to build a meruelows palace/ for himself. And for to have it performed/ he sent for this hedemastir/ and delivered to him money innumerable/ for the construction of the Palace. This chief workmastir laid a bad foundation like as he had usto before time/ in so much that when the work was finisshed/ the wallys departed/ and clave asunder in the mids/ and all the hole work began to sink. The Ciraunt that saying was sore aggrieved and cited the archemastir and said unto him. Why hast thou deceived me thou cursed wretch. To whom he answered and said. I was disseyu●d when I said the foundation/ but now it behooveth to bear down this work and make a better foundation This tyrant was wooed that so great a cost was 〈◊〉 lost/ and cawghte him and threw him down from the lop of the palace/ and destroyed him/ and said.  
For counsel giving that is not good.  
Manyone lesith and is in heavy mood.  
Therefore be thou ware to give false counsel and wicked. For many times it happeth that they which give false Counsel fall in great trouble and mischief/ as it is written eccle. xxvii To the giver of wicked counsel all mischief shall happyn/ & he shall not know how it cometh to him. As Orosius testith/ that when a Tyrant upon a time had dampened many innocentis. A goldsmith that was namid Pimis willing to please the said tyrant/ made a great bull of brass having a durre in one of his sides by the which they that were dampened might be put in to the said brasyn beast/ and he gave it to the said tyrant/ to the intent that he should include all them that he loved not and put fire under/ and so in great pains they should cry/ and make great noise like oxen or other beasts. But this tyrant abhorred so cruel a deed and said unto him/ that he himself first should entir/ that by him/ he might have experience/ what noise he could make/ other like an ox or like a cow. And immediately he was put inn/ and pwnysshede with deddely pain/ that he had ordained for other.   

¶ Of a beast called Bubalus that was a shoemaker. Dialogo cii  
Unto an ox there is a beast right like and is named Bubalus. So untame that for wildness he will bear no yoke in his neck. Africa nourisheth and bringeth forth these beasts. In germany also be wild oxen having hornis of so great length/ that they be set with drink upon the kings table/ for their great capacity/ as saith Isidore. & it is a beast of great strength/ wherefore he cannot be tamed/ but if an iron ring be fastened in his nose/ by the which he may be led. and he is black or yellow of colour/ and he hath but few hairs or noon He hath also a forehead of horn desensyd with twain mighty hornis. And the flesh of him is profitable not only to meet/ but also to medicine/ as saith Plinius lib xxviii Cap ten This Bubalus was a shoemaker greatly named for his cunning which by his craft ●euyd honestly/ and kept a great how sold. But after that when he had gotyn great goods by his Craft he began to despise it and said. This is a fowl craste and a hateful/ for ever my hands be black. I sit also continually in filth and turpitude/ lycking black ledir and shone. But I will amend it/ and be an apote carry/ For than I shall be redolente and sweet. & when he was a spicer and should occupy his craste/ every man mocked him/ for he could no skill thereon/ neither to buy nor sell. Wherefore with in short time all his goods the he had before gathered/ were consumed and wasted and he was fall in great poverty and made great heaviness and said.  
Bettir it is in small crastis wisely to prevail.  
Then to change simply/ and of leaving to fail  
EVery man therefore beware and consider his own state/ and lightly not change. For the apostle saith prima and corinth vii In such vocation as ye be called continue ye in the same. For Seneca saith. a young tree or plaunte may not grow/ that is often removed. For perseverance is called a stable and perpetual mansion/ ordained we'll in reason. and as Tully writeth primo rethorice. The nobility of man should dwell in this perseverance. That is to say. Not to be broken with adversities/ nor to be exaltid with prosperiteys. Nor to be feared with comminations and thretingis. Nor also to be inclined or bowed from virtue by promise or adulations. For Seneca also saith denaturalibus questionibus libro tertio. And also as the expositor super boecium deconsolatione saith/ that the philosofirs laid or couched two Tons of wine in the entry of the house of jovys/ and after the declaration of the said expositor. The house betokeneth this world present/ the two tonnies prosperity and adversity. Of which it behooveth every creature to taste entering in to this world. Alexander might not overcome the constance and perseverance of Diogenes. For when he came to him on a time sitting in the son and bade him desire what he would/ and according to reason he should have it. This Diogenes answered with great steadfastness and said. I would quoth he before all other things that thou keep not the son from/ that is to mean/ that thou stand not between me and the son. and so hereof came a proverb. That alexander attemptid to have put diogenem from his degree of stableness/ but it was more esy to him to deprive king Dary from his Royal see/ by force of armis. and therefore saith Seneca libro quinto de beneficiis that Diogenes was moche strenger and richer than alexander having all the world. For it was more that he freely refused/ than ever the other might give. & therefore that day Alexander was victe for he found such a man to the which he could nothing give nor take away. The old philosofirs despised all temporal things/ and reputed them to be vile and of no valowre. wherefore a Philosofre weeped for he saw men labowring and traveling with so great diligence/ about their feeldis/ wines and how singes as though in them were perpetual bliss. another philosopher ever lawghid deludid/ and scorned men of the world for that cause that their felicity rested in fleshly delectation continually and inlove of things transitory of this mortal life. Wherefore it is written jere. li. Every man is a fool of his own cunning/ and every man is confused of his own sculptyle. Sculptile is called that thing which a man loveth best/ and settith most price buy in this world.   

¶ Of a steer that was a good Cook. Dialogo ciii  
IVuencus is a young ox/ when he is no longer a calf/ and he is then called a steer when he beginneth to be helpful unto the profit of man in eringe the earth. This iwencus was a special good Coke/ for he could make divers good dishes and delicate. But his cunning was much the less allowed for he oversalted his meet/ & destroyed it. Wherefore his lord called him before him and said Why destroyest thou my meet that is so sumptuous/ and delicate/ with unmeasurable salt. And this Coke answered and said. I salt it well for it savowrith & relecith the better in my mouth. saying his master that he would not amend for his great gluttony he all to beat him and put him out of his service/ and so he was expulsed fro many good service/ and at the last for his insatiable gluttony/ and inordinate appetite of unmeasurable savowre he was killed/ and wretchedly died and said.  
Many more people/ be gluttony is slain.  
Then in battle or in fight or with other pain.  
IN likewise many glotowns will nothing but that pleaseth to themself and such as they desire. And they that follow there own glotonows apetyte/ be like unclean beasts. Wherefore Seneca saith. obedient people unto the belies/ have the likeness of unclean beasts/ & not of reasonable creaturis/ but as the gloze saith. Not the meet but the fowl appetite causeth the sin. It is greatly culpable to a christian man to worship his belly as a god/ & for concupiscence & apetyt of gluttony/ to expulse & destroy the vertewis of the soul. For Galiene saith. Concupiscens of meats by hurt to the soul and causeth ghostly faintness. For truly how moche any person is replete bodily with meats/ so moche more ghostly is he minished in vertewies. and ypocrates saith. The more largely thou fedist thy corruptiblye body/ the more thou hurtist it. In france sometime was an abbot the which daily was served delicately/ and eat of the best/ and richesses he lacked noon. But he was evir sick and could not be repayrid with medecynies. Wherefore he was in desperation of his life/ and took upon him the ordyr of cisterciense/ in the which for parcyte and scarcenesss of meet he amended and was hole/ and strong. Wherefore Galiene saith. abstinence is most excellent medicine. and also it is written ecclesia xxxvi He that is abstinent shall increase his life. It is red that a certain people called bragmaynes wrote unto alexander and said. it is unleeful to us to have our belies strained with meats/ and therefore we be without sickness/ & live long. We be very hole and have nevyr need of me decyne/ and these people desirid nothing of alexander save immortality/ which they lacked/ and he could not give it to them. There was in hour days an agid man which levied many yeris. and when it was asked of him why he had so great health and levied so long/ he answered and said. For I never rose fro Table so replete that my belly was grieved. Nor I never used to be let blood. Nor I knew never woman fleshly. For these three cawsis I have had health/ and contynuawnce of life.   

¶ Of a beast called Capreolus the which used to iogle. Dialogo ciiii  
CApreolus such a beast there was sometime/ that could most sotelly iogle. he could also sing very we'll/ dance also and talk pleasantly. Nevertheless he was the more eschewed of all people for that he occupied exceedingly And therefore he levied but poverlye. And upon a time he went to the king and said. My lord most sovereign ye know weal that I am a cunning iogular & pass all other in your realm/ but for all that I am not gladly hard in your realm. nor rewarded after my cunning. But few or noon can iowgle so crastely as I can/ and notwithstanding they be take forth and largely rewarded. Tell me the cause. To whom the king answered. As thou sayest thou canst iowgle we'll/ but this is thy fault. Thou doyst all thing excessyflye both in doing and in saying/ Whereof the herars be fastydyows and weary. But and if thou wilt be gladly hard. Stody thou to speak and to iowgle temperately. This Capreolus did after counsel/ and was verily weal amended in his goodis in short time after and levied merrily all his days and said.  
Plays and desporties be acceptable and good.  
Temperately used/ and in a mean mood.  
SO we own to do such things as we know and can with temperance/ that we cause not weariness to the beholders/ for Isidore saith. All thing that is overmuch and without measure done. cawsith weariness/ and a certain versisier saith. The words of them be not acceptable. That ever be talking for their sayings be not stable. For the why stealing byrder maketh merry song. and yet the silly birds begylyth he among. A child asked a question of an old man and said. Fadir is it bettir to speak or be still. to whom the old man spoke and said. If the words be unprofitable leave them. If they be good. Differre not long to speak them. it is written eccle. xxxii young man make but little speech in thine own cause. If thou be twice interogate and asked a question/ have thou ready thine answer in thy mind or thou speak. There as be senyowrs be thou not verbose/ and among aged folk cast not out thy speech. In vitis patrum one made a question to an old man and said. How long shall I keep spilence. To whom he said. Tell thou be spoken to. In every place if thou be still thou shalt have rest/ and keep thou silence unto a time of convenience Temestides a philosofre said to a churl that sat with hī●● dinner/ & spoke not. Art thou learned/ me thinketh so for thou spekist not. Therefore Isidore saith. When time requireth speak thou/ & in time be still/ & speak not but if thou be spoken to first. and also here thou all thing patiently or thou speak/ & the question of an other more ever precede & cause the to give a reasonable answer.   

¶ Of the hare that was a lawyer. Dialogo .cv.  
THe hare Lepus went to pareys to school & was in process a good lawyer/ and therefore he went to the lion and said. My lord I have spent & consumed my goods in study and scolage/ for cunning and science. wherefore I pray you that I may be weal maintained & stipended/ and live worshipfully under the protection and shadow of your wings. To whom the lion answered. I will first make a proof of thy wisdom & cunning or I grant the thy desire Go with me to see divers things that I may prove thy learning. and as they went by a wood side there came an hunter having a bow and anrowiss/ and ordained to shoot after the bear and the fox. But the fox was wily. And when she espied the bow and the arrow she leapt a side and escapid fro the stroke. The bear was proud & trusted to his own strength and came hastily again the man willing to teere him on pieces/ but the hunter losed his arrow and smote that bear and killed him. This seeing the lion said unto the hare. Make me a proverb of this that I may know thy science. if thou desire to be admitted to my salary. The hare wrote immediately in his book/ and said.  
Again death it prevaylith much more among.  
To have wisdom/ than to be strong.  
ANd the lion commended this proverb and led the hare with him/ to a city/ where they found a lord rebuking his servants. and one of the servants took patiently the rebukies of his master. The other was impatient and not sufferable/ but full of froward answers. Wherefore the Lord in his ire all to beat him and spoiled him and expulsed him out of service/ and kept still the patient and promoted him to great worship. And of this matter the hare wrote to the lion saying in this wise.  
Moche bettyr it is many times to be still  
Then to speak shrewdly/ and have evil will  
THe Lion also magnified greatly this proverb and led the hare in to a town. In the which they found a labourer yocking his oxen/ and assigned them to their journey to ere xii acres of land and delivered for the feeding of every of them a bottle of hay. Oon of these beasts went forth and bare his bottle of hay without grutchinge/ and an other began to speak boldly and proudly and said. What should it suffice us to bear hay with us. He shall not feed us so. and thus saying he would not carry hay to feed himself with him. And when they came to their labour/ and had eared unto even he that had the bottle of hay refreshed himself. The other was weary and having nothing whereof to be comforted for great hungers he died. Whereof the hare wrote to the Lion saying in this wise.  
Bettyr it is at need little thing to have.  
Than utterly nothing that might the life save.  
THe lion considering all this/ said unto the hare. Truly son thou hast studied we'll/ & lost no time in vain. For thou canst answer wisely to every question. Wherefore he gave him great wages and promoted him and said.  
He that of honour desireth to have a chair.  
oweth to be cunning/ and of very wisdom air.  
STudyentis should take heed hereto/ & continually apply them to have cunning/ that they may be promoted/ For the mind of man joyeth and is fed with cunning/ and therefore it oweth to have noon end/ as Seneca saith. Be not faint in learning/ for life and learning should end at once/ and an othyr saith. If my foot were in my grave/ yet would I gladly learn cunning. For cunning and science is desirable both for itself and for other/ for it is very profitable to many things as saith the expositor upon the first of the ethics. And that man is very blessed that hath found wisdom/ and haboundith with prudence. Prouer. iii Therefore old princes had there mastirs/ as traiana had plularchum. Nero had Scneca/ & alexander had Aristotyll. When Alexander was born philippe the father of him wrote an Epistle to aristotyl saying in this wise. Philippe to aristotyll sendeth greeting. know thou that a son is born to me/ whereof greatly I reioy●r and refer graces unto the gods. Not only for cause of his birth. But rather for that it fortunyth him to be borne in thy time For my great confidence res●yth in thee/ trusting that thou shalt bring him up in virtue and doctrine/ that he may be worthy to be a gydar/ & profitable to the weal of our ream. And it is to be noted that a prince of a ream oweth to be wise/ not only in disposing of thing is temporal and laws of them. But also in divine things and laws of god as it is written Deuteromii xvii after that a king have possession and is set in the Throne of his ●●ame/ he shall cause the deuteronomy to write unto him of the law in a volume/ taking an example of the presris of the tribe levitical/ and it shall Remain in his keeping/ and he shall read it all the days of his life/ that he may learn and have remembrance to drrbe his lord God and keep the ceremonies of him which be commanded in the law. and if the prince be not let tired. It is necessary to him to be counseled of such as be learned wherefore he is commawndid to take an exemplar of the law of preystis and men of the church as Helinandus expownyth. Tully saith in detusculanis questionibus libro quinto. Philosofir is a serchar of the mind/ which draweth out vicis by the rote/ and purgeth them/ & maketh ready the sowlys to bring forth good fruit. Papie saith that academia/ was sometime a town often times shakyn with earth quavys standing but a mile from Athens/ which town philosofirs that is to say plato & all his/ chose to dwell inn/ that dread should cause them to be continent and to be doubtful evir/ & eschew other vices/ & apply there lernyge and of that town they were named Academici.   

¶ Of a Dog and many wolfs Dialogo cvi  
A Dog which was a great barkar & enemy again wolfs to fight again them was keppid in a great cite/ and he was so fierce that in nowise he would suffer them to entyr the cite. Wherefore the woluis hatid the dog and lay daily waiting to destroy him. and for that same intent they came together in to the feldies and sent forth two of the eldest of them inmessage to the dog saying unto him. Thou art mighty & goodly strong & virtuous. & therefore all we be assembled together in the feeldis to crown the our king. come with us peseablye and receive thy dignity that thou mayst be honowrably put in possession. This dog was mad for joy when he hard himself thus lauded and thoughee he should be exalcyd and departed from the courtelage in which he had sure abiding and went forth with his enymyes to his coronation The wolfs conveyed the dog secretly to their own company/ and when they espied him/ they fortified themself together and all to rent the dog and said.  
He that desireth to be hardy and bold.  
Should ever dwell still in a strong hold.  
So a man that dwelleth in a strong place/ owithe not to depart thence for fair promit & flattering words. For there be many deceivers/ decey●inge them that be not ware with sugared words/ wherefore Albartanus saith. Thou shalt not dread byttyr words but rather great strokis. The Philosofre saith. He that wisely dissimulith/ the sooner prevaylith again his enemy. & Isope willing to show that a man oweth prudently to consider why and for what cause anythinge is promised or given to him telleth & inducith a fable and saith that on a time a thief came to a man●ys house by night to rob him/ & a dog which was in that same house barked & made great noise. but the thief was subtle & plucked breed out of his bosom & gave it to the dog to cause him/ to be still. The dog refused the breed & said to the thief. By thy gifts thou labowrist to cause me to be still/ the thou mayst rob & spoil my master/ If I should take thy breed/ thou will best exca●ye all the substance of this house/ & for this little morsel that thou profirst me/ I should lose all my living. But I will not lose my continual & daily sustenance/ for thy false pleasure. And therefore I advise the to depart from hens wilfully/ or else I shall cry out again the & show thy theft. & all the while the dog was still the thief Tarried/ & when he barked that these departed & durst not tarry. Therefore an author saith. when any thing is given thee/ remembyr why. and to whom thou gevyft thy gifts have an je.   

¶ Of the Wolf and the Ass. Dialogo cvii  
THe wolf on a time sawed with the ass/ but the ass labowrid full truly above. the wolf was malicious and drew the saw undernethese king an occasion to devour the ass. wherefore he made quarrel again him and said. Why doyste thou throw the dust in to mine jen. the ass answered/ and said. I do not so to thee/ but I govern the saw perfectly after my wit and cunning. If thou will saw above I am pleased/ and I shall labowre beneath truly. To whom the wolf said I can nor. But and if thou throw any more dust in to mine Ien/ I shall put out both thine jen. and they thus sawing the wolf blewe with all his power willing that the dust should fly in to the jen of his fellow/ but the timber stopped it/ and cawsid the dust to fall in to the jen of the wolf/ and he was grievously paynid and swore that he would ovirthrowe the portars and berars. But the timber fell suddenly by the right full judgement of God and oppressed the wolf and killed him. The ass leapt and saved himself and said.  
Manyone that thinketh his neighbour to kill  
Is slain with that same sword sore again his will  
THus do malycyows people that layenettis to deceive their neybowris/ and to take them. But as it is written Eccle. xxvii He that ordeynith a pit for his neighbour shall fall in to it himself/ as Isope inducith a fable & showeth that he that labowrith to deceive other folks/ god shall suffer him to be beguiled & dampened/ and forth he bringeth an example and saith That on a time a mous came to a great waterside/ and durst not swim ovir/ and a frog espied him/ and thought to deceive him/ and said. Thou art welcome brother and friend. It is said that friendship is proved in necessity. Wherefore come with me/ for I can swim right weal. The mous trustid well & suffered himself to be fast bound to the foot of the Frog and as they swum the frog descended in to the water and crowned the mous & killed her. and at the last there came a kite fleeing ovir and espied the mouse and caught her and the Frog also and eat them both. and therefore saith Isope. So moat they perissh/ that will speak fair and deceive/ for it is worthy that punishment return to him that causeth it.   

¶ Of the bear and the wolf. Dialogo cviii  
Upon a time the bear called the wolf to him and said. We twain be had in great reputation and have a great name among all other wild beasts. But and if we take our lodging together and lie in one mansion nyghtlye/ we shall be more loved and dread of them all then web. These words pleased unto the wolf and they made compenye and dwelled togidrr. The bear gave information to the wolf and said. I will continue gladly with the in summer for thou shalt feed me with such victual as thou mayst get by thy hunting. And I shall cherissh the in my Cell/ for I am very well purveyed in the winter. I will not that thou shalt be without in the winter in the frost and the cold. But rather continue with me in my cave & make good cheer The wolf believed well/ and with all his diligence day he went an hunting to feed himself and the bear. The bear lived myrylye without labour. And when the wolf came to his Cell/ the bear brought him to his cave. But there found he nothing. wherefore he was greatly sorry and very hungry. The bear licked himself and was well refreshed & took noon heed of the wolf wherefore the wolf spoke and said. what is there here to eat/ why hast thou disseyvid me thus. The bear said. Sat down and lick thy self if thou life/ and else go whedir thou wilt. The wolf was deceived and with great mourning returned again to the wood and said.  
Evermore wisely a prose let us make.  
Or we to our how sold any persons take.  
WE should prove our friends/ or we give credence unto them/ for no man that is wise should disclose to his friend the secretness of his mind but if he be assured of him and have proved him before/ as it is written Ecclesi xi Bring not every man in to thy house/ that is to mean. In to thy mind/ by hasty credence giving for the world is replete with great soteltye. And also it is written in the same place. If thou have a friend/ prove him in thy trouble/ & be assured of him or thou show him all thy mind. For certainly a prudent man and discrete should not to hastily give credence to his friend but after he hath proved him and found him faithful he may the more largely commit trust unto him. Wherefore Valerye writeth libro tertio cap. viii of Alexander king of macedone. That when Philippe physician unto the said alexander and his perfectly proved friend/ should give him a drink/ there were lettirs sent to alexander conteynyge that the said Philippe was corrupt with money of king Darye and he had put venom in the medicine. which letters when Alexander had red/ he drank first the medicine/ and afterward immediately he delivered the lettyrs to Philippe to read/ having in him so great confidence/ that in nowise he could mistrust him. Therefore we should eschew to be knit to any person in favour and amity before a due proof. For the Philosofir saith. Beware thou of friends not proved and Seneca saith. Take deliberation with thy friend/ but first with thyself/ for every fellow is not good nor faith full. Therefore discretion must discern the good from the bad. it is told that on a time fifty fellows went together by the way. To whom a bear suddenly met and made on them a grate assault. For dread one of them scandyd a tree. The other lay flat on the ground faynyge himself to be deed The bear went to him that lay like deed and deemed he had be deed/ and departed from him and went his way. His fellow descended when the bear was gone and asked of his fellow what the bear had said to him in his ere/ and he said. The bear counseled me to beware of such a fellow that hath forsake me in so great a jeopardy. And it is to be noted that enymyes that offend either to other to the uttermost that they can they may never have sure and continual peace together after. Whereof an example is told of a churl that had but one son. And upon a time he licensed him to go to a place and play. and a serpent boat him/ and killed him/ and he was buried and a sign set upon his grave. The said churl lay daily in a wait and be thought him how he might slay the serpent/ and at last found him and in great angir smote at him willing to have killed him. But the serpent fled in to an hole/ and he smote of his tail. And there grew inextinguible hatred between the churl and the scrpente. The churl at last spoke of peace/ but the serpent answered and said. It may not be that thou spekyste of. For as long as thou seyste the grave of thisonne/ & as often as I behold my Tail cut of/ there shall never between us by perfit peace nor concord.   

¶ Of the wild goat and the wolf. Dialogo cix  
OAmula as saith Papie is a female goat of the wilderness. This goat warchid on a night with a churl/ and as she went homeward from her pasture/ the wolf came to her and said. Now shall I fill my belly of thee/ for thou mayst not escape. This Damula kneeled down before the wolf and said. I pray the for the love of god to suffer me to go to the fold/ for my kid soaked not this day. Wherefore he may perish with hunger. And truly I promise unto the when I have fed him I shall return to the again. The wolf thought surely to have them both saying. Go to thy fold and bring thy kid with thee/ For I desire greatly to see him/ and I shall be Favowrable to you both/ but without thee/ he shall have no grace. This Female goat swore to fulfil all this/ and forth she went. But when she came home she kept her house and brought up her kid and never returned to the wolf. wherefore the wolf made great lamentation many a long day after and said.  
He that is possessed and hath gold in hand.  
Is not wise to lose it for promise treasure or land.  
So many one having sufficience/ for concupiscens & avarice desire to swallow up all things like wolfis insatiable/ that never be saturate. wherefore they be void oftentimes and not alway fully replete. a covetows man full of avarice is like a vessel bottomless/ that is never fall/ as it is written Eccle. quinto. The Covetows man shall never be filled with money/ and therefore old princes hated covetise and forsook it. And they desirid not to have domination to gather money/ but for worship and conservation of the common weal. wherefore Valery telleth. lib. iii when Scypion was accused of covetise to the Senate he answered and said in this manner. when I lately had subdued all Afrique unto your power. I reserved thereof nothing to my behoof/ safe only my name. For he was named evyr after Scipio African. for he subdued afrique. Valery also telleth of man tense curione that was the very loremastir of courtesy of rome and a spectacle of strength/ when the legatis of the Sannytes were come to him and he had received them in to his place/ they behold him sitting by the fire upon a stole eating his sowpere in a platere of tree. They offirde to him a great sum of Gold and with sweet words they prayed him to occupy the Gold to his worship and to eat no more in tree. And he lawghid and said. your labour is in vain to bring Gold to me. But go ye and repoorte unto the Sannytes that the Mantense Curione desireth rather to rule them that hath possession of gold than to have the gold. and also say unto them that the said Curione will not be corrupt by no money/ nor by dread of any enymyes. Also it is told in that same place that when the legatis sent from the sannytes were come to Rome/ the found fabrice prince of the Romans sitting and singing. To whom when they had offirde a great Sum of Gold for their liberty He beholding not his own weal/ but rather the common profit/ gave this answer to them and said. Go ye fro me and bear your Gold with you. For Romans have more affection to have domination over goldkepers then over the Gold. And also saint Augustin telleth de civitate Dei that Lucyus Valerius that died when he was consul of Rome/ was so poor that no money was found in his house when he should die. wherefore he desired the people to ordain for his beryinge. For in that time the princes that ruled the common thing/ that was most rich. In there own howsis they were very poor. wherefore saint Augustyne saith in the same place/ that oon of them was twice consul and he was utterly expulsed of the Senate/ for cause that ten powndis of money were found in his house. And Valery saith. Every man labowrid to increase the common weal/ and not his own/ and desired rather to be poor in a rich ream/ than to be rich in a poor ream And he inducith examplys of the consullies that were so poor when they died that they had no goods to prefer their doughtirs/ to marriages. but notwithstanding the necessity of worthymen was relieved by the senate. And they used customably to prefer the doughtyrs of them to worshipful marriages. and saint augustyn Epistola quinta. That they that wisely advertith and attendith say that it was more to be sorrowed when the wilful poverty of Rome was forsake. Than when richesses lacked. For in poverty the integrity of all good manners was conserved. Richesse corruptyth the mind of man/ worse than any other enemy. whereof it is red that the host of alexander was enrychid out of nombir when Darye was devicte/ & briefly after/ when they should fight again/ they of alexandirs host were overcome. which when alexandir understood he commanded immediately all though goods to be brent that his host had gotyn by spoliation & said. As long as my people had no possession of goods there was noon that might resist them. But now that they be o●erate and charged with gold and silver they be made slowghtfull and unlusty/ and when tho goods were brent and gone/ they fawghte and were manly as they were before. Also it is red of the Romans that in old times they warred to get worship. To have liberty/ for conservation of the common weal/ and than they obtained and had the better at all times/ But when their minds were infect with covetise and avarice/ then were they continually victe and overcome.   

¶ Of a little discolowrid beast called Varius and the swyrell. Dialogo cx  
VArius is a little beast some what more than a weasel and he is called Varius for he is variably colowrid. For on the belly he is white and on the back he hath a colour like asshis. so comely that thou mayst marvel to see so fourmably he is depainted with colowries/ and he is of the kind of piroly/ and he bideth moche in treys and bringeth forth his generation. And divers men use greatly to rejoice in divers garnamentis furred with skins of these beasts. But nevertheless this pretty beast reioycith but lytellin his own fur/ & all though that this Varius be but little of bodily quantity. yet after the consideration of his noble fur/ he is a most excellent best. & so is the sayrell also. These twain were associate together & said. we twain be honourable & of great price among all people for the great valowre of our skins. And uless as we be so Noble of our natyf kind/ let us pursue such beasts as be vile & despisable. wherefore it fortuned that they found a Toad creeping/ & they grieved him sore/ & put him to great vexation. To whom the toad spoke & said. god made us all & not we hour self. If ye be more beautiful thank ye your muker. These beasts were wroth with the toode/ and put out both his jen saying. Daryst thou speak again us thou ugly creature. and afterward they found an owl making her nest in a tree. and they made great shout and noise after her and put her to flight and destroyed both her nest and her eggs. The owl fled with great heaviness and said. brethren ye have done evil to me. For I am a creature of Goddis creation as ye be. but though I cannot be avenged myself. an other shall be vengid upon you/ For your extortion. at the last they Found an Ape japinge and mowing upon a tree. To whom they said. why art not thou shamefast thou worst of all beasts/ For thou hast no tail/ and thou shewiste us thine arse. The ape was wood and came down From the tree/ and killed them both/ and plucked out their Guts and said/ in this manner as here followeth.  
Noble people naturally be courteous/ and good  
Mockers and skorners be far fro gentle blood  
Therefore noble people and mighty should not grieve them that be poor and low. For nobility resteth not in the dignity of the parents. But rather in the composition of good manners/ as the Philosofir saith. Noblesse is that thing oonlye that garnysshith the soul with good manners/ and also it is commonly said. He is a villain that doth vyllanows things/ and not he that was borne in vylla. It is red that a Lion did great hurt in his youth for he had wounded sore with his cleys a Boor/ a bull/ and an ass. and in process he was old/ and in the winter season he fell in to a great snow/ and he was so cold that he could not rise by himself. That saying that boor and remembering of his old wowndys'/ he smote him grievously with his teeth. and the bull/ also gored him in to the belly with his horns. The Ass with his helis laid at him freely and it him on the forehead with many a great stroke. The Lion might not fly but spoke with great dolowre/ and said. All thing that I have overcome/ overcometh me now. My worship is now a sleep/ and help of mine honour is paste. Behold now he noyeth me that I have noyed/ and as I have done to other before time now falleth it to me.   

¶ Of the Horse and the boor Dialogo cxi  
ON a time it befell that an horse had pleaded so long a geynste a Boor that by long continuance the horse became so poor that he was not able to mateyne his plea for lack of money or goods/ for all his substance was spent & gone & he sought his friends/ Than he went to the Mule & prayed him with great lamentation to lend him ten li. in gold/ the which he did for pity with a good will. wherewith the horse won his plea & recovered all his costs and damages/ with abundance of great goods. Thus when all his care was past and he being again in his prosperity/ the Mule come unto him & required his lendt money/ the which with a mocking manner The horse that was inflamed with ire and falsehood/ called to him the camel and the ass/ and they three all to beat the mule and went forth to the judge. The judge this knowing he gave this sentence that all that money should briefly be restored to the mule/ and for their violence/ and hurts that they had done to him/ they should pay him an hundred marks. The camel having no good to pay/ he forsook the city and was banished. The ass was imprisoned & stocked fast & ended his life wretchidlye. The horse was constrained by great rygowre to pay his debts and his damage and so he remained in great poverty/ and was utterly undone and spoiled and said.  
He that is indebted and will never pay  
Shall lose often times/ and his good shall away.  
SO there be many one that be unkind that know not benefities done to them/ nor yield no thanking is to their good doers. Again such caton saith be thou remembered of the benefitis that thou hast received. And also he saith. A little gift that thy poor friend giveth unto the. receive thou gladly/ & remembyr fully to give thankinges. But many oon now a days/ not only give no thankings/ but rather speak falsely again there good doers. As it is red that when a certain king had exalted one that he especially loved above all other. This man thought & said to himself. The king hath so greatly advanced me that I shall never acquit him nor be free. Wherefore he compassed the kings death The king that knowing cited him before his own presence/ and the troth known/ he iugid him to be drawn throw ye●ite. And as he was drawn/ every man threw unclean thing is upon him. and he suffered it patiently uless as he in prosperity had be cumbrous and not favowreable to any person/ but proud & noyable to all people. But when a friend of his which he loved as himself had throwyn a stone at him & smytte him on the too/ he cried out & made great heaviness/ & when he had be drawn & was brought before the king gain. The king asked of his servants/ How behaved the wretch himself in his passion. They said/ very patiently. But he made great lamentation for oon stroke the was given him. The king inquired of him the cause. And said. For I loved him most fervently that smote me/ & trusted synglerly to his socowr. The king said. Of thine own mowth I judge that thou bad servant. For thou hast most falsely without cause conspired again me. And the king commanded that he should be hanged forthwith/ according to his demerits. Hit is a great marvel that creaturis having reason shalde be so Ingrate/ and unkind when brute Beastis unreasonable know their benefactors As it is red that upon a time when a Lion was take in the nets of hunters a shepeheerde that was compassionable unto him delivered him. And an other time the same lion was again take of hunters/ & put in to a cave of the Emperowries with other wild beasts. And the foresaid shepeheerde for his offences was cast in to the same cave to be devoured. And the Lion knowing the Shepeheerde not only hurt him not/ but also preserved him from all other beasts that would have devoured him. also it is red that the duke of saxony found a Lion fighting with a most cruel Serpent/ which had compassed the neck of him round about. and intended with his venom to slay him. The knight beholding the noblesse Leonyne/ and the malice Serpentine/ He smote of the Serpentis heed. Wherefore the Lion followed the knight like a tame beast/ and never forsook him. and for the foresaid knights love/ the foresaid Lion fawghte again his enymyes/ and when the knight was deed and buried. The Lion/ for love lay on his grave/ and there died.   

¶ Of the ass and the Ox. Dialogo cxii  
AN Ox and an ass had their dwelling together/ with an husbondeman/ which fed them plentifully. But many times he pricked them and compelled them to labowre. Upon a time this man beat his ass/ and he was angry and went to the Ox saying What shall we do. This Chorle betith us sore/ and maketh us weary. Let us go from him/ and cast up our yockys/ for we be but young as yet/ and we may be merry a great while and out of daungere. and so forth they went. and as they walked by many fair pasturis they were very glad. and at last night came and it was very dark/ and they complained every to other and said. How shall we sleep. Ox house have we noon as we were wonde to have. certainly it had been better for us to maintain true labour then to depart. and as they lay on the groaned coveting to sleep. The wolf came crying and vexed them so sore/ that all the long night they were without sleep and said. It is not good for us to bide here/ but rather with small beasts/ for than shall we be defended of shepeheerdies and dogs. and when they came to the Flocks/ desiring to be with them/ and tarry all night. The shepeheerdies expulsydde them/ and beat them/ and they weeped and made gretemone & concorded to dwell with a labourer that punished them sore & fed them scantly. Wherefore they were compuncte greatly/ & returned to their first state & said  
Bettir it is in surety at home for to bide  
Then through the world to wandyr & be without guide  
IN this we may note what jeopardy it is to go in to strange countries and fro place to place/ & to be lodged in othermennys howsis/ whereof it is said Eccle. xxix It is a wicked life to be logid from bous to house. & it is also bettir & more profitable to suffer otherwhile some small grief/ than to suffer a greater grief. and when a man shall do any thing evyr he oweth wisely to consider what may fall to him thereby as the wiseman saith. What soevyr thou do/ do it wisely and behold the end. And also he saith/ I will pacienely suffer small hurts in eschewing of greater. whereof it is told that a kite on a time grieved dowuis very fore & stolen away their chekyns/ and otherwhile the dowuys defended themself to their power/ and smote him with their wings & drove him away. At last they m●de a counsel & choose the goshawk to be their king to maintain them again the furious kite. The king began cruelly and was to them more noyable than their old enemy/ and took daily one of the fattest/ & eat her. The dowuys complained among themself of their king and said that better it had been to them & less hurt to have suffered the battle of the kite/ then to be murdered daily and cruelly slain without defence or remedy. By this it is showed that better counsel is better with rest and sickerness than delectable with business and apparel. As Isope showeth in fablys that the field mouseth came to the town/ and there he was worthily received of the mows of the cite/ and he made him great cheer/ and commended the large expense of the city greatly/ and brought him to the bysshopis cellar/ and gave him delicate meet. at last came the botelar/ and the kaye rattled/ and in came he. The house mouse fled in to his hole. The field mouse ran again the wallys and scantly escaped with his life At last they met together and the field mouseth said. I had liefer gnaw hard benies all my life then to be in this sudden fear. Take to the thy delycaties/ that be to the great pleasure/ for I love piece with poverty and quietness delighteth me more than precyosite of meats/ or delycyows fedynges.   

Of the Goote and the Ram. Dialogo cxiii  
divers beasts in a great Flock were gathered together upon a time/ and fed them in theridamas pasturis. The Ram among all other called the Goote fro the Flock and said. Go we fro the Flock. To what intent abide we with these sheep so shamefully. and when they were departed from the Flock and had forsake the feleshippe. The ravenous wolf that lurked in the woods came out upon them and boat them/ and fed himself/ and said.  
Bettyr it is with company surely to go.  
Then to be soole/ for dread of thy foo.  
By this example it appeareth that he that forsakith good company forsaketh great surety. For it is written Eccle. four woe be to the sole man for if he fall he hath no helpar to rise. There was a wodehenne that had many chekyns which she nourished lovingly. There came a kite daily awaiting to slay the chekyns. But this wodehenne gathered her chekyns together to defend them from the ravenous bird. and all they that came to her were protect and defended. Nevertheless one of them would evyr pike alone and took noon heed of his compenye. wherefore the cruel kite cawghte him and bore him away and eat him with out mercy.   

¶ Of the Pantere and the Hog. Dialogo cxiiii  
PAnterais a beast of dynerse colowris very fair and sweet smelling/ Solyne saith that it is a beast very especial varied with colowris/ full of small cerclies/ so that he shynyth of the yellow cerclys that be hid/ and his coloured boody is distinct in yellow and white. And it is in his manner a meek beast/ and he hath the dragon only to his enemy. And when he hath etyn/ and is sufficiently replete with diverse meats/ he hideth himself and sleepeth in his cave/ as saith Phisiologus. And after three days he riseth from sleep/ and maketh great noise all other beasts when they here the voice of him they gadir together/ and follow the sweetness of the savowr that cometh out of his mouth The dragon alonely when he heareth the voice of him is full of dread/ and hydith himself in his cave. Upon a time this Pantera was greatly tempted to eat of an of an hog. But uless as he was acustomed to eat clean meet. He abhorred that was unclean. notwithstanding he nourrisshed an hog for himself and ordained for him a most clean lodging/ and cawsid him often to be wypedde/ and would not suffer him to be wraped in the mire. This unclean sow was wroth and had a natural appetite rather to be rolled in that mire/ then to be kept clean. And at a leisure this sow stolen out of the house/ and all to defiled herself with other swine of her own kind. Wherefore the foresaid sweet best Pantera hated the hog/ and put her away from him for ever and said.  
From nature and kind any thing to change  
It is very painful/ and oftentimes strange  
THus do unclean people and sinful which may not arise out of the mire of concupiscens/ and lechery/ for their bad custom/ for the philosopher saith. Custom is an otherkind/ and therefore with stand in the beginning. temptation in his springing is like a young plant/ that esyly may be plucked up or ever he grow to a tree by age/ but as the gloze saith Customhably sin is like to an old sickness/ which is hard to be healed. Whereof it is written Ihero xiii If ethiops may change his skin/ and a pard his variation of colour. Then may ye do we'll after your continual sin. As who saith/ it is like an impossibility. It is red of vespa●yane the emperor/ that when he was covetows and had so continued unto age/ and a certain person had reproved him and said. A fox may change his skin/ but not his conditions/ he answered and said. At such men we may smile/ and take it to our own correction.   

¶ Of the wild Ass and the wild boor. dia. cxv  
AS poppy writeth Onager is a wild Ass/ and aper is a boar or a wild hog. These two beasts fond their master walking in the field/ & they said unto him. Help us master we pray thee/ and give rightful judgement of us. To whom he said. What shall I do to you. The ass answered. My lord hath deceived me/ for he hath a little whelp that ecyth of his meet/ and sleepeth on his own bed/ & my lord cherysshith him and playth with him daily/ and he nevyr towchyth me. Nor showeth to me such merry countenance/ the daily bear his sackies and vex myself in his labowr. to whom his master said. thou ass if thy desire be to be often seen/ & touchid/ thou must be clean & not defiled. The little whelp is acceptable & pleasant to his lord/ for he is continually clean & waytyth upon him. the bore also said. My lord keepeth a nightingale at whom in a goldyn cage. And when she singeth/ he reioycyth greatly/ and is very myrye. And when I draw forth my song/ it is nothing to his pleasure/ nor when my fellow syngith neither. Wherefore we pray the ordyr this matter in dew form. To these petitions their master answered and said. ye know not what ye should ask. If ye desire to be hard and take heed to. ye must have delectable and sweet songs. and voice timable/ and not contrary. The nightinggale is iowyouslye harkened/ for she speaketh and singethe pleasantly/ and so do not you. and they were confused with these words/ and said.  
That is not leeful we should nevyr axe  
Nor in unknown cunning our tongis lax.  
Therefore if we desire gladly to be seen and towchid/ let us study to be clean & not defiled. & moreovyr if we will be hard and attended to. Speke we pleasantly and virtuously. Not vile words of rybaw dry and of corruption. Some persons there be of whom the throat is like a grave that stynkyth when it is opened/ as it is written psalmo .v. a grave alopyn is the throat of them. That is to say. Of sinful men that ever speak stinking words. Of whom also it is written in that same book. God moat destroy all wicked lips and tongues large speaking. That is to mean again God and his neighbour. They that speak such words of contumely and injury own not to be hard as Seneca saith. The ears should be stopped again bad tallies. Diogenes the philosofir said to a certain person that told him a bad tale that his friend should say by him/ it is to me doubtful whether my friend so said. But it is very certain to me that thou saist shrewdly of me. Antisthenes' answered to oon that reported that an other should say shrewdly by him/ he said not so of me/ but of him that knoweth himself to have such faults within him. Senocrates' answered to oon that cursed him. as thou art lord of thy tongue so am I lord of mine ears/ for I may close them at my pleasure. he gave also an answer to an other that told him that a certain person cursed him/ and reported falsely of him. I care not. For hearing should be strenger than the tongue. For to every creature longeth but one tongue and two ●rys. and so a man should suffer more with his twain ears/ than any man might speak with oo tongue. It is ●olde in a book of japes of philosofirs that one answered to an other that said shrewdly to him. Thou mayst esylye say to me evil/ for I will not answer. In the same book it is told that the Philosofre zeno/ said to one that cursed him. If thou hardist thyself with mine ears thou shuldyste be still and noote well that there was great patience in old fadirs in suffering of contumelyows words and rebukes. It is red of alexander/ as it appeareth in the iii book of japis of philosofir that antigonus said unto him/ it is convenient to thine age to rule/ as who saith. Thou art unworthy to regne/ but by the reason of thine age and voluptuousness/ and nevertheless he suffered it most patiently/ In that same book also it is told of the patience of julii Cesaris which greatly lothid to be bald/ how be it/ he was so. and when he combed his here forward/ that grew backward/ a knygte said unto him. O Emperowre it is more possible to me to prevail again the host of Rome/ than the to be not bald/ which saying he patiently suffered/ and also when there were made of him famows books and rydyculows songs opynlye song/ and that to his rebuke he suffered it patiently. And also upon a time when an agid woman despised his original/ and be beginning/ and called him bredemaker/ and baker he suffered it/ and smiled at her. In the same place it is told of Cesar Augusto/ that when one spoke to him and said. O thou tyrawnte. He answered. If I were so/ thou woldist not so call me. In that same place also it is told of Scipione african/ that when one called him from fighting and rebuked him he said. My mother brought me forth an emperor and not a warryowr It is tedde also of Cesar augusto in the third book of iapis of philosofirs. That when Tiberius complaynid to him that many spoke evil of him/ he answered. It is sufficient to us/ if we have that fortune that no person can prevail to do us hurt. Therefore be thou not grieved if any person speak shrewdly of us/ for we may suffer it. And Seneca telleth of the patience of Antigoni in his third book deira. That when he had hard diverse persons speaking evil of him to their thinking the king not knowing/ and he had harkened & plainly hard every word/ for as much as between him and them was interiecte but a thine wall/ he softly/ knocked with his hand and said as though he had been an other person. Go ye your way hens that the king here you not. Also Seneca telleth in his four book deira of the said king antigono. That upon a time when he hard diverse of his knights/ saying by him all the evil they could/ he went to them that had spoken most & said. Now that ye have cursed your king cawselesse and spoken of him so uncurteyslye. now leave yourevyl speech/ & will him good/ for he loveth you nevertheless. O marvelous humility of a king/ that disdained not to condescend to them that labowrid most and a wondirfull patience that he was not indignate/ nor cruel to give judgement to them that cursed him/ and deserved it.   

¶ Of the Salamandre and the Idre. Dialogo cxvi  
THe Salamandre is of the kind of a lacerte or of a stellyon a pestiferus beast and most greatly venomed. For as plinius saith lib. xxix ca. four she infectith the fruits of treys and corruptith the waters. Of the which who so evyr etyth or drinketh/ he is even straight deed. And also if the spetyll of her touch the foot of a man. It is poisoned and destroyeth him. and all be it so that in the Salamandre remaineth great strength of poison/ she ysetyn of some beasts/ and take for a food. This said beast Salamandre only and no more liveth in the fire/ as saith Plinius/ and putteth out both the fire/ and the flame/ & it is the kind of a Salamandre to be rough & full of curled hairs/ like a see calf. Of whose skin sometime is made gyrdyllies for kings to were. For when they have be long worn/ & then cast in to the fire they will not burn/ but after they have lie long in the fire they be clean & newly pourgid & be newly drawn from the fire as though they were repayrid of new. & of the same skin be made macchis in lamps that will not waste for no brenning. Hydrus is a poisoned Serpent that leaveth in the watyrs having. uheedis. The fifty serpentis fought together/ but when the Salamandre was overcome of the Hydre/ she leapt in to the fire to escape. When the hydre had the worse/ and was almost scomfighte of the Salamandre he fled in to the waters. And so they conserved themself from death and said.  
He that retournyth to his own natural place  
Shall be defended/ and find great solace.  
THus own we to defend hour self/ when we be tempted of our ghostly enymyes. Of the burning fire of concupiscens and lechery. We should manly resist and cast our self in to the waters of chastity and cleanness. When we be impugned of the waters of covetise and avarice. We own to leap in to the fire of charity and largesse/ by example of the down. For it is red in the propirte of birds that there be some Goshawkies that take no birds/ but only in the air/ And some there be that take noon but only in the land. And naturally the down knoweth that. & therefore she flieth/ fro the Goshawk that cachith her in the air/ and descendith in to the land/ If she be pursued of the hawk that ravisheth on the land/ she continueth and bideth still in the air. Such reason should we have again the Goshawk of hell/ which hath a M. wiles to hurt/ whereof pauline saith. Our enemy to whom is known a M. diverse ways of noyinge/ should be defended with so many diverse wepyns as he ordeynyth sotylteys. And therefore when mine enemy pursewith me/ having so many deceits. I must by gods grace ordain a M. diverse ways to with stand him. It is told that a demoniak was brought to an holy man/ which commanded the fiend to come forth and tell him his name/ and he answered and said. We be three fiends/ that dwell in this man/ I am called the closer of the heart/ My secounde brodyr is called the closer of the mowth/ and the third is called closer of the purse/ mine office is to indurate the heart of the sinner that he may have no contrition/ and if he be contrite/ my brodyr labowrith to keep him from confession. And though he be confessed/ my third brother will suffer him do no satisfaction/ And thus my third brother is named/ closer of the purse. And by these means we prevail again moche people   

¶ Of the Ape/ and a beast called Taxus. and in english a Brock. Dialogo. Cxvii.  
OF Taxus the here is harsh & rough and is a beast to the quantity of a fox Of this beast speaketh plinius. li. viii cap. xxxix and saith/ when dogs follow him/ he restraynyth and keepeth in his wind and his breath/ and so he causeth his skin to be blowyn and strained/ and be that mean he defendeth the biting of dogs/ and feeleth not the strokes of men. This beast heateth the fox and hath a custom to fight again him. But the subtle fox saying that he could not hurt this brock for his hard skin/ and rough here/ she feigned herself to be vanquished and victe/ and of subtlety fled and ran a way. and while this Taxus this brock or grey sawghte for his pray. The false fox entered in to his closet/ and shamefully defiled the lodging of this grey with piss and other unclean things. In someche that he abhorred to come home/ and utterly forsook his howsolde/ and chose him an other little mansion for his ease a great way thence. If he lack meet in the wintyr/ he will sleep for his dinner/ for it is a beast that leaveth much by sleep. unto this brock came an ape and said. brother lend me an c marks. For I have affection to go beyond the see to merchandise/ and I shall truly divide the lucre between the and me. To whom the brock answered. That shall I gladly grant the. For all my desire is to live easily. wherefore thou shalt have thy desire if thou canst find me sufficient surety and make me an instrument by the hands of a notary. The ape found sureteys the bugle and the bull/ and left the obligation/ in keeping of the horse/ and went forth on his journey/ and nevir came home again. Taxus this brock saying that he was thus illuded of the ape. he asked his good of the sureteys. They scorned him and despised him greatly. Wherefore this beast complained to the judge/ and showed him his obligation. The judge immediately cited the creditowris and gave sentence that they should restore the goods according to their bond. Wherefore they were greatly wroth and ever maligned again the brock and pursued him. And at the last they took him and wounded him sore with many a great stroke/ & when he was so wounded he said with great lamentation and mourning.  
He that can beware of him that would borrow  
Is evyr out of strife and kept fro moche sorrow  
oftentimes it happeth that a man loseth his friends when he asketh his own goods that he hath lente. Nevertheless the Prophet saith. Psalmo cxi He is a iocounde man that she with mercy and lendith. But that notwithstanding Caton saith. Look to whom thou gevyste. That is to mean/ there should be a discretion in the giver and lendar/ it is told in fables that a do being great with fawn came to an other do that had an house/ and with sweet words. Fair prayers and lamentation she asked lodging/ and desired house room for the time of her need permiting/ that she should deliver thee house to the ownar when she had fawnyd. The other was merciful and departed/ and suffered her to have the room. And after a long season when the iubardy was passed The ownar returned and repeated his right. The other locked fast the durrys/ and closed her ears/ and would not deliver that she promised. But spoke cruelly and said. I fear not thy long teeth. For the teeth of my children shall all to rent thee Wherefore by this fable a man is taught that he should not alway give credence to hastily to sweet words. For many one be deceived by the means of pity. As Isope telleth willing to show that nothing may profit unto bad folk when the shrewd mind of them is not a shamed to be unremembered of a good deed. Wherefore he telleth that the wolf was accloyed in the throat/ and almost choked with a boon of a lamb that he had devoured which stack fast in his throat ovirthwarte. Wherefore in all possible haste he sent to the crane that he with his long bill should draw it out. The bone out drawn fro the throat of the wolf by the means of the crane/ he asked his reward which the wolf had promised him. The wolf answered and said. Thou unhappy creature/ livest not thou by the gift of me/ might not I with one bit have bit asunder thy neck. Therefore take thy life/ for my reward. For other reward shalt thou noon have of me. And so many one be unkind to their benefactowris.   

¶ Of the mouse/ and the cat Dialogo cxviii  
Upon a time the mouse went unto the cat and humbly saluted him & said O master of most excellence I intend ever to do to the true service. alonely I beseech the by my protectowre again the woodenness of the weasel. the Cat received him in to protection and led the mous about with him and would not suffer him to be deceived of the weasel. The wesyl was grieved with the dealing of the cat and envy at him greatly. Upon a time the mouseth offended and the Cat did due correction. Wherewith the mouse was grieved and went to the weasel and said when he had done dew salutation. Mine offences be great and I am verily worthy to be punished. For I have been again the under protection of the cat. And thus subtly he sowid discord between the cat and the wesyll/ when he was justly punished of either of them. At last he brought them to that point that utterly they intended each to kill other. and as they were going promptly to battle the weasel spoke and said. O dear sister what mean we. Why should oon of us slay the other by the means of the false mows. Bettir it is and less hurt for us to kill him/ than to kill owrself. These words pleased well the cat/ and they both together killed the mouse and eat him merrily between them and said  
They that make Rancowre/ discord or debate  
Shall not be unpunished early or late.  
THus do flatterers and malycyows people between princes and lords that be at rest and peace Wherefore they be hateful unto god/ for it is written Prouer. vi There be vi things that God hateth/ and the vii is detestable unto him. jen high looking/ a tongue lying/ hands shedding innocent blood. The heart thinking most wicked thowghties. Feet that be swift to run to do sin. Lesyngmongers and false witness bearers/ and such as sow discord among lovers and brethren. Whereof it is written Ecclesiastici xxviii A flatterer and a double tongid man is accursed/ for he hath troubled many a man/ that dwelled in peace. Old fadirs loved no such glosers & double tongued folkys/ for in them was magnificence and strength for to say the trowth/ in all there spechis/ as Valery telleth libro sexto. That when all the people hoped upon the death of the tyrant Dyonyse/ for the exceeding bitterness of his most cruel manners/ a woman of the greatest age prayed the God's that he might continue long in life without sickness or disease/ & when the said Tyrawnte knew it/ he marveled o● herbenyvolence without his deserving/ and called her/ and inquired what reward she had received of him so to say. She answered and said. For a reason that I have proved by experience before tyme. For when I was a maid and had a grievous tyrant. I would gladly have lacked him. and when he was slain/ a worse occupied his room/ and than his domination to be ended I desired most fervently. & a worse ruler than thou art we keep never to have. therefore I dread if thou were take from us. a worse if it be possible should succeed in to thy place. Therefore I have prayed for thy conservation. Old philosophirs also had levyr die for saying trowthe/ then to live and hide it. wherefore of Dyogene it is told/ that he was showing truth in every place. Of whom Valery speaketh li. four ca. iii that when aristipus had said to the foresaid Diogene that stood & washed worts. O Dyogene if thou haddiste pleased that tyrant dyonyse with thy fair words/ thou shuldist not have needed thus to do/ truly quoth he if thou wouldest do thus/ thou shuldist not have need to flatter the said tyrant. For this philosopher had moche levyr to be fed and maintained with a mess of worts & say troth then to be fed with the kings deyntis and to flatter him or say to him other then trowth.   

¶ Of .v. Lambys and a Wolf. Dialogo cxix  
Five Lambies there were in nombyr that were forsake both of father and mother and left like pupyllis and orphanies/ were ruled/ and guided of their kinsmen and tutowris/ upon a time the wolf called one of these lambies secretly to him/ and said. I think to be compassionable unto the. considering thy great friend and father is deed. Wherefore I will deliver to the my lettirs of protection that thou mayst go sawf. Nevertheless first go to thy brethren and bid them come to me with the to confirm this matter. This innocent lamb was reioycid with great gladness & went to his brethren and showed unto them all this matter. To whom they said. This pleaseth us greatly. But go we first to our friends and tutowris and desire their counsel. & when they came to them. There tutowris answered & said Beware for god sake of such a master. For and if ye go and return to him/ he will destroy you and kill you But they not taking heed of the wholesome consel of their seniors/ went forth to the wolf. The cruel wolf s●ynge them was very glad/ and leapt among them & killed them every eachone and fed himself and his children and said.  
He walkyth evil and often offendeth.  
That to sad counsel nevir attendith.  
Therefore we must give credence to the counsel of our seniors. For it is written. job▪ xxv. in aged folks is great wisdom and prudence in long tyme. we should do after counsel/ and especially of our friends. For it is said prouer. iii Keep thou the law and good counsel and life shall be given unto thy soul and grace unto thy cheeks. It is said that an husbandman laboured his land and sew it with hemp. Flexe or lynette seed. A Swallow that was old and wise/ saying that/ called all other birds together & said. This field and this seed thretnyth us sore. For in time coming/ hereof shall be made many a comberows net. Therefore go we all together and spurn it a brood/ or evir it grow/ or come up. But all other birds would not consent/ but reproved the swallow and said she was full of foolish dread/ Up grew this erbe/ and the swallow warned them again that great apparel that approchid and drew near. The birds derided the swallow and said. This swallow pleaseth men/ and flaterith them with his song. This hemp was full growyn and mow down and divers nets were made of it/ and caught many a bird. Then all the birds knew there fault/ and repented them when there was no remedy. Therefore he that despiseth profitable counsel/ oftentimes taketh unprofitable/ and he that thinketh himself to sure/ falleth oftentimes in to snares. And many times the counsel of a vile person/ is very good aed profitable/ for wisdom vaylyth more than strength. For an example it is written that the Eagle fleeing in the air and saying the snail putting out his hornis. She descended and caught her and held her still in her cleys. And the snail shrank in to the shell/ so that the Eagle in no wise could eat of her. That saying a crow said unto the Egle. Thowghe thou be mighty and king of all birds/ thou knowist not all thing. Hark surely therefore what I say and do by my counsel/ for that in the shell is very good meet and delycyows. Bear the shell up an high/ and let it fall and break/ and so she did/ and found great swettenesse.   

¶ Of many creeping worms and beasts. Dialogo. CXX.  
THe Creeping beasts and worms upon the earth took their solace again the son. But the most venymows beast of all and most perylowse Serpent Basiliscus of whom is made mention/ in the dialogo xli leapt in among all other and said with loud voice/ Who is so bold that dare fight with me/ let him come and I shall fight with him. The snail in his cotearmure came in among all other/ ready to fight again this serpent. And as they fawghte. This Serpent laboured to bite and to poison him. But she wisely drew in her heed & feet in to the shell/ that the serpent could not touch her/ and afterward when she espied advantage/ she put out her horns and cleys and pricked this serpent. Whereof she had great shame. A little space after/ this foresaid serpent basiliscus fortified himself/ and thowghte to excuse himself of that he had been shamefully ovircom/ and said/ I will avenge me. Wherefore if there be any among all you that is so bold to fight/ I shall make him gladly to turn his back & i'll. The Irchyn full of spinis hearing this/ came forth in his harness toward Battle. And when this foresaid Serpent saw him/ with great malice he came again him. This said Irchyn was hearty and made sharp her prickis & smote them in to the serpent/ and wounded him unto the effusion of his blood. This Basiliscus was faint for angir and confusion. Among all other a frog beholding this and thought to be avenged upon the serpent/ he leapt upon him willing to kill him. The serpent saying the frog all naked and bare/ without defence/ and he himself was both weary and hungry/ & to strength his body he caught the frog and swallowed her in/ and said.  
He fightith but faintly/ that is not arrayed  
And he that hath noon harness may ever be afraid  
By this we bet thirteenth that when we see our great enymyes somewhat overthrowyn/ we own not suddenly to fall upon them/ but to refrain/ & to see the end. For Seneca saith. It is properly the condition of a wiseman to dread his enemy/ though he be but week. And therefore noman should rejoice the death of his enemy/ for dowghte of himself. For it is written proverbi xxiii When thine enemy hath had a fall/ be thou not glad thereof. Nor be thou merry upon the death of thine enemy/ lest there fall like jeopardy upon the For he that greatly reioycith upon the loss or hurt of his enemy/ shall fall often in to loss and hurts/ It is red that an emperor/ had two seruauntis/ of which one was a taylowre/ and the other was a barboure. The taylowre hated the barbowre/ for cause the emperor had him more in favour. Wherefore he accused him to the Emperor/ that he should diffame him and say that he might not suffer the stench of his breath when he shaved him. The emperor was sore grieved and commanded him to be cast in to the see in a sack. And as the said Emperor cast forth his hand pointing to the shippemen the place where they should cast him/ his signette of gold fell from his finger in to the see. This barbowre corrupted the shipmen with money/ and by them he was conveyed to far countries and strange nations. where as he levied prosperowsly And upon a day he bought a fissh/ and fond the emperors ring in the belly of the same fish/ with the which ring he came to the emperor/ and gave it to him excusing himself of the crime that was object again him. And at the last for a reward he desired that the taylowre that had joyed of his death/ might be cast in to that same place of jeopardy that he was/ and so he escaped. and his enemy was destroyed/ that hoopid he had destroyed him. Wherefore Seneca saith. look daily to have of other/ as thou intendist to do to other And this is often proved by experience.   

¶ of man and woman. Dialogo. CXXI.  
MAn after the saying of the Philosofre Is a mind incarnate. A fantasy of tyme. A beholder of life. A Manciple of death. A walker going A dweller of a place. A laboryows mind. An habitacle of small tyme. A woman as saith the philosopher/ is the confusion of man/ A beast insatiable/ a continual business. a battle never ended/ man's manciple & to a continent man destruction/ As upon a time it happed/ that a man which was clean & chaste desired to have famylyarite/ & speech with a woman. whereby he fell to delectation & was caught in the nets of sin/ and lightly lost the seal of chastity & committed deadly sin. For when he attended unto the swettenesse of her speech/ & behyld the beauty of her face/ he was overcome & destroyed/ & said.  
Many men's minds for women be broke  
And wounded sorer than with other struck  
Wherefore an Autowr spekyth & saith/ A Woman is the form of sin/ & conditioned deadly/ Iheronie saith. The gate of the Fende/ The way of wickedness. The struck of the Serpent/ A noyable kind is the woman. That same doctowr saith/ The beauty of woman is like a brinninge sword. Remembyr that Thamar was corrupt of her own brother/ & ever remembyr that a woman put Adam from his possession. who was strenger than Samson/ wiser than Solomon/ more holy than david/ & all these were subvertid by women It is written Eccle: xxv/ The original of sin begun of a woman/ & all men suffer death/ by the means of her/ wherefore these old Fadirs & philosofirs were very continent & kept themself chaste/ as telleth Vigecius libro secundo. of the continence of alexander/ that when a maid of most excellent beauty was brought to him/ which was wedded to an other prince/ he spared her/ & utterly abstained himself from her/ In so moche that he would not see her/ But sent her again to her husband/ & when she was so remitted & sent again/ it pleased greatly the minds both of her husband & of her/ a like tale telleth Valery libro quarto/ cap/ iii/ of Scypione/ saying that when he knew that a maid most beautiful was among them of cartage that were besieged/ which was wedded to a noble gentleman/ after that this Scipion had won the cite he called the Friends of the said maid/ and also her husband before him/ & delivered her to him a clean maid/ & all the Gold that was brought to him for redemption of her/ he gave it to her marriage/ wherefore the hearts of them were evir after aplyed toward him/ For his great chastity and bountevous largesse/ Valery also telleth in that same chapitle/ of the meruelowse chastity of zenocrate's a philosopher saying/ That on a time at Athens a company of young men promised a great sum of money to a wanton disposed woman/ if she could corrupt the mind of the said philosofre and ynclyne it to lechery/ The which woman in the night time went and lay down by him. But in nowise she could prevail to hurt his chastity/ & to the young men that derided her/ that she could not bow his mind. She answered that she had not go to no lively man/ but rather to a statue/ or deed Image. She called the philosopher a statue. For the great and immovable continence that reigned in him.   

Of Life and Death. Dialogo cxxii  
 
AS saith the Philosofre death is a perpetual sleep/ dread of richemen/ desire of poor men. An incurable hap the thief of man/ the chacer of life. resolution of man. The life of good men is gladness. Of wretchis sadness/ A young man upon a time/ that was in his flowers/ both goodly of person. Rich/ strong/ and whole/ went to death and said. O inevitable fortune/ have mercy upon me/ and be deprecable unto me and suffer me never to be punished/ with the pain that I look after daily fro the. For I shall give to the what somevit thou wilt have/ that is to say. Gold/ Silver/ precious stonies/ Seruauntis/ horse/ lands/ lyveloade/ Palacies/ Possessions/ all only the to touch not me. To whom death answered and said. Brother thou askyste things impossible. Nothing should be desired of God/ but honest and possible. And therefore thou spekist not wisely. For it is said unto man. Death abydith the every where. And if thou be wise/ thou shalt abide it in every place. For it is written psal. lxxxviii Who is that man that liveth/ and shall not see death/ as who saith. Noon. Therefore receive me patiently for I come to the to do no novelty. For Seneca saith. Noman is so unwise/ but he knoweth he shaldye. Nevertheless when death draweth near he dreadeth and weepeth. Why wepist thou man. Why mournyst thou for cause of death. To that thou were ordained and borne what thing of new is done to the. To this law thou art born. This happed to thifader/ to thimoder/ to thy bettirs also. and generally to all that have been before thee/ and it shall not fail to come to all them that shall be. For life is not given to any creature with exception of death. There is a law universal/ which ordeynith to be born and to die all thing that beareth life. And also he saith. We own to suffer patiently that thing that we may not escape fro. Example of David that said when his child was deed. Now that he is deed why do I fast. whether I may call him again. I shall rather go to him/ for he shall not return to me. When it was showed unto a philosopher that his son was dead he answered and said. when I gate him. I knew he should die. Valery telleth li. v. ca. ten that Anaxagoras hearing the death of his son/ said to the messengere. Thou bringest me no new tidings. Nor merue louse. I knew him mortal/ as soon as I knew him born. For of the law of nature I have learned life to be take and left. And no man can die/ but he that hath levied. Nor no man may live but he shall die naturally/ In the same place it is made mention/ that zenophon hearing the death of his eldest son which was slain in battle was content/ aloonly he put the crown from his heed/ for he was doing solemn sacrifice. And aftirward he inquired how his son died/ and it was showed him that he was slain most manly fight and he swore by his God's to whom he did sacrifice that he conceived more gladness thereof/ then henynesse of his death. saint Jerome telleth that an holy woman/ and most noble/ when her husband was deed whom she especially loved and mourned and his body lay unburied in the same day of his burying she lost twain sons which she had and no more. I am to tell a thing incredyble saith saint Jerome/ but God by witness not false. Who would not have trowed/ that she might a gone plucking her brestis/ her clothis tearing her hairs down hanging/ certainly from her fell not a droop of teries. She stood immovable/ and falling down to the feet of christ/ she held them and said/ I am sped good lord and ready to thy service/ for thou hast discharged me of so great a burden. It is red also in the chronicles of emperors/ that the wise of octavian buried her son named druse. And though she were a paynim/ nevertheless by the great Natural sense that was in her/ she put from her all the tokyns of merowre and heaviness/ that were in her and said. What profit is to dread that may not be revoked/ wherefore Seneca saith/ a wiseman is not afflict for loss of his children or friends. For in such mode he may sustain their death/ as he daily awaytith for his own. And truly the Remembrance of death is like a bridle refraining a man that he efflowe not to much/ and Rynne in the great breed of covetise and lechery. The meditation of death. Is most great philosopher as saith Plato. Wherefore it is told in the life of Saint jehan the ampuere. That in the old time after that an emperor was crowned/ by the election of his Lords/ immediately masons/ and makers of tombis went unto him and said. O emperor of what stone or metal wilt thou command thy grave to be made. They showed this unto him that he should know & remembyr that he was transitory/ and but a corruptible man/ & that he should think on the weal of his soul/ and guide the reeme wisely and vertuowsly/ after the saying of scripture Eccle. vi Remembyr thy last things/ and thou shalt never sin. Alfonse telleth in his treatise de Prudencia. That when Alexander was deed and to him was made a Sepulchre of Gold/ many philosofres came thedir together. And one of them said Alexander made his Tresowre of Gold/ and now in contrariwise Gold hath made Cresowre of him/ a other said. Alexander yisterdaye ruled people/ & now people may soon Rule him/ a other said. yistirdaye alexander might have delivered many one from death. This day he could not escape from the darts of death that were cast to him. an other said. alexander yistirdaye led a great host. This day of them he is led to his grave/ a other/ yistirday alexander pressed the earth. This day he is pressed of the earth. an other. yisterdaye much people dread alexander/ this day they despise him. an other. yisterday had many friends. this day all be equal with him. an other. yisterday to him sufficid not all the world/ this day is he content with a grave of vii foot long. He that inwardly would often consider this/ should be refrained from the fowl appetite of sin. It is said of a living man/ that he shallbe destroyed at last/ and rote like a downghil. job twenty Therefore it is commanded Ecclesiast vii Remembir the end. For it is better to go to an house of lamentation and weeping/ than to an house of welfare & gladness. For there as is mourning/ the last end of every Creature is remembered. And a man thinkyth what shall fall to himself/ that is to say that he shall come to such an end. Therefore attend ye and consider well that in the death of every creature/ the noose waxith cold/ the teeth black. The face waxith pale/ the veins and synowies of the body break. The heart as it is said divideth a sondir for great pains. All the limbs and membris wax dry/ and stiff like Timber/ and stoonies/ Nothing in all this world is so abominable and tedyows as is a deed corpse/ It is not cast in to waters for cause of infection. It is not hanged in the air/ for corruption. But like poison most perylows/ It is cast in to a pit no more to be seen/ and earth is lightly cast on it. Behold the joy of the world how it endeth. It is closed in a most stinking ditch. where the heart consumyth. The jendrye up. The ears fall from the heed. The noose rotith from the face. The tongue stynkith in the mowth. The heart putrefieth in the body. But alas alas good lord to me. what should these yen delight to see fair things. The ears te here vanyteys. The noose to smell sweet things. The tongue to speak fowl things and unprofitable. The mowth to taste sweet things. The heart to think vain and vile things. wherefore bernard saith. why art thou proud/ thou asshyn and dust. The conception of the is sin. Thy birth is misery. Thy life is pain/ and death is great angwyssh. As this Figure showeth. Not only of sympel power wretchis/ but also of all manner of noble estates/ both Emperowr king & knight which must change this transitory life/ and follow the Dance of death/ through age his heart is heavy/ his heed akyth/ his spirit is vexed/ his breath stinkith his face ryvelyth/ his back stowpith. His jen wax dim. His ears Run. His hairs fall away. His teeth stink/ He lesyth his strenghtis. Now is he glad Now is he sad/ Now is he sick. O miserable and wretched condition. why beholdist not thou the misery of this mortal life. consider where by thy genytowris thy friends and antecessowris/ that occupied here before the. and bernard saith. Tell me where be the lovers of this would/ that in short time paste were here with us. Nothing remaineth of them/ but oonlye asshyn. and therefore I pray thee/ tell me where be the Barownys. Where be the princes and rulers/ Where be the prymatis. Certainly they be passed like a shadow/ and come to nothing/ also saint augustyn sait● Go to the grave and take up the bonies/ and discern if thou canst/ which was a lord. which was a servant/ which was fair/ which was fowl. which was rich/ which was poor/ which was wise/ which was Idyote/ and thou mayst not know in nowise. Therefore remembyr fro whence thou comyste/ and be ashamyd/ where thou art/ and make mourning/ whedir thou goyste/ and be afeard/ that thou mayst come to that celestial place above. From the which thou art now expulsed/ which that most blessed lord grant unto us that liveth and regnith eternally. amen.   

¶ Thus endeth the Dialogus of Creatures Moralysed. Applyably and edificatyfly/ to every merry and iocounde matter/ of late translated out of latin into our english tongue right profitable to the governance of man. ¶ And they be to sell/ upon Powlys' church yard.