¶ Here beginneth the book which is called the body of policy. And it speaketh of virtues and of good manners/ and the said book is divided in three parties. The first party is addressed to princes. The second to knights and nobles: and the third to the universal people. The first chapter speaketh of the discretion of the Body of policy.  
  

¶ Here beginneth the table of this present book.  

¶ Tabula.  


¶ Of the first part of this book which is addressed to princes 

¶ And the first chapter speaketh of the discretion of the body of policy. Capitulo. Primo.  
¶ Of virtuous felicity. Capitulo. two.  
¶ Now a man should nourish the children of princes/ at their beginning. Ca iii  
¶ To what manner of men aught to be given the governance of the children of princes. Ca iiii.  
¶ The exhortations that men should make to the children of Princes. Capitulo. u  
¶ What the young prince aught to do when he beginneth to govern. Ca vi.  
¶ Of the sad advise that is covenable for a young prince for to have. Ca seven.  
¶ Of the observances & the law that a good prince ought to hold. Ca viii.  
¶ How that a good prince aught to be resembled too a good shepherd. Ca ix.  
¶ The love that the good prince aught to have to his subjects. Capitulo. x.  
¶ ensample of ancient deeds to the purpose above said. Capitulo. xi.  
¶ The cause why Valere is so greatly alleged in this book. Capitulo. xii.  
¶ Of the liberality in princes/ and ensample of the Romans. Capitulo. xiii.  
¶ Of the human pity in a prince. Capitulo. xiiii.  
¶ Of meekness and debonayrete. Capitulo. xv.  
¶ Yet of debonayrete and how that fortune may change. Capitulo. xuj.  
¶ How a prince should not be proud though fortude favour him never so moche. Capitulo. xvii.  
¶ How the good prince aught to love justice. Ca xviii.  
¶ What manner counsaylloures a prince should take. Ca xix.  
¶ How a good prince not withstanding that he be debonair and meek aught to be dread and doubted. Capitulo. xx.  
¶ How the good prince should use the counsel of the wise men. Capitulo. xxi.  
¶ How the good prince aught to take heed upon the rule of his officers. Capitulo. xxii.  
¶ The goodness that falleth to a prince▪ to believe the counsel of wise men. Capitulo. xxiii.  
¶ How the old wisemen were governed by Phylosophres. Capitulo. xxiiii.  
¶ How it longeth to a prince for too be wise and prudent in eloquence. Capitulo. xxv.  
¶ How it is a covenable thing to a prince to behave himself goodly. Capitulo. xxvi.  
¶ How every good prince aught to be diligent too occupy himself in the necessities of his land or royalme. Ca xxvii.  
¶ How the good prince aught to love and worship his knights and his gentiles. Capitulo. xxviii.  
¶ How the good prince aught to flee Lechery. Capitulo. xxix.  
¶ How the good prince should keep himself from anger. Capitulo. thirty.  
¶ How it is leeful that the good prince after his great labour for to take recreation of some disport. Ca xxxi.  
¶ How the good prince which understandeth himself that he doth his devoir in all virtues aught reasonably to desire laud and glory. Ca xxxii.    
¶ Of the second part of this book which is addressed to the nobles and worthy men. 

¶ And the first chapter speaketh how the nobles and worthy men occupy the place of the arms and the hands of the body of policy. Capitulo. xxxiii.  
¶ How the noble ancient men died induce their children. Capitulo. xxxiiii.  
¶ Emsample of that that followeth after of the doctrine that the aucyentes gave unto their children. Ca xxxv.  
¶ Hue the old ancients advanced the young men that they had taught and learned. Ca xxxvi.  
¶ how among other things Syxe good conditions been necessary to the nobles and worthy knights. And of the first. Capitulo. xxxvii.  
¶ Of the first good condition. Capitulo. xxxviii.  
¶ Of the second good condition. Capitulo. xxxix. 

¶ Yet more of the same and example of the Romans.    
¶ Of the third good condition that knights and chieftains aught to have in arms. Ca xl. 

¶ Yet more of the same and ensample of the Romans.    
¶ Ensample of worthy knights. Capitulo. x●ii.  
¶ The first good condition that a worthy man should have Capitulo. xliii. 

¶ yet of the same and how men worshipped in old time the worshipful knights after their deserving.    
¶ How Lechery and delights been often times the cause for to dystrouble a man that he may not get worship and valiance. Capitulo. xliiii.  
¶ How the ancients guerdonned the good deeds of worthy men after their deserving/ and not after favour. And all so of the honours and worships that they died unto them. Capitulo. xlv.  
¶ Of the sixth good condition that the worthy man of arms aught to have. Ca xlvi.  
¶ Of the wise counsel in arms that knights should use. Capitulo. xlvii. 

¶ yet ensample of the wise cautayles in arms.      
¶ Of the third part of this book/ which is addressed to the universal people. 

¶ The first chapter speaketh how that all manner of estates aught to be gathered as one. Ca xlviii.  
¶ Of the difference of divers people. Ca xlix.  
¶ The obeisance that the people aught to have to their prince. Capitulo. l.  
¶ Of the three estates of the people/ and first of the clerks & studyentes in sciences. Ca li.  
¶ Of the second estate of the people/ that is to say of burgesses and of merchants. Ca lii.  
¶ How the wise burgesses should counsel the simple people in that they should do. Ca liii.  
¶ Of merchants. Capitulo. liv.  
¶ Of the third estate of the people. Ca lv.  
¶ Of simple labourers. Capitulo. lvi.  
¶ The conclusion of this book. Capitulo. lvii.       
¶ Here endeth the table.   

 

¶ Here beginneth the first chapter the which speaketh of the description of the body of policy. Capitulo. Primo.  
IF it be possible that of vice might grow virtue/ it will please me well in this party to be passyoned as a womack like as many men h●● den opinion that nature of woman can 〈◊〉 keep under silence the abundance of her 〈…〉 rage: Now come hardly & show out by many clear rive 〈…〉 and crystal springs/ and by the unst auchable countaynes of my courage/ which can nat hide for to cast out the desires of virtue: O virtue a thing noble and deified how dare I be so bold & avaunt myself to speak of the which I know right well that mine understanding cannot quickly comprehendene understand clearly ne declare: But out thing recomforteth me and giveth me hardiness that I understand the so benign/ that thou will nat be dylplcasyd though I speak of the not only in thy most subtle things/ but only in such things as may be comprehend in my conceyt●● wher fore I shall make a remembrance of the in ●dyfyeng of good virtues: And first for to speak of the learning and rule for to live after our betters: That is to know after the princes of the which thing I beseech most lowly their high majesty that they take no disdain of so symplea wit as mine is/ and that so simple a creature dare take upon for to speak of the rule of so high estate/ but that it would please them to with hold the teaching of the Philosopher which saith/ have no disdeygne of the lytclnesse/ though thou be never so great/ and specially on him that speaketh good words: And so hereafter I trust to speak meanly by the grace of god of the order of living of noble princes & knights/ and in the third part of all other people/ the which three gendres of estate aught to be in police and after the similitude of one body that is quick after the sentence of the honourable man that is named Pl●tarque/ which in a epistle that he sent to Trai●n̄ the Emperor as an open thing to a body that hath life/ of the which the prince or the princes holden the higher place of the head/ for as much as they should and aught to be sovereigns/ and of them should come the singular establysshynges in like wise as out of the understanding of men springen and comen the foreign works that the membres accheven▪ The knights & the nobles holden the place of the hands & the arms▪ For like as the arms of a man been strong to meyteyne labour and pain/ so they aught to have the charge to defend the right of the prince and the comen weal▪ And they also been compared to the hands/ for like as the hands put away the things that noyen such wise they should put away all things that been evil & unprofitable▪ The third manner of the people been likened to the belly/ to the feet/ and to the legs. For like as the body receiveth in him all thing that comfort the head and the members/ in like wise the exercise of prince and nobles aught return to the comen weal like as it shall be more plainly declared hereafter▪ And like as the legs and feet bear up the weight of a man's body in like wise the labours sustain all other estates.   

¶ Here after it speaketh of virtuous felicity. Ca two.  
●Hen now we have for to treat of virtue and profit of the order of living of the three estates by that which said vertuo/ The life of man aught to be received in all manner of works/ without which no man may attain to honour/ for it is the right degree to worship as valere saith/ And yet he saith more that worship is the most plenteous nor y●●●ynge of virtue/ And to this purpose Arystotyll saith/ that to honour longeth dew reverence in witnessing of virtue/ that is to know that worship aught nat to be given to none but to them that be virtuous▪ For he saith nat that it should be given to the mighty folks/ ne to the rich. but to them that be virtuous▪ For after his opinion the good men should be worshipped always/ For there is no thing so much desired in noble hearts as is worship/ like as he saith himself in his book of Ethiques in the fourth book/ that might & riches be nat desired but only for worship▪ Then it is true that to kings and great prince sin gulerly belongeth worship/ & so by consequent virtue▪ Now we must disting the parties that we understand for virtue/ For saint Austen saith in his book of the city of god in the xx. chapter/ which declareth in this manner▪ And saith the Phy losophers say that virtue is the end of good & evil of man kind▪ That is to say that the felicity of man kind is for to be virtuous Now it is so than/ that in felyeyte there aught to be great delectation/ or else it were no felyeyte▪ And of this joy & felyeyte the ancient Philosophers made paint a figure of an image under this form/ it was made in the likeness of a fair & an amiable queen sitting in a rial cheyre upon the earth. And about her were the four virtuous looking in her visage as who saith for to obey her commaundementis/ & for to obey & observe her● Then she commanded to prudence that she should inquire diligent lie how she might reign long/ & to be ●heele & in sewer estate▪ Then she commanded to Just ye that she should do all thing that she aught & keep the laws to the intent that the peace were kept/ After that she commanded to strength that if any sorrow came to her body/ that she should mother it in resisting & virtuous thought Then she commanded to attempetaunce that she should take wine & meet & other delectable things so attemprely that what thing that she took it should be by reason & not to her anoyaūce● And ●oby this present writing a man may understand that for to be virtuous is none other thing but to have in himself all manner things that may draw a man to we'll/ and to with draw all things that sow●eth to evil and to vices: Then it is necessary for governance of the policy public that the head be hole/ that is to say virtuous: For and the head be sick all the body shall feel it. Now we will begin to tell of the medicine for the head/ that is to know of the king or of the princes: And like as our work beginneth at the head. we will take the first head of the age: that is to say the childhod of the prince which is nourished under the rule of his friends:   

¶ Hear after is declared how a man should nourish the children of princes at their beginning. ●a. iii  
HOr because it is commanded us expressly for to love god: therefore we must first introduce the son of the prince at the beginning of his understanding/ little and little for to serve god with small and light ●risons after the wit of the child: For though things that been accustomed in childhood▪ it is right hard to be left: And for men should understand that such thing is agreeable to god the psalm saith that in the mouth of infants and sowkers/ our lord hath made his laud/ that is to say he is agreeable thereto: And so furthermore as he waxeth in age he should be taught letters & seruyes such wise as our lord may be praised like as it is ac customed ●● France to t●che the young princes better than in other places for to here mass every day & say their matins/ Also there must be purveyed for him a master that must be wise and ready and more in good manners than in science/ for nat withstanding that sometime the children of princes were taught by the Philosophers as it is written of Philip king of Macedoyne father to the great Alysaunder▪ which wort 〈◊〉 Arystotyll that he was glad that he had a son borne. But y● he had greater joy that he was borne in his time to that ente●● that he might teach him and inform him/ which happed for to fall so afterward. For Arystotyll was master to the great Alysaunder. Nevertheless for as much now in this time as the prync, be nat so covetous now a days to be learned in the seyens/ which and it pleased god. I would that it were used now as it was want to be. Wherefore me seemeth that it is best to get them a master that is a good man and a discre t● both in wisdom & in nurture and loving to god/ though so ●e that he be nat most excellent or subt ill Phylosophre. Ne verthelesse it were more lowable and a man could find such ●●e so perfit that were a noble clerk/ And of such men: he princes should inquire diligently/ for the good conditions & manners that the child seethe in the master▪ and the wise words and countenance of him. is to the child as a doctrine & emperor. Also y● mayst clought to m●●teyne him by great ●●●dence in that office. For notwithstanding that nature of 〈…〉 ren may nat be brought to learning but only by dread 〈◊〉 the son of a prince behoveth to be brought in by other m● 〈◊〉 for to make him dre●● than by great beating/ for in to har ●●●o●ec●yon of a child that is brought up in delights might ●●●me many incovenyent▪ also when he understandeth some 〈…〉 at of the state of lordship by the worship that men do un 〈…〉 may under the manner of such corre●●yon conspire a 〈…〉 his master great indignation/ which may be great 〈◊〉 〈◊〉 〈◊〉 ler●●nge and to the peril of his master. And als●●● the health ●● the child which is softly and dely〈…〉▪ ¶ But what aught the wise man for to do 〈◊〉 〈◊〉 use before him such ensample as is showed by 〈◊〉 〈◊〉 〈◊〉 it is accustomed that about the children 〈◊〉 of princes been nourished/ other young children that been 〈◊〉 sons which been his disciples/ he aught to be sharp to them when they miss take themself/ in such case as the son of the prince hath offended in/ and aught to beat them covenably. ●ut more to chaste ice them by sharp countenance than by great betings. And in semblable wise he must use such manae●s to the son of the prince if he will nat correct himself. And at sometime he must let him feel his rod. And so by such means he shall make him shamefast of such things as he both amiss and right fearful and obeisant. And also the wise master aught to keep himself that he show him nat to famys●a●e/ or to pry●e for his dyscypie shall dread him the last ●●id that the child also ●e him nat play to nice plays/ nor laugh at nofoly nor foolish words mor be nat to much acqueynted/ but like as he were half master over every man. And his countenance aught to ●e great fair and steadfast/ And his clothing aught to be clean and honourable/ and also before his disciple he aught nat to speak no vain words/ but profitable and of good ensamples. Yet not for that he should nat at all times make a sharp visage nor sharp words/ but he aught to draw the child unto him with amiable and sweet words when that he with holdeth well that he learneth/ or else and he do any other goodly thing/ And also the master aught to do him sometime pleasure with some manner of things th●● is pleasant for children. And for to tell him other while some good children's tale of some tryfull for to make him laugh. And all for because that he should love his ●oo●e as well in manner as his own disports/ Also the master aught to set a co● petent hour and a certain rule/ and a certain sp●ce of time in which the child should conty●e●● in his ●●●●. And after that give him space to play before his dy●●●●/ 〈◊〉 ●● aught to be ruled that he eat nat to sweet & delicate meets/ nor drink to strong and mighty wines which causeth often times great corrupeyons or else sicknesses. And when the child cometh to his grammar/ then the master must begin to use more subtle words in his doctrine/ like as he feeleth the understanding of the child/ and that he be able to conceive them. And so lytell and little/ and more and morely dewyse as the nowryce increaseth the feeding of the child after his we●ynge/ so I suppose verily that the prince will that his son be learned in letture so far/ as that he might understand the rules of grammar and to understand latin which and it pleased god/ I would that it were so by a general custom of all princes that been now/ and be for to come. For I suppose that moche profit should grow that of to them and to their subjects. In so much that it should 'cause the people to m●rea●e in goodness and great virtue. And the princes children should be taught so far in letture/ as that they might understand their logic/ and so to continue there in▪ like as the noble and wise prince the duke of Orlyans that now leaveth/ at the justaunce of the right honourable wise and virtuous duchess my lady his wife. which as she that is the preyser and worshipper of kunning and understanding is diligent like a prudent mother to instruct her children to wisdom in lecture and kunning.  
¶ And over all this the wise master before said when the understanding of the child beginneth to increase and to have greater knowledge. Then he aught to learn him and fo●de him with wiser d●ceryne/ and namely in good manners by good ensamples or else to make him reed in books of ●esons/ and he should make him to understand to know/ and dyscer●e the good from the evil/ and teach him and show him the way for to show good manners and virtue. like as the worthy princes and well renowned have done before time as his predecessors and other noble princes. And to she we him all the great goodness that followeth a good man. And in contrary wise to them that been evil or vicious/ and if he see him in any wise inclined to the subtlety of kunning. he aught to show him pleasant reasons to that intent that he should understand the great felicity that is in kunning/ and open him the ways of Philosophy. That is to know for to make him feel and understand it. And so for to have such a master at his beginning the son of the prince if he continue in such doctrine when he cometh to his age. he shall come to great excellence of virtue and to great renown.   

¶ Here after it showeth to what manner of men aught to be given the governance of the children of princes. Capitulo. iiii.  
When the son of the prince is somewhat grown up/ Then he aught to be departed from the woman that have norys●hed him/ And put him to the ward pryn cypally of one of his ancient knights that is of great authority. And it must be well understand that he be a wise knight ●rewe manly and of good living. And with him other unlyke wise▪ then this knight aught diligently to ●ake good heed to the manners of the child as much or more than to the keeping of his body▪ He ought to be diligent▪ also for to make him rise at a competent hour for to here his mass to say his matins with fair and well assured countenance speak fair to the people ●al●we them benignly yield every man that doth him worship like as longeth to his estate. ●nd the same knight should show him o●te times what longeth to the honour and worship of knyghthodo/ and should tell ●ym of the worshipful deeds that the worthy men have done before time▪ Also he should let him know which been good men ●nd better men and best men of his father's house/ And on the other part which that aught most to be worshipped▪ Also he must show him what is the manner of battle & the worship in arms how men fighten▪ how men assaylen. how men defend them/ and for what quarrels men should do arms & fight▪ what har●es is best most strong and most sewre●or the most easy▪ and he should tell him the causes why▪ And how a man should have divers a●mures/ after the case requireth of the battle or of the arms that he shall do/ how men did sometime/ and how men do now and how he should praise the good and worshipful men and to draw them toward him love them and worship them▪ And all such goodly things he should do▪ And that knight aught to take good heed that about the princes son there be nouther great man ●e small/ use no dishonest tales/ nor that they induce him nat to no folly▪ Also he aught to take good heed that the children which been about him be well nory●shed and well mannered to that intent that they bring him nat for to do lewdly nor folys●hely/ And if the princes son do amiss/ he should correct him saying in this wise that it accordeth nat to the state of a prince for to do so▪ And if he will nat amend himself/ it shall be to his great shame/ for a prince without honour is nothing worth▪ And if he will nat be governed otherwise that he will leave him & go ●ro him/ and thus he should say to him often times▪ And under this form they should be governed if they would attain to worship in time to come/ And this affirmeth valere in his book which speaketh how the ancient wise men induced their children to good manners▪ And for to take upon them that hardness of great emprises of worship and manhood▪ For they showed them the great worthiness and deeds of good knights. And showed them also other good ensamples saying how that no man might come to the degree of worship but by virtue▪ And at meet times made sing gests of the worthy men that were past out of the world/ and of the worshipful deeds of their predecessors/ to that intent that the will of young folks should be the more couraged/ And thus saith valere that the old ancient men taught thus their children▪ And then were scoles kept of the worthiness of knighthood and of good manners/ of the which scoles he saith come out the ●esares/ and the noble lygnes renowned in prowess & manhood▪ So it is no doubt that by good ensamples and by wise steringes/ oft times to here & see in childhod may be the cause that a man shall come to excellence in all virtues: And semblably by evil doctrine/ they may be brought in to the way of perdition▪ For ●uerroys saith in the second book of ●hyseques/ that a man may get him a second nature▪ that is to know by long custom of good or evil▪ And therefore the friends to their power ought to keep their children from evil customs taking in their youth▪ For as Orose saith the earthen pot will keep long the sweet taste of that liquor that it is first occupied with. And for this cause they of Grece● that governed them sometime by great knowing & malice. pained themself in such wise that these people that they hated should take delectation inevyll customs/ & by such means found ways to be venged upon them   

¶ The exhortations that men should make to the children of princes. Capitulo. u  
●●so the son of the prince he being in childhod aught to be at sometimes brought in to counsel where that the wise men been assembled that determine the needs of the land/ and the causes that fallen therein▪ And the order to gover ne well the policy to that intent that from his childhod he should be desirous to here and speak of the govenaunce of the lordship which he is borne unto/ and that he is eyre of▪ so that he may at all times learn to speak and to answer▪ of all such things as belongeth unto him/ And the knights and the wise men should say unto him that he should take good heed of that he heareth them speak in council/ and that he bear it well away in his mind▪ ¶ Furthermore they that have him in governance aught to make before him▪ all manner of strange things of divers countries▪ And of the customs of men of were. of battles. And of the governance of divers places. of divers arms▪ Also of the feet of clergy/ of the pope and of the church▪ And the commandments to be showed unto him by doctors of Theologye▪ ¶ And all that a man aught to believe as a good christian man: Also he should hear Sermons & collations of clerks at sometimes▪ And at sometime to here speak of the commons. of marchauntꝭ. of labourers how they leave and cheuys●he themself. of rich men/ & poor men. And also of all manner things to that intent that in his understanding he be nat ignorant of no manner thing that aught to be virtuously known▪ ¶ For the Philosopher saith that man is nat wise that hath nat understanding in all manner things: ¶ And also it is right well done that his body be put in exercise of some manner of labour & travail▪ as in playing at ye●ame or at the baase or other like plays/ so that it be nat over moche. but measurably to that intent▪ that he war nat to weary nor ●o heavy/ nor gowrdy by to much rest/ nor that it 'cause nat the superflue humours for to gather in him/ semblably it should be told him of the poor & needy people & show them him/ & tell him that he aught to have pity and compassion upon them. ●nd that he do them good for the love of god/ which shall 〈…〉 a mean for to get him paradise▪ And also that he have py 〈…〉 up on poor gentlewomen and orphalynes and succour them in their needs for the love of god and gentleness▪ And to a 〈…〉 poor women and men to his power▪ And gently here they 〈…〉 requests/ and they should induce him also to be benign an 〈…〉 humble and true/ and tell him and she we him that not with standing though he/ by the grace of god be chosen to so great estate. yet he is as mortal as another/ and shall hear nothing with him out of this world/ but the good deeds and the evil that he hath done in this world▪ And for as much as he is greater than another man/ he shall yield the gretter accompt● Also he aught nat to be proud nor fears in courage though so be that men do him great re●erences and worships/ but aught to yield all the grace's to god/ and should know the great gifts that he receiveth of our lord/ And all such good ensamples & motions would he showed to the son of the prince/ yet nat withstanding this he must be suffered at sometimes for to play and take his disports like as it is rehearsed here tofore▪ And always among it should nat be forgotten to st●r● him to good virtues and manners.   

¶ ●ere it telleth what the young prince aught to do when he beginneth to govern. Capitulo. vi▪  
WHen the son of the prince is full grown and come to his age and to the time of receiving his lordship & so s●sed in his heritage by succession/ be it of Realm or other lordship/ Then like as after the flowers of trees showeth the fruit/ In like wise should appear and ●e showed in him the perfection of virtue/ after the ensample of Charles the fift the wise king of France/ which held well the ways of virtue▪ For after that he was crowned/ nat withstan ding that it was in the flower of his youth/ there was never person that ever could take him with any thing of does honest nor that he never occupied time/ but in all virtues & commendable things alike as I have written of him before this time in the book that speaketh of his arts and deeds and of his good manners▪ And in three thing the virtues of a prince ought to be showed without which he may nat getene have the crown of his good name nor of his renown and by con sequent of worship. The first is/ and the most principal love god and dread him/ and serve him without feigning▪ And rather to serve him with good deeds/ than be to long lying in his orisons/ Another is this▪ he aught to love singularly the increase of his Realm and of his people▪ And in that point he aught to set his study rather than upon his singular profit▪ The third is that soveraygnely he aught to love justice and keep it▪ and hold it without breaking/ And he should do equity to all people/ and by observing of these three points▪ he shall be crowned with glory both in heaven & in earth▪ Now from henceforth we will continue in our matter as in the first party which speaketh of the heed/ That is to wit of the prince or of princes and we will found us upon these three points/ And for to speak of the first point which is for to love god out of the which we should draw many branches of virtue that hangeth there upon/ & all to our purpose/ And after this in like wise for to speak of the other twain.   

¶ Of the sad advice that is covenable for a young prince for to have▪ Capitulo. seven.  
THe good prince that loveth god/ will be frede to do any thing what somever it he against the reverence and commandment of god/ and will pain himself to know all things that him aught to do/ And all such thyng● as him aught nat to do/ And by the learning of this he shall perceive and know his fragility & that he is a man mortal. subject to short life passyoned with mortal things. naturel and ●●eell as another man without any difference/ except the goods of fortune/ But when he shall study the law of god to be well informed therein like as a good christian man aught to be/ he will advise himself well upon the peril of these goods for hurting of his school. That is to weet if he use them nat well he is lost/ And that he doth by the great lordship that he occupieth/ is nat else but an office transitory/ and of little during and that he must needs leave it in short tyme. That is to know by way of death/ which is dark and a fere full passage/ and the count that he must yield before that judge that no thing is hid fro▪ which will reward every man after his deserving. ●han if the prince remember this 〈…〉 he shall find matter enough for to praise but little these worldly worships and goods. which been so full of peril and solyt●ll while during/ All such thoughts and remem brances▪ every good prince aught to have in his heart/ which shall 'cause to defend himself against the great arreysing of Pride and mysknowing his person/ But yet for all this ●●then that our lord hath chosen them to the office of lordship/ they aught to maintain it by worldly wisdom & discre●syon moral ●●en may he think that he shall rule and govern the law like a prince with good and virtuous manners. And also he must be diligent in all things that longeth to the comen weal of his Realm and to keep them in peace to his power. And also he should use so discreetly his honours & magnyficienc● that be● given to him/ in such wise that his heart be nat impeached nor arreysed on height against his god. This good prince as god's vycary in earth must take heed with a great heart to the weal of the Church to that intent that his creature aught to be served duly as far as his reason may give him. And if there fall any discord by the instigation of the devil our enemy he aught to make peace what labour that ever he take therefore. And that he take good heed also to the promotions of his ministers that they make no request for none of his servants/ nor none other though he love him never so well/ in alas than he understand that he be a clerk/ A good man and able to serve god in that prebend that he desires. And of this he aught to inquire diligently. or that he give it/ or else he chargeth greatly his conscience/ and is cause of their damnation that been promoted by him to their benefices/ and be nat able thet to as it is found in the decrees. But now a days/ there is no such rule kept/ and that is great pity. For god knoweth if that suffycyaunce of clergy/ or a good man & of just life be now a days the causes of the promotions of clerks/ Certainly nay. but often times they been given by means of flattering/ by adulation. and other wickedness. and by the prayers of lords. ¶ And so it appeareth by the ruin of the ship with what wind it is smitten. For the false covetise is the ●●cheson of their promotions. ¶ And this causeth them to fall in great and horrible error and so blinded in the Chur che/ that it is marvel without god's mercy that ever it may be in rest and peace. for the fowl Simony and other inconuenyentes that fall there to/ Alas and as our lord Ihesu Christ saith in the evangely speaking to the pharisees. The queen of Saba that came out of far countries for to understand the wisdom of Solomon. shall condemn you/ that have with you more than Solomon. and will nat know it. So in like wise the paynims which kept their law 〈…〉 yme diligently and without trespass in great reverence observing all their ceremonies▪ notwithstanding that they were false and reproved of god may be in reprefe to christian men/ which observe not & keep nat their laws that been so holy▪ Is it nat written of these ancient paynims that they had so great devotion to their Idols and gods/ that they were so diligent and curious in all things/ that all manner ordinances and stablysshynges that they made were weal kept: And also the prcestes that did the sacrifices should be men of feyre and honest life. And if they were found in the contrary/ they were punished right eagerly▪ And they were so straitly taken heed upon that they would nat suffer them to fail of their service/ nor in no wise to be vicious/ And as valere saith that was right well showed at Rome as it is declared in the first chapter of his book/ how it happened upon a time that the chaplet fill down of one of the preest● he des which did the observances of their sacrifice/ which chapelet was a proper raiment that they used at that time▪ like as we might say a mitre And for because he was so ne clygent that his chapelet fell so fro him at the time of their service/ they thught he was nat worthy to keep that of ye/ & so they deposed him: And in like wise they did by a virgin that was yelden in to a temple of one of their goddesses which was called Uest a ●nd for because that this virgin that was as men might say a Nun was negligent to: ache heed of a lamp that should at no time be left vn●●ght/ and for by cause that oones it was nat attended with oil it happened to be quenched/ she was to greveusly punished therefore and deposed of her office. And many other ensamples I could show you of their sad rules that were kept among them and I had any leisure/ But now a days among us here there been many of our pontyfy●alles and priests in which is seen openly great plenty of horrible diffaut/ And there is nopryn ce ne none other man that will once reprove them of their defaults/ but such there be that excuse themself or they be accused and say they be men & none angels/ And that it is the nature of man for to sins Alas such been no men for the body of man is but a little vessel/ which may be filled with a little thing but they be very devils & swolowers of hell For like as the moutne of hell may never be satisfied nor filled/ though it receive never so moche. no more may their desy res be fulf●ylled no staunched for the great covetise that is in them & the great delight for which cause all evil thing is common to them & the words of valere may well be verified in them/ that saith/ what manner thing is that may it aunche the insatiable man from covetise/ So than the good paynce aught to take heed to all these thing/ ●●r though so be that the correction of people of the church lieth nat alloonly in him no longeth not to him/ yet where is the prelate be he never so gre●●e other p●●est in clerk y● durst with say or murmur against the prince▪ though he rebuke of his highness the vices & sins of such people/ And over this the good prince aught to take good heed that the temple and the house of god be nat plunged n● fowlyd by die verse sins done there in/ like as our christian men do now● a days/ as Merchant and other estate/ which have no shame to hold their Pariymentes of their wo●●dly matters and god knoweth they make many false contracts▪ And yet our lord Ihesu christ spoke to such folks in the gospel. When he said/ will ye make of the temple of my father which is an house of prayer/ a house o● a ca●e of thrums or a place of earthly thing yet more over to our damp●acpon/ The order that the payne●s 〈…〉 as valere accords unto the same purpose of y● 〈◊〉 that the Romans had to they: god's/ speaketh of 〈…〉 that is to know of two du● & prince of Rome which were with a great host in strange land/ but for by cause only that they held the counsel of their ordinance in the temple. The senators of Rome, that is to say the great counsel of the soveraygnes deposed them of their offices/ nat withstanding that they were passing worthy and worshipful men/ And in like wise they did by another prince that was called Fabius maximus which was a● o●de famous knight in arms/ and was deposed from the highest office of prince that was in 〈…〉 me/ that is to say of the office that was called dictator▪ for from all otther princes men might after their ordynaunce● & statute appeal to the height estate of the dictator. And further than that▪ there might no man appeal/ and he was deposed for no thing else/ but for because that he h●ro● certain questions in the temple of divers things/ & in like wise/ they deposed ●ayns ●●myns from his ryalte● which was right a great chevetayne of men of arms/ But alas now a days they be nat deposed that make their Parlymentes and assembles in the church/ but maketh the church as fowl stables for horses.   

¶ Of the observances and the law that a good prince aught to hold. Capitulo. viii.  
●●e good prince that leaveth god aught to have the great commandment/ in his mind/ and how the high name of god aught nat to be taken in vain/ And therefore he should make a cry/ in all his land by the which he should defend on pain of great punyssyon/ that no manner of man should customably swertue forsake his creator▪ Alas/ it were great need now a days/ in France that such a cry were made▪ For this horror is so great and universal among the people of the inreverence of their creature/ that vi●●eth there 〈…〉 other language be it in game or earnest but swear horribly at the affirmation of every word by the torments of our lords pass zion/ which is our redemptor/ and rain and forsake god/ I believe that the paynims in old time had been full loath for to have sworn so by their Idols and gods. All such manner things the good prince aught to defend. For it is contrary and reprovable to the religion of all cristenmen. And it may be cause to get gods wroth and the subversion of ●eames and countries/ where that it reigneth/ as it is contained in divers prophecies/ And thus every good prince that loveless veth god aught to keep and observe diligently the law divine and the holy establysshyngs in these thing and ●t all other that been worshipful and devout which I leave to declare at this time for lack of leisure and shortness of tyme. And for by cause also that moche speaking of this matter noyeth some folks▪ which deigneth nat to observe and keep these things afore rehearsed. ●ut the good prince that keepeth this/ the good lord above will dyffende him and keep him & encreate him in virtue both of body and soul. And why should nat he have the tayth in that almighty and just lord. when the paynims had a trust and an hope that by their gods they were rele●yd and greatly set up as it appeareth by that/ that valere recommendeth of the city of Rome in so much as they had so great will to the service of their gods. And saith thus▪ ou 〈…〉 hath set aside all manner things for the service of the gods. And also these things only that kept the worship and the sovereign majesty/ ●hat is to say of the Emperors/ for they had a very believe that in winning of these worships to their gods they gate the rule and governance of all the world/ And therefore the Emperors of our city and all other generally have nat be weary nor negligent to serve trewelyth it ●●ddes/ So this sufficeth at this time as for the first point ●● our first party/ which speaketh how that the virtue of princes aught to be first founded and showed in that/ that he should serve and breed god.   

¶ How that a good prince aught to be resembled to a good shepherd▪ Capitulo. ix.  
●Nwe we have touched in the first point▪ where upon the bounty of the prince aught to be principally foun ●ed. And here after we must speak of the second point/ that is to know that the good prince aught to love▪ yngulery the common we'll/ and the increase thereof more than of his own▪ after the doctrine of Arystotyle▪ which is declared in his book of politics/ that saith that tyranny is when a prince getteth more goods for his own profit/ then for the common weal And that is also against the lordship Royal for he aught to be more diligent to increase the weal of his commons than his own weal▪ Now it must be devyled in what manner he may ●lande and show this love▪ The good prince that loveth his land must keep his people diligently after the ensample of a good shepherd/ which keepeth well his sheep and maketh good watch by great diligence for to defend them from the wolf and other evil beasts/ and that they be cleanly kept and in health to that intent. that they may encerace and frutyfye and yield their wool hole and sound▪ and made fat by the e●the by the which they be nourished and kept/ So that the shepherd may be well paid of the fleces gathered in season▪ But the great rich shepherd that giveth great good to keep his sheep/ for because he may nat keep all his flokes himself purveyeth him of help good & covenable/ & taketh with him good diligent. and wise servant/ which he knoweth w●ll that they been true and love his profit/ Then he ordaineth that these men should be well garnished of good and mighty hounds well colered with iron. which hounds been well wont to chase the wolves out of the fields/ and at night they leave them untied to keep the sheep/ to that intent that the thieves come nat privily for to steel them/ but that anon they be ready to run upon them/ And in the day time they tie them to their girdles about them while the sheep pasturens peaceably in the fields▪ But and it happen that the said servants here any noise of wolves or any other evil beasts coming out of the woods or from the mountains/ Than anon they let lo●ose their hounds and let them run and comfort them strongly and for to give them the more hardiness/ they run after their hounds with good staves well piked with iron against the wolves or other evil beasts/ and if it happen that any of the sheep go out of the flock/ the good hounds which been well wont thereto runneth after and fe ch him i again without doing him any harm. And by these means the wise servants defend them & keep them so well that they yield a good account to the sovereign she peherde which taketh right good heed to their rewle● In like wise to our purpose/ is the good prince. Which is always busy and diligent for the safeguard & the dyffence of his country and of his people▪ to the which safeguard and diffence is nat possible that his own person may be in every place where charges lieth in▪ Therefore he should purvey to get him good help as well for the feet of knighthood as other ways That is to know of worthy cheveteynes that he knoweth for good & true & such as loveth him tenderly▪ as Counstable/ marchall Amyrall▪ & other men▪ to the which he giveth charge unto/ to make provision of good men of arms well used and learned in the were/ which he bindeth them by their oath to be about him▪ and depart nat without his leave but be ready always to do his commandment. to that intent/ if it be need that they be ready for to go against their enemies▪ so that the country be nat dyffowled nor the people robbed ne slain.  
¶ It is nat to understand that the men of arms themself should diffowle and pile the country like as they do in France now a days. wherefore as in other countries they durst nat do so▪ which is a great mischief & an overthwart ordinance▪ that they that been stablished and ordained for the defence of the people. They themself pile them & rob them full cruelly/ such there been that without killing or setting their houses a fire the enemies might do no more to them. This is nat the rightful means of were which aught to be just and without extortion/ But the men of were and the princes that send them to were/ so on the people been in great peril that the wrath of god fall nat upon them & grievously to punish them. For it is no doubt that the cursing of the people/ right fully given by suffering of to great oppressing/ may cause before god many evil adventures for to fall▪ like as we find ensample in holy wryt & in many other places. For every man aught to know well that god is ●ust and rightful/ And this great fault cometh but of evil ordinance. For and the men of were were well paid▪ men might charge them in pain of death that they should take no manes good unpaid for/ And by such means men should find victuals & all other things enough▪ that were necessary and great cheap enough & pleute/ me think it is a great marvel▪ how the people may live under this ordinance▪ and of the pity of their life there is no compassion. Now the holy ghost father of the poor people have mercy on them and beset them. ●ow to the purpose aforesaid▪ if a shepherd had an hound that would run upon his sheep▪ anon he would give him a great stroke with his staff Then it is nat sitting for a good prince that loveth god & his people/ to suffer his people to be rob & pyled/ & like as the hounds lie unbounden in the night to keep the sheep from thieves in like wise the cheveteynes aught to set watch and espies upon the Frounteres and to send far about them to that intent/ that the country and the people be nat stolen upon the night with thieves/ nor by no manner of cautel. And also that they may understand the covin of their enemies: yet there longeth another office to the men of arms. and that is this/ like as the good hound getteth again the sheep that is go out from the flock/ in such wise aught they to bring in the poor commons if they would err or fall in evil will of rebellion either by menaces or else that they take good heed of them. And for because that it might displease/ and be marvel to some men/ that a man should liken the office of arms to the nature of an hound Certainly the hound hath many properties. which a good man of arms aught to take heed of/ and he like unto ●or the hound loveth his master marvelously well/ and is full true unto him/ And in like wise it is necessary to the good man of arms dispose himself to the dyffence of his master for to die therefore/ And when he is committed to have the keeping of any place/ He heareth clearly and watcheth anon/ and maketh him ready for to god upon the evil doers and robbers/ but they will nat bite the friends of his master/ but smelleth them naturally/ nor his neighbours/ nor them that been of the household which he is nourished in ●●ut to his power he will keep them/ Also an hound is right hardy and feyghteth with great virtue. Also he is of great understanding and of great knowledge/ and right loving to him that showeth him love/ And all these conditions the good man of arms aught to have.  

¶ yet of the same.  
BUt for to come again to our first purpose like as it is said of the good shepherd which taketh good heed that his sheep be kept clean and ●helth. The good prince may nat at all times put the hole rule unto his ministers But he himself like a man that is benign/ aught to hear them in all causes as far as he may. And he should nat doubt nor dispraise t 〈…〉 tuous supplications of his people/ but he aught benignly to condissende to their requests/ after mercy and justice. Also he aught to take heed that they be nat diffowled nor eaten by false of years and ministers/ And for to speak clearly of this purpose/ a man must have great leisure and space and it might happen so that if a man would say the troth of many things. it should displease divers folks/ But withouten doubt it is great pity/ that such truth should be hid and kept close for any fear or favour of any person/ And to this purpose Seneke speaketh well. in the. vi. book of benefices in the. xxi. chapter/ I will show the he saith. Wherein they be deceived that be life up to great estate/ And what lacketh to them that men ween have all? No thing else/ but they can nat find no man that will tell them truth. And this sentence is true. For the servants that been about the princes say nat well of them, but only for their own singular profits. wherefore they intend no thing but to flattery & speak to the pleasance of lords. And so by their teyre language they blind their sovereigns. Therefore it is written in the third book of Polycratyque in the. xii. chapter. that the flatterer is enemy to all virtues/ & that he is fastened as a nail in the mannes ●ye that he is aqueynted with. And to the purpose of these officers: that is to know of the evil and except the good without moche speaking of their deeds I will nat make to long process thereof. But would god that the princes knew them well & understood their deeds and what people they have about them for ministration of their things▪ And me thinketh there is nothing that is so fowl ne so corrupt as is the conscience of some of them in all pervercytes/ but there been many that can by great malice/ hide subtly their vices under feigned simulation/ and under a fair colour▪ But and it so be that they can not hide the experience of their deeds/ and of their words/ i which as fair as they seem/ there is no truth in them/ nor will not she we outward the open perversity to them that falleth in their dangers/ & in their hands▪ Nor also it can not come to the knowledge of their lords. And also no man dare tell them for fere that the lord would be disposed with them that telleth him the truth/ for lords now a days will not here evil spoken of their men/ for there is a common word that runneth now in the country for to say▪ ●y lord hath a right good condition with him for he loveth no man that will tell him an evil tale of his servant▪ Alas it were a good guise for the lords for to here & understand the rule of their servants. But and it happened that any man for Envy accused another as it may happen some time to fall/ than when the lord had well inquired the troth and findeth his accusation false/ then he aught to punish and put him out of his house as a false liar/ & an envious man▪ And by this mean/ their folks' ●●lde d●ede for to do or say evil▪ and it should seize moche ang●● trouble that is done. But the lord should have will that every of his subjects should do their offices in peace which god hath called them to▪ The nobles▪ like as they aught to do. The clergy attend their science & to their divine saviour▪ The merchants to their merchandises. The men of craft to their occupation. The labourers to their labour: And inevery man in his degree to live with good policy without doing on y●r ●●●yon nor dishonest charge to that 〈…〉 that they may live covenably under him/ and that they may love him as they aught to love a good prince. ●nd that he may have of them the revenes' that aught reasonably to be gathered in his country without to great oppressing of his poor comyns/ like as Valere saith. That the Emperor ●beryus answered once to them/ that said to him/ why he set no greater subsydy on his people for he might well do it/ he answered and said/ it longeth quoth he to a shepherd to shear his sheep at one season in the year/ but not to flee him nor teere his skin/ in such wise that the blood come after.    

¶ The love that the good prince aught to have to his subjects. Capitulo. x.  
THere we must see a little of the right of the prince after the laws. That is to were if the good prince may set any new imposition or subsydy upon his people above his demesnes for any cause in the world. And me seemeth that the laws giveth licence enough and granteth that the prince may do it in some case. Notwithstanding it should be done as seldom as it might. And for to know for what cause it should be done/ it is to understand/ for the defence of his land against his enemies/ if so be that he be assailed by the war/ for the which he must hold men of war under wages for the defence of the land. Also for marrying of his children/ or for getting them out of prison/ if they be in that case. ●nd for these causes specially he may set a subsydy upon his subjects without of fending of the law. But yet it aught to be done with great compassion & discretion for the least charge of the people that might be. ●nd that he take no more than is necessary for the same cause that he set it for. ●nd in this case/ the rich aught to support the poor. And not that the rich to be excused nor exempt/ Like as it is now a days/ and that the poor folk be so much more charged/ for ●dare say who so ever be disposed there with/ that is a great marvel saving their reverence that the great and rich officers of the king or of other princes which have their great estate and power of the king and of the lords/ and that may well bear the charges/ that they should be except. And the poor men that have nothing of the king/ he bound to pay. And how may this be by rea son/ if I have given a great good to one of my servants for to maintain his life honourably/ and it happened that a need fell unto me/ ought not he to help me sooner in my distress than he that had never nothing of melyt is a strange custo me now a days that is used in this royalme/ In the teat of tails or impositions which been sette● for the poor men pay and the rich go free. But who that would do well should break this and make it to be borne evenly. Not that some of the great men pay and some not. Nor of such things would arise enuytees. For it should seem a manner of a bondage and a dispraising to them that pay it. But and it were brought that every man should pay/ then should there be no reproach/ yet notwithstanding I hold not with that/ that they that follow the war for the defence of the land/ but that they should be exempt And this that I say for the poor people/ compassion hath moved me for the great weepings and sighings that cometh bitterly from their hearts. ●or some of them there be that when they shall make their payment of this money which they be set unto/ they must fast and far evil afterward/ the poor man and all his household/ and fain for to cell their bed and their other things as good as for now. ¶ A would god that the king and the noble princes of france were well informed of this great mischief.  
For than I would not doubt/ for the great noblesse that is in their blood/ they would not suffer this great hardness and sorrow among the people▪ But it happeneth often times that there been such that he receyvours of this that is gathered/ which been great fat and rich/ and whether that all this good that is gathered come to the profit for that that it is gathered for/ god knoweth/ and so knoweth other men▪ And without fail if such goods be gathered for to be employed in superfl●yte/ & for other causes than for pure necessity like as I have said before/ it is great sin to them that set it/ and a grievous hurt ¶ And now to the purpose that hath been said here tofore of the noble Romans which were paynims & mysbylevers yet they governed them so well/ that it aught to be ensample to us/ as Valere saith/ for he telleth that the law of Rome was sucher That all manner of goods that were gathered for the war should not be employed/ but only to the use of that same/ that it was ordained to (and in no wise to be dispended upon superfluity of estate/ for superfluity of wines & meets taken more than is necessary causeth the body more to desire rest/ than the travail of the war▪ ¶ Now I wylleve at this time to speak any more of this purpose/ notwithstanding I could say moche more/ but for because that the sentence of such matters please not the evil mynystres which been made rich by this means/ and will also blame me therfores I may say to them without boast like as ●ryppydes that was a great ●●● t● said unto them of Athenes/ which prayed him that he wold● put out a sentence of a tragedy that he had maids Tragedy val● re saith it is a manner of a dyte that blameth things that been evylldone in order of policy of the comontye or of princes/ and said he made not his dytyes to blame ne to be blamed/ but to that intent that it should induce & stir men to good living And yet Valere saith more of the same poet▪ that he would not put himself such wise under/ that he would obey the sentence of the people/ and leave his own sentence. And upon this Ua lere saith/ for certain saith he/ fealty is to be allowed that is drawn and cometh out or reason. And saith also that he that hath so great reason may judge the truth of his own w●rke/ so that it be not done with pride ne boost/ but in sustaining the merit of his thing which he understandeth is worshipful and lowable/ For he saith/ whopray●eth another that he seethe virtuous/ desireth to have himself praised/ for both cometh of one case and of one like wisdom.   

¶ Ensample of ancient deeds to the purpose afore said. Capitulo. xi.  
●●r to make conclusion of that is said before. That is to weet that the good prince should love more the weal of his people than his own proper/ and that he shield not set▪ ● moche by the goods that be gathered for his singular profit we will yet call the Romans to our ensample and it be ●he words of Ualere. The right worthy Roman princes saith he had their hearts so much in the love of the common wel●/ and set solytel by their own/ that for very need they might not marry their own daughters/ but of the proper dyspen●es of the commons/ for they spared not so much that they had whereof to give them so largely as accorded for their evate: And ●● like wise when they were passed out of this world their dantes and their absequyes of the greatest of them▪ as of the worthy Fabrycyus/ and also of Scypys Auffryquant/ which were passing famous men▪ And also of other solemn conquerors/ and other princes of Rome which had rule of the commons goods paid them/ to the which all the commons were well assented/ for the merit and contemplation ●. the great honours and worships that they had done unto the city before tyme. For the worshipful men themself had no thing to make account of/ but only of their great and solemn ●ne acts which they died in their days. F●r though so were that they were not rich of the goods of fortune/ yet were they rich of the right great and noble honours which they had deserved before tyme. ●herfore it seemeth and true it is/ that the most worthy be not at all times most tyche nor best fortuned to richesse/ but fortune helpeth them by another manner which is more worshipful/ when she helpeth them for to get sovereign renown and worship/ for notwithandynge the ●o verte of these worthy couqueroures and noble men/ ●et were they dyctatoures or consuls that is as men might say ●m peroures/ or the most sovereign princes which received the triumph gloriously divers times/ which was a meruay ●o●s great worship that the romans died to their princes or sovereigns/ when they had won great victories/ as it shall be declared here after what thing the triumph should be. For in those days virtue was their richesse. And at Ro me the courage of men and women was right vigorous/ & who that was most virtuous most had of dignity/ for men looked not after at that time what every man was worth in richesse/ but how moche he was worth in goodness and cunning/ he was most authorized that surmounted in virtues wherefore Valere said these fair words. Such things reconsyleth and joineth the affinity of lords/ such things have power within and without. For by this every man intended for the profit of the common wealth/ and not for his own singular wealth/ saying that the princes had liefer be poor in a rich empire than to be rich and plenteous in a poor country. And therefore such guerdon was granted to them that the noblemen were soceured by the goods of the commons. And sith we be entered in the purpose of these noble Roman princes how that their noble virtues might & aught to because of ensample and mirror to all good princes & worshipful men/ yet Valere saith. ●e will speak of another worshipful consul/ which was called Marcus ●urynus/ which was a great conqueror/ & gate many great lordships to the Romans. But on a time when he was at siege before the city of ●amary/ the spies of the same city reported how● this Marcus sat but in right poor estate at the siege/ but of men of arms he had enough/ Nevertheless of vessel/ of richesse/ ●ne of victual he had no plenty. Than anon they of the city sent messen ●ers to him with great gifts for they supposed to overcome him with y●/ and the answer of him Valere putteth in writing for declaration of his great constance & worthiness/ & saith Marcus ●urynus which was a clere morroure by the holy rule of attemperance & polished in virtues/ would that the messengers of Samary should see what meet that he eat/ & how he sat upon a form before the fire and was served with little meases in treene dishes/ yet notwithstanding that he refused the gifts which were great sums of gold & silver & of rich vessel. And he answered them and said/ that he loved better to be master over riches/ than riches should be master over him/ than him seemed that he was master over riches/ in as moche as he refused it. But & he had received & taken ●● he thought himself that he had been overco me. And remember you right quoth he/ that Marcus will not be overcome with no gifts/ nor by battle if he may. ¶ This Marcus ●uryus was so worthy a man that he discomfited the king Pyrrus which came to the rescowes' of the city of Tarente against the Romans/ and the said ●yrrus had in his army. xxiiii. thousand men on fot●/ and. xxvi. thousand then on horse back/ of the which was slain. thirty. thousand. and there was taken. xiii. thousands And Pyrrus himself fled in to Italy▪ The first year of his wars the Romaynes wan much good/ but the worthy prince would never enrich himself/ but gave the good and parted it among his knights and his men of war except that that he sent to● Rome/ there to be kept for treasure of the city/ & as for himself/ the worship sufficed him/ and would that other had the profit and the winning. ● Also among other princes Ua lere commendeth the great virtue of a worthy consul called Fabrycyus/ which I have spoken of heretofore/ which semblably was of so great virtue that notwithstanding he had no richesse of fortune/ yet he refused tight great & notable gifts that the said king Pyrrus sent him/ hoping that he should overcome him thereby. And it was the same Fabrycyus of which men speak of the great worship and laud that the king Pyrrus his adversary said of him/ which was a worshipful and a fair word when he said▪ that the soon should rather lose his light than Fabrycyus his truth/ for the physician of Pyrrus came to Fabrycyus and said unto him/ that and he would quite him well his labour▪ he would enpoyson his master. But this worshipful man answered/ that such manner of conquering the Romans used not. And so took the physycyan & sent him to king Pyrrus/ for the which bounty and virtue of his truth he loved him so well that he sent unto him/ & said/ that he would for his sake make peace with the Romans/ and would never grieve them more/ with that that they would suffer him to have in peace that land that he had conquered of the Romans▪ But to that peas this worshipful man would not consent in lass than/ Pyrrus would depart from all the demeynes of the foresaid Romans. Then died this Pyrrus all his power for to draw Fabrycyus upon his party/ and be with hold with him/ and when he saw that he might in no wise get him the praised so much his virtue that he said he would never fight against him in a field & yet were the battles ready/ but he went his way unto tarente ¶ And yet Valere speaketh more of this Fabrycyus & saith that there was told in his presence how there was a Philosopher i Athenes that sew a seed upon a manner of leaving/ in such wise that he said/ that men should do nothing but only for their delight/ and for their bodily ease/ and this worthy man dispraised much this doctrine/ and held it for a foolish and a dyshonourable conceit/ and said/ that all manner of delights and they were not labourous in virtue aught to be dispraised/ not only of the body/ but as well of the soul▪ But they that have the good virtues and delight in them/ been to commend▪ And his sentence was true as Valere saith as it appeared open lie/ for the city of Athenes that was wont to be governed by the labour and study of wisdom and virtue/ as soon as it was wrapped in delights and lusts/ lost his lordship/ also the city of Rome as long as it haunted the virtuous exercise overcame and gate and surmounted all other lordships/ & how that Athenes lost his virtue hereafter ye shall know/ yet to our purpose of the good prince which loved the common weal of his loud: ¶ There was a king in Athenes that was called Epamymydas which was a man of meruayious great virtue and held his enemies greatly under him/ and at the last as he was in a battle he happened to be smitten through the body with a spear/ and when that he should die/ he had so great joy that he had overcome his enemies that his death grieved him not: Then he said to them that were about him/ now hath the gods given me such grace/ that I may see my city of ●hebes the chief city of 〈…〉 ce: And the great and coura gyous city of Lacedemone●is put under by our worthiness in ●rmes/ & I die not without air/ for I leave you. two. daughters which I have begotten. And this he meant by two great ●ytees which he had conquered. For he had no hair of his body but he understood that by the conquest of these two cities/ his name should be always had in memory/ like as by the children the father. This Epamymydes loved Just ye marvelously well. The lordships that he gate/ he gate them not for himself/ but for the increase of his land/ for he was so little covetous upon good/ that when he was deed/ men could not find whereof to do his obsequys. And also he was as little a boster/ as he was a covetous man. And he bore his estate so tem perately that nother of these points was showed in him/ bu● they showed by him. This is to say that his virtue surmounted all other/ she wing outward. And the reason that he had in his life/ he lost it not at his death as Valere saith. For when he was brought home to his lodging as good as half deed/ and his spirit was comen a little to him again/ he asked of the●● that were about him/ whether his enemies after that he was felled took his shield fro him or nay. And when he heard that they had it not/ he was pas●ynge joyful/ and made it to be brought unto him. And when he had it/ with a manner of mirth he killed it. And asked of the manner of the victory. And when it was told him/ he said that all things went well. And anon he passed out of this world/ by the which d● the/ the men of Athenes which often times had proved his force and virtue/ become idle and were in teste/ and were occupied but with vanities. For which cause they fell in too mischief and destruction.   

¶ Here after followeth the cause why Valere is so great lie alleged in this book. Capitulo. xii.  
FOr because of the noble book that the great Valere made of the worthy deeds of Romans giveth me matter to prove by ensample the clean intention which I labour in/ as it is showed here tofore/ in giving cause to stir courages to virtue and good living/ as well to princes/ knights and nobles as the common people. I allege him more than any other author. For the same Valere saith/ that virtue moveth a man more to desire honour and worthiness/ and to here good ensamples/ than doth the simple and feeble words. And this witnesseth ●●ystotle in the. x. book of Ethyques. And ther fore in she wing the style of that noble author Valere for to increase the courages of them that list to here the works of virtuous doctrine/ by the which men get very worship. I am moved to show here divers ensamples of things that been fallen to divers worthy men in times passed/ for their deserts set in mind in the same book/ which giveth great plea sans to the noble courages of them that should here it/ in trusting thereby to get great worships. For which honours/ ver tue is to be desired. For we see that honour belongeth to all solemn and excellent things/ as in cunning and virtue. And for as much as I call these Roman princes worthy conquerors & other that may be like than/ though they be no princes/ nor may not be/ for as moche as they have not so great lands and richesse. Nevertheless after the style of Ualere▪ It is showed that the Romans reputed the greatness of worships & worthiness in virtue/ and not in goods/ he calleth them not only princes/ but calleth them in his book Emperors/ like as it appeareth in divers chapytres/ as of Scipre/ Affrycan/ the great Pompee/ ●ylla/ and other/ and yet were they never emperors made.   

O● the liberality in princes & example of the Romans. Ca xiii.  
Athen we will contyne we our matter by approbations of ensamples longing to the samelyer to a virtuous good prince upon the second point of the three things which been necessary to him/ that is to wete that he should love the common weal▪ The good prince which that loveth the universal goods from his ●he aught to have liberality/ for it is to him a thing passing necessary/ & by the having of that he shall be profited in terrible wise▪ That is to know for the wealth of his soule/ if it be dysc●etely done. ¶ Secondly to his great honour and renown▪ ¶ thirdly in that that he shall draw to him as well the courage of his own people as of staungers/ for it is no doubt that there is nothing that profiteth more a prince than liberality with discretion▪ O how moche died it ones profit to the Romans when the legates of them of Cartage were come to Rome for to buy again their prisoners which were taken in the battles & wars among them▪ For the Romans gave all the prisoners again freely to the legates that were sent for them/ without paying of on ransom/ which we ●● right worthypfull men in their flowers▪ And also of great au●to: yte to the number of a thousand seven hundredth & four and forty/ wherefore Valere magnefyeth greatly this liberality in three things and saith: O lord god saith he ●how marvelous liberality was it/ that they would let go from them so many great enemies/ and l●ue so great goods as they my aht have had for them/ I suppose quod he that the legates that came for them had great marvel of their great largesse/ then he said▪ O the great magnificence of Romans/ equal to the benignity of gods For that deed was more plenteous than your enemies could have desired/ wherefore it is no doubt that for because of their great liberality the Romans gatemany lordships and dom ynacyons as many or more than they gate by force of arms. For many strange countries saying their great freedom and worshipful custom yielded them to the Romans/ not trusting to be made as servants/ but to be made more free. And Valere witnesseth the same/ saying that the Empire of Rome that is to say/ the lordship was not so greatly increased by the strength of their bodies/ as it was by the might of their courages ●nd yet in more praising of liberality which aught to be in princes/ and also of their meekness/ Ualere saith word by word like as Ifind in his book that for their beauty & substance/ there may not be given to liberality a more covenable company than humany ●e and meekness/ for they deserve one manner of laud/ for liberality is showed to them that been poor and needy/ and humanity showeth himself to them that be in sickness/ and in prison/ or in misease of their body. sikenes showeth himself to them that been fallen in misery/ in danger/ and peril of their bodies/ or of their goods/ & over such as he hath lord ship and power to punish and to forgive which myleryes for to pardon and assuage the great griefs that they be unbe under the grace of the prince/ wherefore every good prince is bound if he will use any goodness to heel his poor subjects with great compassion/ by the virtuous means above said/ keeping always the order of Just ye/ not to rigorously/ and specially in such things as be not contrary to nature. And though so be saith Valere that thou know not which of all these virtues is most to be allowed/ yet it seemeth that it is most sovereign that hath taken his name of the godhead/ & that he saith is liberality/ which is as a virtue divine/ & streteheth to every man/ for by that virtue men get them most friends▪ And for because it lieth more in the puissance of princes than of other men for to be liberal▪ ●nd also that friends and well willers is to them a thing passing necessary/ wherefore he saith it is to th●m covenable only for the increasing of their glory ●yke as it is written in ●olycratyque/ in the third book of the same in the xiiii chapter of ●ytus y●●mpereure/ which by his liberality ●ourged the vice of avarice that was in his father in such manner that he was called of all men/ the love and delights of all men's lineage. And ●ullyus saith in the second book of offices. ●here may be no greater vice in a prince/ or in him that governeth the common wealth then ●uetyse/ But for because that we say so moche that every good prince aught to be liberal/ It is necessary for to show in what manner/ and in what things he aught to be liberal where upon Senecke declareth in the second book of beny●yces/ and saith. The prince or he that will give/ aught too understand and know the puissance and the authority of himself that is the giver. And also the state of him that he will give unto. To that intent that he should not give a less● gift than were according to his honour. Nor all so a greater gift than were necessary to him/ that should receive it. And the prince/ or the giver aught to consider to whom and why he giveth that gift. For there is a difference in giving to a man that hath deserved it/ from a man that the pryn ●● list to give by his freedom and courteysye. For and a man have deserved it/ the prince aught well to see that the gift be ●uche that he be not blamed in no nygardyse/ nor in no cayty●en●sse/ and yet it must be done moche upon the largesse after ●● the man hath deserved it. But when the gift is given without merit or deserving/ though so be that it long to a prince/ or other mighty persons to give great gifts as longeth to their estate/ yet may they give little small gifts to the poor and needy persons. ●nd this liberality aught to be moderate by deed of discretion. As ●ullyus hath said her● before. ●or let us suppose that the prince or any other be liberal and in will for to give/ yet aught be to be well advised how he may continue in virtue. ●ot only as they that give their goods folely/ and departeth it without any order. For the liberality of their gifts/ aught to be of their own goods/ and not of other men's. For as saint Ambrose saith in the first book of offices. That may be called noolyberalyte saith he. when a man giveth to one and taketh from another ●or there may nothing belyberall but it be Auste. And also for as much as it is said/ that liberality is a virtue divine/ which longeth to every good prince.  
¶ And truly it longeth to every good prince soveraynely to guerdon every man that hath done him good/ and showed him love/ and he aught not to take heed of the feebleness of the person if he have done him good se●uyce/●ut to the gretnesse of his estate/ which may right well reward him for his good deed. ●yke as it is written of king ●ary o●●●t se●●ot the same king Dary y● the great Alyxandre discomfited but he that entered in to the lordelhyppe by a cautelous mean that he made his horse to neigh/ for because that the Princes had made such an ordinance. For when they might not accord among theymselfes/ which should be heir unto the king and to govern the royalme. ●hen they made an ordinance that they should go forth together early in the mourning before the temple. And whose horse that neyed first should be chosen for king/ & this ●ary the night before made lead his horse with a mare in to the place where the assemble should be on●y morrow/ & there the horse leapt the mare/ & on the morrow wh● the horse came again in to the same place/ anon he began to neigh. And so this ●●rye was chosen king of ●●rse. That same ●arye being in his little fortune/ a man that was call led ●hylomytes gave him without any asking a mantel with his good will▪ ●●t withstanding that he was a right great negarde. The which mantel pleased marvelous greatly to Dary: Then it happened afterward when Dary was king he forgot not the great courteysy the Phyl●mytes had done to him/ but gave him the city and all the isle of Samos. which was a plenteous and a good isle/ in the which the philosopher Pyctogoras was borne. But this king Dary ●xtemed not the price of the mantel that was given him but only the liberality of the giver/ and the puys●aunce also of himself that might goodly reward him for his kindness.  
¶ Also Mytrydates the passing rich king/ which reigned over. xii. countries showed great liberality & guerdon ●o one of his knights/ which was named L●on yeus for the getting him out of prison from the hands of his enemies/ which had taken him before in battle/ gave for him great number of prisoners. For he loved better for to increase his enemies than men should think that he would not reward his men that had worshipfully deserved it.   

¶ Of the human pity in a prince. Capitulo. xiiii.  
W● have spoken enough of liberality in the good prince. And now we must speak of other virtues longing to the same by like merit and laud/ that is t● weet of humanity & meekness▪ which been necessary to be known with every good prince/ and for to prove that it is so/ we shall show it by exsanyle. And first of the great humanity y● the worthy Roman prince Lucyus Emylyus Publyus showed unto the king Par●es when he had discomfited him in plain battle/ so vyctoryou●ly that he was taken and led towar▪ Lucyus▪ But when he understood the bringing of this king Parses? The worshipful man Lucyus went against him And when he met him/ he would in no wise suffer him to kn● le before him but took him benignly by the hand and took him with him arm in arm/ and comforted him & worshipped him/ and made him to sit with him at his board and in his counsel. Notwithstanding the king Parses' was full loath thereto/ and would not by his will have taken so moche upon him▪ But nevertheless this worthy Lucyus entreated him as he had been his own brother? A what noble virtue is it in a prince/ or in any worthy man of arms to be piteous & human to them that they have overcomen and discomfited/ as we may have ensample of E●tor of Troy of whom men say/ there was never ●yon more fy●rse/ ne more cruel in battle than he was? But anon as he had overcome his enemies and meked them to him/ in yielding & crying him mercy▪ ●here was never lamb more meek nor debonair than he was/ for he would entreat them as gently as they had been his brethren/ by the which he was so greatly profited that for his deboneyrete divers people came and yielded them unto him: And so this condition every good prince and worshipful man aught to have? But not as the lords and other men of arms do now a days/ when they conquer lands and fortresses Eytees and other places/ as soon as they be entered in them/ it seemeth as they were dogs that were famished for hunger/ and without any pity of mordres and horrible occysyons of christian people/ dyshonouryn●e the women and put all to ruin▪ Alas what hearts have these people to do so cruelly to their own likeness/ which is against nature and against the law of god/ whether they be not afeard that the fierce devils of hell will ●auysshe them in to the city infernal/ For it is no doubt but they shall come thereto at the last end? And certainly such people aught rather to bear the figure and the cheer of an horrible serpent/ than human and piteous cheer/ for under the likeness of man they bear the great felony and cruelty of a wooed be'st▪ But Marcus Marcellus which was a prince of Romans and of great authority died not ●oo./ For when he by his great manhood had won the city of Syracuse which was a noble and a strong ●yte/ when he was gotten up to the highest top of the castle for to see the for tune of the city/ and had consideration of the great st●●●g the that it was of/ and how it had been governed before time with many worthy kings/ and how it was wont for to have great power both by see & by land/ & how it was wont fulfilled with great sorrow and mys●● gave/ he had such pity upon the desolation of his enemies/ that he wept for sorrow.  
¶ ●et against them that been so cruel and so ●●naturall against their prisoners for because of ●ouetyse/ and for to constrain them to pay greater ransoms than they may get which is great horror to see or here the great torments that som● that been cruel and borryble men done to their prisoners/ for ●arasynes may do no worse than they do. ●ut and such handgemen die on good deth●/ me seemeth that god and nature doth them wrong/ Nevertheless I doubt not but that they shall be sore punished therefore/ for god is just. A lord● god/ so died not that noble and worthy prince Pomp●e which was an excellent man of arms/ for he conquered almost all the parties of the ory●ute. But among all other when he had subdued the king ●●gram of ●rmonye/ and taken. xl. thousand of his men/ and king ●ygram was brought before him also/ which took of his crown and set it down a● the ●eete of this noble Pomp●e/ and thought too have ●n●●●● down before him ●●pynge full tenderly. This noble Pomp●e would not suffer him but comforted him with all his power and at the last set him again in his estate/ under the obeisance of y●●●maynes/ for him thought it was as great worship for to make kings/ as for to put them down/ and unmake them.   

¶ Of meekness and deboneyryte in a Prince Capitulo. xv▪  
H●re before we have spoken of the humanity o● the good prince. And now we will speak of the meekness that he aught specially to show unto his subjects/ in confourming and drawing to him the love of his people/ for without any doubt there is nothing more swetter ne more favourable to a subject/ than for to see his prince benign and courtey see unto him/ nor the prince may not so well content the hearts of his men and famylyeres with his good/ as he may by his meekness and benygny●e wisely and dys●retely done/ not that he should be so familiar/ that men should set the less by him and have him in the less reverence/ but in keeping of his honour which of dewetye aught for to be showed unto him of his subjects/ yet ●e aught benignly to here and understand their requests and petitions/ and answer them with fair and sweet words. And for a little miss deed he take not over great disdain against none of them/ For the greater and the higher that a tower is the less it seemeth by the cast of a little stone. Also in likewise ye shall understand of ●hylostratus that was Duke or king of Athenes which ●yde a worship full deed/ as ye may understand here after/ He had a trusty friend which he loved entirely and he was called ●ranlypus ●oo●t happened on a time as they sat at their supper/ this ●ransypus was greatly amoved with anger/ and said many great Injuries and vy●anyes unto Phylomuse lost●atus his lord/ But his noble lord said never an angry word against him/ But prayed him fast that he should not be angry. ●or that he should not arise from his souper with anger and wrath. But this ●ransypus was so greatly moved with Ire/ that he spitted in his lords visage/ but for all that/ this worthy prince would not be moved with anger/ in his courage/ but withdrew his children which would have shayne this Transypus/ and to avenge the high majesty of their father. On the morrow came one unto this worthy prince & said/ that Transypus was as a man out of his mind for anger and shame of that he had done & said over even. And like to slay himself. For the which Phylostratus had great pity▪ And anon came unto him and cleped him/ and comforted him/ and forgave him/ and promised him by his faith that he was & should be as well in his grace as he was tofore▪ yet more of the good prince Phylostratus/ he had a fair young maid to his daughter/ and a young man that dwelled in the town loved her so moche that he was almost deed for her sake▪ ●oo it happened on a time that she went with her mother in the town/ and the young man that loved her so well met her of fortune in the street/ and he was so overcome with love/ that he might not restrain himself/ but suddenly went to her and kissed her afore all the people: The mother of this maid/ which was wife to Phylostrate would ne des that this young man should be deed for that offence/ and often times stirred her lord thereto▪ But Phylostratus answered her again full piteously and said: And we should make them to be slain that doth love us/ what shall we do●●● them that doth hate us▪ And this was a worshipful and a piteous answer▪ ¶ Also of the worthy Pompee that is spoken of here tofore/ It is written that he was of so great virtue and courage that he would n●t be lightly moved to anger ¶ He suffered patiently many Injures and wrongs that were done unto him by Envious people: For because that he was so curious in Cunning for too increase the common wealth▪ ¶ But for all that/ he would never leave too do well.▪ wherefore it appeareth to be true that Valere saith in his third book/ in the first chapter of sapience/ where he saith that sapience is so like to force/ that it seemeth that it is borne of her or with her. ¶ yet may ye see another ensample of the right debonair & chivalrous king Pyrrus which we have spoken of divers times here tofore/ he was a man of great courage/ and had many virtues/ he worshipped the good and honourable persons/ like as he showed oft times to the Romans during the term of wars that was among them▪ So it happened upon a time he discomfited the Romans/ yet was he never the more proud nor cruel against them/ sick as now a days if men have victory of their enemies/ they wax so proud that they can not know god neman/ which is a great folly/ for a man should think that fortune dystrybueth often times after her will/ and giveth victories to a man at one time/ and at another time turneth the wheel▪ But this Pyrrus for the worthiness that he knew in the Romans would not leave his noblesse▪ notwithstanding that he had the victory/ but went against their enbassadoures/ when he understood that their coming was for to desire their prisoners & worshipfully received them.   

¶ yet of deboneyryte & how fortune may change. Ca xuj.  
YEt to the purpose of the wise/ meekness of the prince. And also how fortune may change in a little while we have ensample in that that befell to the said king Pyrrus/ by the which we may conclude for certain/ that by pride a man is not enhanced to good fortune: This king Pyrrus was a great warrior and a victorious man over many other princes & kings▪ And like as fortune died help him for to conquer & get royalmes & lordships/ in like wise she ●oyed and condyted him for to loose them by grievous dyscomfytures/ and finally by battle brought him to his last term/ and that was the death/ for as he maintained the war in many lands that he had gotten/ they of ●rece were so adread and so a feared of him for the great battles that he had made against the Romans/ and against the ●artagyences that they wist not well what for to do. So it happened that he went against a city of Grece that was called Lacedemone which was a city of great renown. But at that time it was better defended and saved from destruction by women than by men/ as Valere saith/ for in defence of the same country/ there came so great number of women/ that of very force Pyrrus must needs depart thence shamefully/ and had one of his own sons slain/ which caused him to take right great so row & heaviness/ and so fortune at that time was not his friend. And when he was parted from thence/ he went before the city of Argos/ and there he was slain with the cast of a stone & thus ended the king Pyrrus/ which had tormented many one upon earth. ●elenus son of antigone which was king of urges made great joy for the death of Pyrrus and made smite of the heed from the body & with great joy he brought it to his father. But antigone like a wise prince blamed him for that he made so great joy for the death of so noble a knight as he was. And for because also that he had no pity/ saying ● great ●reylte of fortune which is never stable/ & forthwith he worshipped the heed/ & took away the covering of his own h● the which was covered after the manner of kings of Macydone/ & with great honour covered the heed of Pyrrus/ & made take the body worshipfully out of the field to be brought unto him/ & forth withal he let bury him with great reverence/ & made for him worshipful obsequys after the use & custom in those days/ & as the son of Pyrrus which was brought unto him prisoner/ made cloth him in royal clothing & bade him take unto him the courage of a king/ & gave to him the ashes of his father's body in a vessel of gold & bade him go ho me again to the Empire which was his father's kingdom ●●d so it seemeth to me truly that in the sentence of this story is well comprehended the variance of fortune like as it is openly declared by Pyrrus/ as for that great liberality/ meekness/ & humanity. And also of the worship & honour of this worthy prince which aught greatly to be recommended among other princes afore said. ¶ notwithstanding it is written in like wise of Hanyball the Emperor of africa which was a right famous & a manly knight/ & had many victorious battles against the Romans/ & other while he lost. But this same worthy prince when he had won the vytory of any battle/ as he died of many one/ he would an one make search the field And all worthy princes & knights that were found deed in the battle/ he would an one let take & bury them/ as well of his enemies as of his own with great honour & worship/ like as he died with the worthy Roman prince that was called ●mulus ●aulus/ which was slain in the battle of ●●nes/ where was so great occysyon of Romans/ that he filled threpypes full of rings of them that were slain/ and sent them home in to his country/ for at that time it was custom that all noble men should were rings/ and though this seem a great marvel/ it is no wonder/ yet all these cronyclers and writers of stories recordeth the same. But it may well hap pen that the pipes were not so great in those days as they be now/ orels it was some other measure that was so called at that tyme. And after this battle he let nobly bury the body of the said ●mulus Paulus. And in like wise he died unto another noble Roman prince/ ●●e which was called ●●yberyus Graccus the which was slain also in another battles and wh●n he was brent took the ashes/ & gave th● to his knights in a vessel of gold to bear home in to his own countries and in like wise also she died to Marcus Marcellus which was slain in another battle/ for anon after the battle he made cast rich clotheses upon him and brent him as the custom was at that time/ and set a crown of ●auryer on his heed as for a victorious prince/ for not withstanding that he was slain/ yet had he won the field upon hannibal But yet was the noblesse and the courage so great of the worthy prince Hanyball that he worshipped as well his enemies when they had overcomen him/ as he would be worshipped when he had overcomen them. Wherefore Valere saith/ that this huma nyte gave a greater voice and laud to Hanyball/ ●han the byctoryes that he had won▪ For he saith that he overcame them by the malice of ●●fryke/ and worshipped them by the courteysy and the meekness of Romans.   

¶ How a prince should not be proud though fortune favour him never so moche▪ Capitulo.▪ xvii.  
●Or because we have touched that no man for no mane● of fortune that might fall unto him should be proud. And that it may be example to every good prince for to keep him therefro/ I will show you what Valere saith therein/ he saith thus▪ That the Romans were conquerors for because that they were not proud when good fortune fell unto them/ like as some done that been as half out of their mind for joy when prosperity falleth unto them. ¶ But the Romans he saith gate more in sparing of them that were overcomen/ that is to say in the goodly demeaning of them that were taken then by overcoming of them/ ●nd for to understand certainly that man's good fortune blindeth him so by pride that he can not know himself/ nor understandeth not the course of her play/ and afterward casteth them down in his horrible pytre/ It appeareth among other ensamples by Hanyball which was prince of Cartage afore said/ For notwithstanding that he had many good virtues in him/ he rose in to so great a pride for because of the victory that he had upon the Romans as hath been declared here before/ that he disdained for to here any man speak to him/ but made other men speak with the people/ which brought unto him report again And he trusted so moche in his own wit and in his good fortune & felicity/ that him seemed no man could show him nothing but that he knew it well enough before/ wherefore on a time he dispraised a wise knight of his which was call led Maherball that said and affirmed/ how he had advised by what manner of mean hannibal should get Rome/ ● how he should soup in the Capytole which was the chief fortress of the city/ but he list not to here it/ nor set not thereby/ for him seemed that he was wise enough himself/ for to get it without any fail/ but his thought beguiled him/ for he failed thereof/ wherefore no prince aught not dispraise to here other men's opinions/ and specially of such as been wise men/ For there is no thing be it never so subtle/ but man's wit may imagine the means for to obtain it▪ But the proud man deygne not to inquire/ For as Valere saith/ felicity after the common course will not suffer a proud man for to here the voice of a meek man/ though it be never so true and profitable unto him/ for because he hath no moderation of attempe●aunce/ So was the end of this hannibal as it is contained in the Roman stories▪ For after that he had long travailed the Romans by many great battles/ fortune turned so moche against him that at the end he lost all his Empire/ his men/ and his goods/ and was compelled for to flee & hide himself. But he could find no prince in the world that would receive him for fere of the Romans for which cause he fell in despair and slew himself by v●nyme that he drank ●nd so this hannibal died wretchedly/ which was in his time one of the manliest princes and best fortuned in the world as it is showed in stories. And therefore to our purpose/ the words that was sometime said by Salon one of the. seven. sages is verified here against them that weeneth to find & have felicity by richesses/ honours/ and delights/ saying that no man aught to call himself urouse as long as he liveth in this world/ for we been subject to fortune unto our last days/ which is changeable and doubtful/ by the which changes/ it happeneth often times that the name of felicity is taken a may f●o●●e many creatures.   

¶ How the good prince aught to love justice. Ca xviii.  
AS me seemeth we have spoken enough of the matter of two of the first points and of the brawches longing to the same/ Upon which the natural prince and not the tyrant aught to be found/ upon the feet of his gover nance like as we have promised to speak of here before. That is to were how he aught to love and dread god above all things. ¶ Also the second point that he school the love and keep the common wealth of his land more than his own proper. ¶ Now we must speak of the third point which is/ that he aught to keep and love justice/ where upon we must first see what is justice/ & afterward the manner how the good prince aught to keep it/ and what things be necessary for the keeping thereof. And how the old ancients that were well taught kept it. And upon this we will show some ensamples to the purpose like as we have done here tofore? Arystotle saith/ that justice is a measure that yieldeth to every man his right. And yet a man might declare more upon this word after the discretion of the said virtue/ but for as much as I have before this time touched this matter and specially in the book of discretion/ which is made of the wisdom of man. I pass the more lightly over at this time for by cause that I will declare you ensamples according to our matter. first the good prince aught to love justice in such wise/ that for no manner of favour he break it not? For the ancient faders before us loved justice so well/ that they would not spare their own children? Like as it was showed by an▪ Emperor which commanded/ that what man that broke a certain commandment which he had made should ●ose both his eyen/ For though his own son fell in the case he should not be pardoned of that same pain? So it fortuned afterward that his son broke this commandment/ and forth withal he would have done this justice upon him. But for as much as that he should reign after him and he were made blind of both eyen/ it seemed to him that he might ne ver govern well his subjects/ nor the common wealth of his royalme▪ wherefore he found a remedy for to satisfy his come mandment▪ ●nd also that the liberty of his governance should not be all taken from him/ But that remedy was right piteous/ for he made to put out the one eye of his son and another of his own▪ Then I say if they kept rigorous justice at that time▪ it is as much released in the time that now is▪ and more over I have before this spoken of evil ministers/ wherefore I will as now pass over more shortly▪ ¶ But yet to the purpose of rigorous justice/ the worthy Roman prince/ which was named AulusPostunus which by his wisdom & great hardiness discomfited a manner of people that were called Uolques. But before or the battle telle●he made cry and defend upon pain of doth that none were so hardy to put themself in prees for to fight nor depar te out of their lodging without the licence of him. This said Aulus Postumus happened to go out of his host for certain matters that he had to do. So it fortuned that a son of his had a knowledge where a cerayne of his enemies were lodged and anon he took a certain people with him & fought with them and discomfited them. And when his father was come home again to his host/ and heard of this thing/ an one he gave judgement and said/ that it was more harm for to save that man fro death that breaketh the laws and commandments of princes/ not withstanding that he had the victory of his enemies/ and also for ensample to other men/ than the discomfiture of a few popple. And forth withal he made ●myte of his sons heed. ¶ Now we will pass over of the rigorous ensamples and we will speak of the good prince how he aught to keep justice/ and what things be necessary unto him for the same. And first he must be purveyed specially of rightwise & true counsellors/ and that they love better the life and worship of the prince and the wealth of the commons/ than their own singular profit. But Ifeere me that there be few such to find now a days. But and a prince have such discrete men about him/ he may well keep the rule of justice and other particular matters which shall increase and multiply him in power/ in might and in richesse. O where is that prince that may thank a true counsayloure sufficiently enough/ for the great goodness that he may find in showing of his counsel if he will believe him/ It is not showed in the story of Romans that Scypyon Nasyca the wise man which was of the noble line of these other Scypyons that were so worthy men of arms/ that he notwithstanding that he sewed not the wars as these other died/ yet was he so wise in counsel and governance of the common profit/ that he died as much by his wisdom as the others died by their arms For he fought so with his wise reasons namely against some of the mighty men of Rome/ that would have put under the Senate/ and also the common wealth/ wherefore Uale re saith of him that he discerned no less thank of the people in his koote/ then the other warryoures in their arms/ for he kept the city from any great inconvenients & moche goodness showed them by his means.   

¶ what manner counsellors a prince should take. Ca xix.  
_●Owe we must advise/ among what people the prince should choose his counsellors/ for to be well counseled/ shall it not be among the young men/ Nay/ for they counseled sometime evil the king Jeroboam/ and so have they done many another prince ● But he shall choose them among the old wise men/ which been good men/ and well expert in counsel for they been more ready to give good counsel than the young And of necessity it longeth to a good counsayloure/ that he be well advised of the matter that he comeneth of● or he give coum sail therein/ and that he give not to hasty credence though a matter appear fair before him/ unto the time that he have well proved the truth therein/ for at the first apparens a matter may show otherwise than it is in effect ●nd Arystotle speaketh of the manners of the old ancients in the book of rhetoric▪ and saith that they were not light of believe/ for by cause that they had been often times defrauded/ wherefore they will not lightly determine a thing in haste that is doubtful▪ But they will often times construe it to the worst/ For they have seen it often times fall so in their tyme. And therefore they be not ready for to give counsel hastily. ¶ Also they will not give no great trust upon a little fundament/ nor upon a little encheason/ for they have often times seen a thing fall otherwise than they thought/ wherefore they will not give hasty counsel upon great emprises/ without great advise and delyberation. ●nd all these things be commonly con trary to young men. And also all other natural things weigheth more in the old man than in the young. But to say that all old men been wise. Iwyll not say so/ ●or Arystotle saith that there b●n two manner of ages/ one is that that followeth after youth/ well ordained/ and well attempered/ and this age Tullyus alloweth greatly in his book of age. The other age that cometh after youth/ is that/ that is undiscrete & wavering & this age is subject to many miseries/ & is not worthy to be recommended. And therefore Ihave said that the princes should choose his counsellors of the old wise men. And yet to speak more of them thought so be that they have not so great bodily strength as have the young men/ yet they may have greater virtue & discretion in counsel/ as Ihave said before/ which is more needful & profitable than the strength of the body/ In as moche as it is more to be allowed & is more noble/ the virtue of understanding & of discretion & knowledge/ then is the strength of the body/ for after the wise working of coum sails of old wise men been well sustained & governed the royal magestees/ the ●ytees/ and the policies/ & the common wealth/ which often times been cast down by the young men/ as Tullyus saith/ as it appeareth clearly in divers stories. Then though so be that age taketh away the. bodily strength/ yet it aboundeth in wisdom and understanding which things been most to be allowed. And therefore aged men that been sorry that their youth is passed/ it is a sign that they be nother wise nor virtuous/ for that man is not wise that chooseth not the more profitable thing/ and why that men dispraise age is for nothing else/ But that it taketh away the will and the delectations of the flesh. And therefore age aught not to be blamed/ but aught to be greatly thanked. For in that it taketh away the rote of all evils/ For after the saying of Archyca of ●arence that was right a great phylosophre. There is no greater pestilence given to the nature of man/ then is the will of the body/ of the which groweth treasons/ subversyons of cities/ and of people/ and defouling of women/ and all evil things/ nor there is none unthrifty thing but it will draw it unto the courage of man at some time/ it is she that destroyeth the judgement of reason/ and putteth out the eye of man's life. And also she hath none affinity nor communication with virtues/ So than it is more lowable for to choose age then the delectations of the body/ which young men glad lie will not eschew. Wherefore the old men been more noble & set less by contrary things & reproves against themself than the young men done. As Arystotle saith in the. viii. book of ●thyques: And Tullyus speaketh too the same purpose and saith/ that age is stronger & more courageous than is youth wherefore Salon the great wise man of Athenes answered to the tyrant ●ytsycratus which asked him how he durst be so bold to answer him so malepertely/ he answered him and said/ that it was by the force of age/ and this is contained in the translation of Valere which Ihave gathered out of his books/ somewhat going out of my first process that speaketh of justice/ for to declare what counsellors longeth to a good prince.   

¶ ●owe a good prince not witstonding that he be debonair & meek aught to be dread and doubted. ●apitulo. xx.  
OF justice and whereof ●●●●●ueth/ it is tight well known that it longeth to a good prince to punish or cause to punish the evil d●ers/ wher fore I will leave speaking of it at this time/ for because that I have touched it here before▪ And I will proceed upon that that longeth to the said good prince after the truth of justice/ and that he should yield to every man that belongeth unto him after his power▪ And if he keep this means of justice/ he may not fail for to do right in every thing/ for if he do thus he shall yield to himself that is dew. For it is reason that he use the same right that he will do to every man. That is to know that he would be obeyed & doubted of right and reason as is according to the majesty of a prince. For in what land or place that a prince is not doubted/ there may be no good justice▪ ●nd how that it longeth to a prince for to be doubted it appeareth by the worthy man that was named Cleartus that was duke of Lacedemone/ which is a great part of Grece where were sometime passing man lie people▪ This duke which was a knightly man and a great warrior to that intent that his people should dread more for to flee than to die/ said to them in this wise/ that men of war aught rather to dread their prince than the death of their enemies. For the which words/ and for the great justice that he died upon them that were evil and cowards. They abandoned themself without sparing or fere that they achieved many marvelous emprises/ wherefore it is no doubt but y● the prince aught to be doubted though he be never so mekene so gentle/ for the meekness aught to be taken but as a thing of grace/ which every man aught singularly to take heed of/ & not to the intent that they should dispraise their prince for his great gentleness. And for this cause the old auneyentes painted the gods of lordship which was figured like a lady & set up ●an high royal throne/ & in the one hand she held a branch of olive and in the other hand she held a naked sword/ which signified that in lordship aught to be benignity and mercy/ & also justice/ and might. Then the good prince as it is said before should be governed by the old wise men/ and yield to every man that is his dew. And also he should will that these good and worshipful men should be reverenced for their merits and their good virtues after the sentence of the wise man which saith. Arise against the bald man. For in old time men were wont to do great reverence to the ancient wise men▪ and namely they of Lacedemone which made many worship full pleyes. And this came in by the introduce you & the laws of Lygnegus their honourable & wise king which he had taught them. For he made many divers of them/ which they maintained long time after. So it happened on a time that an old ancient man went to the Theatre of Athenes for to see the pleyes. This Theatre was a place in which all the young men assembled in/ for to prove their might one against another/ as in arms/ or justes/ or wrastelynges/ and all such other things. But none of all the other citizens of Athenes would give no place unto the ancient man for to sit in● So he went so long about that of adventure he came where the Ambassadors of Lacedemone were set to see these pleyes which were come in message to Athenes goodly young men & lusty/ & when they saw this old man come/ they rose up a yenst him after their old custom and died him reverence and set him in an honest place among them. And when the people saw this they commended much the good custom of the strangers/ and said among themself/ we wot well enough that they died right/ But we abode for too understand what the strangers would do.   

¶ How the good prince should use the counsel of the wise men. Capitulo. xxi▪  
WE have said/ how the good prince should worsh●yp the old wise men/ and use of their counsel. ¶ And for to use the counsel of wise men▪ A knight that was capitain of the men of arms whose name was cal-called Mynucyus said a fair word to this purpose/ as Valere resyteth▪ For when he would go to yield grace to Fabyus of that that he had saved him and his host/ he said unto his knights/ fair lyrdes saith he/ I have often times heard say/ that he is the first in the work that can give good counsel of such matters as been for to do/ as the case requireth. ● The second is he/ that believeth the good counsel. But he that nother can counsel/ ●e understand good coun● sail/ he is of no manner of profit▪ And therefore fair lords/ we will set aside the first/ that is to say/ that we be not wise enough for to give good counsel/ for we have no sufficient wit there to/ wherefore let us take the second/ that is to say▪ Let us obey unto Fabyus'/ which is right a wise man▪ and of good counsel/ and so they died▪ For the which cause and counsel he overcame them in battle/ for he was right a wise man: ¶ And yet to the same purpose/ that is to say/ that Princes should believe and use the counsel of the wise men▪ The great Dyaletyque saith/ that every man ought to believe him that is expert in his craft. That is to know that the good prince aught to take counsel of divers folks/ after the matters that he hath to do in/ For as the gover nance of justice/ ● the divers things that may fall therein of such things as he aught not for to take counsel of his men of arme●/ nor of his knights. But of the Legystres and clerks/ which been expert in that science▪ And as to the ●eete of arms he should not take his counsel of the clerks. And in lyke wise of all other things. Like as Valere saith of Quin tus Scaevola. That not with standing he was right a great Legystre and a shower of right/ yet when men come to ask him counsel of certain customs of the offices of Rome./ He sent them word that asked him the questions to Furnes/ or to Chastelanus/ which were expert in the same customs. Not with standing peradventure he could as well have told it himself. But he would that every man should entremete or meddle of that science that he had given him unto without more. For the which feet Valere saith/ he recommended more the authority in that/ that he would not take upon him other men's offices/ then for the greatness of his wisdom/ And this is against them that would be above all other/ and meddle of every thing by E●●ye and Pride. ¶ Now a good prince should use the co●msayle of wise men/ for to keep justice and do equity to himself/ and to all other. first he must take heed that these men that be committed by him in to offices/ be not corrupt ne defouled/ nor of evil living/ And that his justyces be not favourable unto one party more than to another. Like as it hath been touched here tofore/ And also that he spare no more the great than he doth the small. ¶ And for because that commonly there is showed more favour to the rich/ than unto the poor/ which is against God and right/ wherefore ●●●rchasus the Phylosophre likened the laws unto ●oppe webs/ that the ●pydre maketh/ and said. ●hat the ●oppe webs took not the great Flies/ nor the great hornets/ But it taketh the little Flies/ and feeble Butter flies and letteth go the great/ that often times breaketh them and flieth through/ So in like wise it is of the Laws/ For the grate and the mighty breaketh them often times and passeth through them without any fear.  
But the poor he taken and trapped: And this cometh common lie by the false covetise of them that should minister justice And therefore the wise man Perycle said/ which was of great authority in the city of Athenes & right virtuous. As ●ul lus witnesseth in his book of offices/ that it behoveth to him he saith that medeleth of justice/ not only to have his hands and his tongue close/ but also well his eyen▪ This is to● understand that a man should keep from receiving of gifts that corrupteth the judgements of man▪ Also that he keep himself from over moche language/ and from the incon venyence of the flesh. For the common people taketh heed anon to the life of judges/ and of great people/ for by them they tak●●nsample of their living.   

¶ How the good prince aught to take heed upon the rule of his officers. Capitulo. xxii.  
FOr because we be entered in the purpose how the good prince aught to be diligent for to take heed upon the rule of his officers for because that in officers may be great pr●iudyce to the welfare of the royalme ●or of a lordship and by them is often times given great blame to princes for their misgovernance/ and the princes not knowing of their rule/ we will somewhat hold this matter more at long in showing good ensamples which been expedient to our purpose. ¶ For because now a days men make no great elec●yon in regard of virtues & of wisdom for as much as they set men in royal offices and give them power of justice/ and to govern the people which be not able/ but that they be put in by favour and help of lords/ and friends/ it were more necessary that this custom were amended/ and that we should use the custom of Remains/ In such case as here after followeth/ ¶ It is to know as valery resyteth in the. seven. b●ke/ which is called Repulses by the. v. chapter/ that the Romaynes which governed sovereignly the common wealth of their Cited And for to accomplish all their things in order and reason/ they had a manner that from year to year they changed the most part of their officers▪ And they died so for because that they should take heed of them that they died not amiss while they were therein/ lest they should have been punished of terwarde▪ And also to that intent that they should not wear proud in their offices/ wherefore all the lords of Rome assem bled together once in the year▪ ●hat is to know such as had power to give the offices/ in a place that was called/ the field of ●ars. And as it was accustomed th●re came great & ●mal for to ask offices/ such as longed to his faculty▪ And every man had a proper habit of white/ and every man put in there his requests of the office that he desired. And for because y● the lords would ●e dysc●yued to give offices to such men as were not worthy to have them/ they had ordained a certain men that were wise and discrete for to inquire of the deme● ning and the good living of them that asked the offices. And they should bring in by writing how they had been governed befor●tyme in their offices/ if so were that they had any before that time▪ And by this means they received such men as were able▪ And they that were not able/ they refused them boldly. And would god that men would do so now a day ●s in all countries/ for by such means every man would pay ne himself for to do well/ and for to get him a good name/ so at that time after the exercise of their virtuous works▪ men were put in to their offices/ and not after the favour of lordship and friends▪ And so by this it is showed that for the governance of the common wealth/ certain men aught to be chosen and ord●y●ed in every estate after the office that he should meddle in/ as it is showed heretofore. That is to know for the f●ate of knighthood/ the men of arms and such as longeth to that faculty. And as for the clergy studyantes in science speculatyves & in arts liberal as well as in other/ as ●●llyus saith. And in this the prince aught greatly to put himself in devoir for to worship and the glory of the royalme/ increaseth greatly by the haboundannce of of clerks and of wise men/ For by them like as I have said before the prince may be well counseled▪ wherefore Platon said like as ●oece telleth in his first book of consolation that the goods of the common wealth were gracious when they were under the governance of wise men/ or else that the governors of princes would study in wisdom/ for by their means all the commonty should be brought in/ to obey the laws and the rewles' of reason. And like as I have often times said. I● were a covenable thing to put away the presumptuous men/ which would be honoured/ and be not worthy thereto/ for that intent that the good & worshipful men might be honoured and received in to offices/ which should 'cause them that been presumptuous for too amend themself/ and by such estimations the good were deserved from the bad/ like as it was ordained by the studies of cunning.   

¶ The goodness that falleth to a prince for to believe the counsel of wise men. ●apitulo. xxiii.  
VEt sewing to the same matter by good proves that the good prince aught to love them/ we will speak of the great goodness that cometh thereof. and may come to wise men such as been solemn philosophers in speculaty●e/I● is written that Athymonydes the Phylosophre kept the ●yte of Syracuse/ that it should not be taken by the Romans. ¶ And by wisdom and subtlety he made such instruments that the strokes of ●ngynes might not noye ne hurt the ●yte/● yet at the last the ●yte was won. And when the Prince of the host was within the town she commanded that no man sholdeslee that Phylosophre/ but as the men of a●mes went about to pill the town. ● knight happened for to come unto the house of this Athymonydes. And there he found him writing figures upon the earth/ ●yke as these Geo metryens and Astronomyens done. ●hen this knight asked him what he was/ and he gave him no word to answer of his demand/ for because that he was so sore set up on that thing that he made/ ●aue only that he said. I pray the heartily that thou trouble me not/ of this thing that I make/ but he forth withal clue him. ¶ And for to speak of this Athymonydes he was a great Mathematyey●n/●o moche that some saith that it was he/ that found first the square or the sercle/ of which Arystotle speaketh of in his book of predications. Though so be he saith/ that it is a thing that may be known and learned/ yet not withstanding y● was well learned in his time/ Also some saith that this Phylosophre saw by his astrology how he should die/ and told it before or he died. ¶ But when men asked him why he would not depart from that place where he should die in▪ He said that the moving of the heaven held him ●o fast that he might not stir nor depart from that place where he was in.  
¶ wherefore it showed that he was in the same opinion that the Influence of Heaven driveth a man to that/ that shall fall of him. ¶ For the which cause a man may see/ that there is noon so good/ nor so great a clerk in the world/ but in some things he may ●●re and be deceived. ¶ For this may not be true as to the operation of the soul which may work at his own liberty and might/ for not withstanding any manner of inclination of heavenly influence/ she may choose what part that she will▪ As Arystotle proveth in his book of Ethyques▪ And in that ye may perceive and understand the perfit reason and knowledge of Arystotle▪ For Theologye determineth plainly upon the feet of our faith/ that the will which is free/ may not be constrained by no manner action▪ For and it were so sin and vice might be somewhat excusable/ for as much as the inclinations of man might be con strained by force: But as to the body it may be true that in some things man is subject by his birth in divers actions of the heavens above/ as in the four first qualities▪ That is to know/ in heat/ in cold/ in dryness & in moisture▪ For it is not in power of man▪ but in the summer he must have heat/ and in like wise of all other▪ But in that that the body is subject unto the soul/ That is to know of the liberality of free will I say the heavenly influence hath no domination nor lord ship thought so be that it may be true that the heavenly actions give to man many inclinations▪ As a man may see▪ polyte/ Acche ●y●or other natural stirrings/ yet notwithstanding that a man may cast upon his heed a bridle of northwest/ in like wise that he shall withstand the deeds of all such inclinations And to prove that this may be true saith Tholome which was a great astrologyens▪ the wise man he saith hath domination over the power of the stars ¶ And to prove that this sentence is true▪ it appeareth by that that is written of Arystotle▪ that by his nature should have been an evil conditioned man but by his great virtue he become a passing wise man and a temperate and well mannered▪ And in this wise he surmounted nature.   

¶ ●owe the old wisemen were governed by Phylosophres Capitulo. xxiiii  
SO to our purpose/ it is to know that the good prince shall be governed by wisemen. And also that ●● should not repugn against the science of Astro logye in notable persons/ but that they be called to the straight counsels of princes/ lykess it is proved here tofore by Athymonydes the Phylosophre which by long time saved the city of Cyracuse/ from the hands of his enemies. And semblably as it is showed i many other stories. But the good prince aught well to be ware that he sta blysshe not his particular matters by them that seemeth wise/ and be not/ For he may be abused by such men/ as under the shadow of cunning maketh themself wise/ and be not so in deed. And such men often times be gyleth the princes and the lay people also/ by their cautelous discipline. But when it is so that this science resteth in a good man it may greatly profit in the keeping of cities and of royalmes/ and to the augmentation of them▪ ¶ notwithstanding that divers men repugn against such men/ and saith that they should not be of the counsel of princes▪ For as Arystotle saith this world that is here beneath/ is governed by the action of heavenly bodies. And Tholome saith that the visages and the figures of this world here beneath been subjects to the visages/ and the figurations of the heavens above: ¶ Then and it be true that all these writings speaketh of/ as touching the marvelous things/ that the old philosophers died in their time/ without any fail who that might have many such men about him/ it would seem that he should be well con̄●ayled. For it is not to think that so many of our authors that were of old time would write losings. Nevertheless it is to understand that no prince should take no such phylosophre that useth the art that is defended by the church. For in that lieth to great peril. And also he should not suffer them ne sustain them in his lond●▪ for there may fall over many in convenyentes thereof/ For I speak of none but of such as be perfit ●stronomyers/ which science of astronomy though so be that it is right high and pass all other in subtlety yet it is pure natural. And without evil art/ but for the dyf fyculte thereof/ that is to know/ for the great subtlety that is therein there been but few that is substantially founded in the said science And for that cause many men blame it/ For they can not understand/ nor comprehend it in their mind▪ like as it is said commonly/ They that been ignorant in things soonest will blame it. ¶ But for to know that there have been men perfectly expert in that science. Arystotle telleth in the first book of politics of a Phylosophre that was named Tales/ which on a time his friends mocked him for because that he occupied him so greatly in study and was so poor that he had no good. And when they had argued enough against him. Then the said Phylosophre thought that he would show them the virtue of his Cunning. For he died so moche with a little money that he had/ that by the means of his science he gate great good on the next year following. For he understood by his Cunning that the same next year clyves should take great worth/ where upon he employed his little money/ for at that season they were great cheap/ and so for a small some he bought great quantity of clyves which he sold the next year following as dear as he would.— ¶ And so by that mean he gate great good/ wherefore Arystotle saith ●●● showed his cunning to his friends/ to that intent that they should understand that it was but a light thing to a Ppylosophre to be rich and he would/ But he ended not to such matters/ But only to have the good understanding of the blessed governance of above.  
¶ And yet to this purpose. There was another Astronomyer that was called Spyroynya/ which by his science showed before at Rome of the death of julyus Cezar a good while before or it fell/ where upon it happened that when it drew nigh the term and time which the said Spyroynya had set that julyus Cezar should not pass./ The said julyus sent for Spyroynya and said unto him/ wottest thou not well quoth he that the I●es of March been almost passed▪ He answered him again and said/ wottest not thou well enough that it is not fully passed yet. So it happened that the last day of the thirty days/ julyus' Cezar was slain in the Capytole at Rome by the means of Brutus and ●●ssyus/ and by divers other senators that gave him more than two and twenty deadly wounds. As ●rose witnesseth in the. u book of stories/ which death was marvelous and piteous of so● high and so noble & prince as he was to be so heavily murdered and slain.   

¶ How it longeth to a prince for to be wise and prudent in eloquence. Capitulo. xxv.  
LIke as we have said that it is necessary for a prince for to be a good Just year/ And that in like wise also he should draw unto him for to be about his person the wise Phylosophres. Right so it is expedient that he himself be wise and somewhat instruct in sciences/ So that he have an understanding & knowledge in them. 〈…〉 the which purpose afore said ●●lere reciteth and saith/ that like as the fryence of astronomy is right profitable for the common wealth/ and specially in batayle for the great study of Suplycyus G●●us and the great understanding that he had in all manner of letters/ he saved his people from sudden fere. For as he led a great host against the king of Perce/ it happened upon a fair night/ the moon lost her light suddenly/ That is to weet/ she fell in a clypse/ by the which sight/ the great host that he led fell in a great fere and in despair that they should win the battle.  
¶ But this Suplycyus right wisely showed them the cause and moving of heaven/ and assured them sertaynly saying that it was nothing else but the natural course of kind.  
In like wise it is written in the story of Alysaundre that for such a case his host was greatly abashed and made a manner of striving with him/ saying that it was a punysshyon for the evil deeds that he had done▪ But the wise knight that was called Arystanus/ which was a great Astronomy●r satisfied them by his wisdom/ and set them in rest.  
¶ And unto this purpose there may be well alleged Charles the wise king of France the. u of the name which was sovereignly governed by cunning and loved singularly philosophers/ hat occupied the science of astronomy. ¶ And he himself for the great love that he had unto that science/ he laboured so moche that he was right well understonden himself therein. ¶ And that it should be covenable to a prince that he aught to be wise/ it appeareth by the sentence of Platon. And Valere recorded the same▪ ¶ For he said that the world was gracious at that time▪ that the wise men began for to reyg ne/ or else when kings begin to were wise.  
¶ And like wise as knowledge is one of the membres of science/ in like wise it is sitting to a prince that he be expert in fair language set by great wisdom & ordinary reasons ●●r it is no doubt that the wise and fair word discreetly said coming out of the mouth of a Prince/ is more praised and gladlier heard/ than the words that he showed of other men/ And also it may profit him greatly in divers causes. For there is not gladly so great hardness of courage/ but that fair language shall make it soft and temperate/ Like as it is written of Phylostratus/ for he was so eloquent a man/ that notwithstanding that the men of Athenes which were governed by wise philosophers/ and were customed to live in liberty/ and without sovereign/ that same by his fair and swe te language died so mo●●●/ notwithstanding that the wise man ●alon/ held greatly with liberty/ and against the opyny on of this Phylostratus/ ●et by this fair language was he made prince and sovereign of Athenes. ●o by divers ensam bless to the purpose/ there may well be showed how that often times fair eloquence helpeth greatly/ ¶ But with fair eloquence which by their order is called rethoryke▪ Ualere join th' thereto the manner of moving of the body in utterance of his language/ & saith/ when eloquence is condyted with a good order with the ordinate moving of the body/ it pleaseth the hearers/ by three manners▪ For it comforteth the courages of some men/ and the ears of other men▪ And also it tendereth and maketh sweet to the sight of divers people▪ And first he say th' it pleaseth the courages when by covenable motion of the body he that speaketh representeth the things/ and bringeth again to mind the perilous fortunes/ or the infortunes/ the virtues/ the vices/ the ensamples of strong and mighty men/ or else the effect of counsels/ by the which things/ the courages be brought in/ by the consenting of the speaker/ Secondly the ears of the hearers been rejoiced for because of the great pleasure & delectation by his covenable promotion goodly modred▪ The third/ it pleaseth the eyen of them that been the hearers in as much as they consider and see the goodly countenance and honest be having of him that speaketh/ so by this means eloquence is honoured and worshipped. And in like wise in the contrary where 〈…〉 loquence is my●●e condyted/ it is of little virtue/ and full unsavoury to the hearers and for ensample of such things. Ualere speaketh of one that was named Quy●tus ●rcentyus/ which set his study as much in goodly moving of his body when he spoke as he died in his fair utterance of language▪ wherefore men wist not whether it was mor●●oye to them for to hear him speak/ or else to see his goodly demeaning in his countenance.  
Therefore Valere saith/ the sight shall be to the words to the hearer/ or of the speaker. And the words serveth to the sight of the hearers.   

¶ How it is a covenable thing to a Prince to behave himself goodly. Capitulo. xxvi.  
WIth the fair speech and honest moving of the body it accordeth well for a prince to have a fair facund/ worshipful port/ and goodly countenance. And also there is a thing that pleaseth moche the people when they ●● a prince keep his estate/ so that it be not done with great pride but in goodly wise/ for to maintain his estate. For it may profit him greatly that can conduit it naturally. ●hat is to say by good moderation. ●yke as it is said of a wise man/ that was named ●erycles/ which I have spoken of here before▪ that he was of a noble fecund and goodly demeaning. And by his wise language he brought unto good rule the ●thenyenses. Notwithstoding they were right troublous & of full evil disposition even after his own desire. ¶ And sethen that it falleth to the purpose for to speak of the fair fecund that longeth to a prince/ forth with the fair port & sad countenance/ and goodly demeaning of his person/ in speaking of pleasant and ordinate language/ Like as we find by ensample of ancient strangers. Then me seemeth it is right/ that we forget not to remember our noble princes of France/ and namely such as we have seen/ and seethe daily with our eyen/ right worshipful and right excellent in the same manner of fair fecund ●●●●e as was the most yllustre wise and discrete king of France Charles the first of that name that hath been spoken of heretofore/ which without fail by his great understanding it was a great pleasance to see how goodly he could maintain his estate. And also to here his goodly and eloquence language/ And whether it were in counsel or in any other matter/ he would declare so notably his reasons that he would lack no point to set his premisses in fair and dew order. And would depart his matter in divers points after as the case required. And afterward conclude to his intent right nobly/ like as he full honourably declared before the Emperor his uncle when he was at Paris/ ●here he showed all along before the counsel of the one and the other/ the wrongs done unto him by the king of England/ or he would begin the war/ like as I have set all along/ in the book of his acts/ and of his good manners/ which I compiled/ And it is declared in the third party of the same book toward the latter end/  
¶ And of this right noble eloquence of language without any fail/ his right excellent son ●●wes Duke of orleans. ●yke as every man knoweth/ It is a marvelous thing to hear him speak in counsel/ or in any other congregation too understand how he will bring about that he will say by so goodly order/ that the solemn Clerks of the university of Paris/ which been great Rethorycyens when they were before him marveled greatly thereof. For and he purposed first any question/ or any thing that he will speak of/ he will fail no manner point of no way that longeth to his terms. And ●f he give any answer to any other person though the matter were never so strangely purposed before him/ for divers conclusions/ he would not fail to draw unto his mind all the principal points & clauses of the matter: And so to answer upon every article so properly to the point/ that every man that heard him would bliss himself for the great marvel that they saw in his retentive wit and also of his fair rhetoric forth with his fair fecund & moving of his person so well according to his fair language. wherefore he might be well comprised to the old notable ancients before rehearsed. ¶ Also the right excellent duke of Burgoyne Phelyp which was brother to king Charles above said/ and uncle of the said ●ewes/ Forth with the great wisdom and understanding that he had was a prince that had fair and discrete language and fecund which was great pleasure to here, wherefore I conclude after mine advise that such fair fecund and goodly language though so be that it fall to some men by nature more than to other which been wise men/ yet it is sign of a good understanding & a farm thought. And a steadfast courage which longeth too every great prince/ and worshipful man.   

¶ How every good prince aught to be diligent to occupy himself in the necessities of his loud or Royalme. Capitulo. xxvii.  
Returning a good to our matter as touching the four point afore rehearsed. where upon the good prince that should keep justice should found himself upon in pursuing of the same/ we must see what things been most proper to him for to stir him to good living saying all manner of virtues been dew unto him/ which were to long a rhing to declare in every point/ ●herfore we will speak more generally in such wise that the good prince aught to be occupied hourly in virtuous works/ Notwithstondynge that such folks as have but little knowledge seemeth that a prince should have all rest and no labour/ but live in case/ in delights/ & worships/ saying that he hath mynystres enough to occupy all manner of offices▪ But certainly it is not so/ For truly there is no man that the charge lieth so fore upon as it doth upon the prince. For where our lord hath established him in the office of lordship/ he is charged in every point/ if he be wise That is to say he aught to have good knowledge of the governance of his mynystres▪ For and there be any fault in them/ the fault shall rebound to the prince and to his negligence as well to the soul as to the body▪ ●hen for as much as there been many particular things in his land/ or in his royaline/ which ●en out of number I can not see in no wise how he may be idle. ¶ ● how noble a thing is it in a prince for to be well occupied and flee Slewthe▪ And in like wise to all manner of people ¶ And this witnesseth the saying of a worshipful man of Rome which said that the wars of Rome profited ●nore to the city than died idleness▪ For many worshipful royalmes came to great virtue by good exercise/ And by great rest brought in idleness and myschyete▪ And to the purpose that the occupation and the diligence in wars been necessary and profitable for the governance of the young people of the land▪ ●alere saith certainly saith he/ to be in the labour of the wars which is an horrible name/ it acustometh and sustaineth and keepeth in estate the walls of our city of ●ome And rest/ which is a sweet and a soft name hath fulfilled our city of many divers vices. ¶ And to this purpose justyne saith in his first book that when ●yrus the king of ●erce had at the last conquered them of the royalme of ●yde. which always rebelled against him/ he considered that by no manner of means he could not find so good a mean for to bring them under/ as to set them in pleasure & delights. And by that means he thought to bring them in idleness & ease of their body/ where upon he commanded them that they should use noon arms/ And commanded also that they should use all manner of plays and disports/ which was covenable to play for money. And also that they should use themself to merchandise/ and all manner of such things as longed not to the war/ but that they should sew all manner of eases. And so these people which before time were manly and worshipful marmes waxed soft and delicate as women. And so by deal ycassy and idleness they were conquered/ where as before they could not be conquered by no means of the war. ¶ And to this purpose a worshipful Roman knight which was named ●uyntus ●▪ tellus showed a good reason/ as Valere saith. For when the city of Cartage was destroyed by the Romans/ which city and land of africa that some time was so chivalrous and noble had travailed and warred the Romans by long time/ this said knight said before the senators that wist never whether the conquest of Cartage were more profitable for the wealth of Rome/ than and it had not been conquered/ For that conquest took away hannibal which was a worthy knight/ by whose coming in to italy the Romans put themself to labour greatly in arms/ & to the exercise thereof which before time were idle and full of sloth/ And now it is to doubt for as much as they be delivered of so eager an enemy/ lest they will lose their virtue again/ and sleep and be idle as they were tofore. ●●● ¶ Also Uegece saith in the third book of the good duke/ that is to know a good chevetayne should rather desire the time of war/ than the time of peace. For the rest causeth the knights & men of arms to were cold in their deeds/ and to be full of sloth. And the exercise and travail in arms maketh them hard and abyle/ and full of courage.   

¶ How the good prince aught to love and worship his knights and his gentiles. Capitulo. xxviii.  
FOr because that we may not show all our matters together at ones/ we must delay them and tell one after another/ wherefore the noble knights and gentiles may greatly marvel that have red this book hitherto.— How the good prince should govern and rewel/ like as I have divided this book in three points as is before rehearsed. And that I have not remembered the estate of knighthood like as though I should do it for ignorance/ or else that I had forgotten the honour/ the goodness/ and the good love that the good prince aught singularly have to them. But for mine ex cuse hereof saving their reverence I say certainly that it was not done nother by ignorance/ nor by the forgetynge to show the knowledge nor the dignity of their reputation/ but it was only for to keep the convey of my book to that intent that I might speak more worshipfully of their authority. And for because also that our matter and our purpose hath condy●●● us unto the feat of battle/ we will show how the good prince if he will use right and justice/ that is to know▪ he must yield unto every man after his power/ that is dew unto them/ worship them/ and give them goodly rewards./ ● how ●oble a thing show worshipful and how profitable it is in a royalme Empire/ or land/ for to have worthy kny ghtes/ that is to say/ good men of arms▪ ●e not they the gar ●e of the princes of the land/ and of the people▪ ●nd also they be the champions that spend their blood/ their body and their life/ for the honour of the prince/ and for the common wealth. who may then sufficiently reward a manly knight or a good man of arms well mannered & of good conditions/ true in deed/ and in courage wise in governing & diligent in pursuing knighthood▪ ●las such people be not rewarded in France after their deserving/ For and they were honoured after their dewtye●●nd that there were one good knight so rewarded▪ it should 'cause an hundred to be good/ like as the worthy Romans died sometime/ For without any fail the fay re and wise customs that they of ●ome stablished in their rules caused them to be conquerors throughout the world▪ for it is no doubt forth with the e●cersyse of arms/ and their wisdom together helped them greatly in their conquests/ & for this encheason men may well think that the Romans were better men & more worthy than others▪ And all was for none other cause but that they could know the good and worshipful men/ and reward them more richly for their good deeds than died any other people▪ And all the perfit study that they had was for to find the means to 'cause them for to do well▪ And for to understand the means how they worshipped the noble men. I will show you like as ●alere reciteth ●yrst to their princes & sovereigns/ & after y● to other knights & nobles. ¶ In the glorious time of the romans they used a custom at ●ome when their princes that is to under stand their sovereigns & chief condytou●es of their great hosts had won the victory and conquest of a 〈◊〉▪ or of a countre● that was strange to be gotten/ ●yke as St●●you Lau●ryquant/ which ● put in subiec●yon all africa and the royal city of Cartage/ which was noble & worshipful. And also the great Pompye/ which conquered many divers realms/ julyus' Cezar also/ and many other that were notable conquerors/ what time that they returned again to Rome after their great victories▪ The Romans had stablished a certain honour which was called Tryhomph●▪ for the worship of them that were princes/ and under that form they entered in to the city after their great victories/ And I so door saith/ that it was a very duty for such princes▪ Then it is asked a question what manner a thing is a Triumph And Valere saith that it was called a Triumph of. Try. which is to say three▪ And of Ruphon. that is to say his power/ For who that should have the name of Triumph▪ he must have it by mean of t●●e judgements/ And the first that should be judges in the same/ should be the noble men of arms/ which were present at the same victory. For they understood the deeds/ wherefore they might best judge in that matter● The second was/ there was brought in by writing to the Se●●● towers/ that is to know to the princes of Rome/ which were of the great counsel that gave the judgement whether they had discerned the Triumph or nay▪ The third was the consenting of the common people▪ And when all these judgements were given/ then there was ordained a passing rich chair of gold nobly arrayed▪ And then all the people of the city should go out against him/ that should have the triumph every man richly arrayed after his faculty▪ The chair betokeneth worship and glory. And when they met with him/ the princes salved him with great reverence/ and all other people general lie died the same▪ And it had been so that he had fought himself/ they crowned him then with a crown of Palm/ if so were that he had wo●●e the field/ for the palm hath pricks in himself. And he that had worn the field with wisdom and strength also without gretelosing of his people▪ he should be crowned with a crown of ●awryer/ which smelleth sweetly & is ever in virtue/ and this was the most proper triumph and the most joyful victory/ For after the opinion of ●●odore. that victory is not ●oyfull where the prince lo●eth moch● of his peo ple. And therefore Sallust saith/ and commendeth much these princes that winneth the victories without shedding moche blood of their people/ so to our purpose before the chair of him that shall have the triumph all the prysoneres that they had taken should go before it. Among which often times were great kings/ and mighty princes/ And also the great summer's charged with gold and richesse/ which they brought to be said▪ in the treasoury at ●ome. And next unto the chair went these men that had borne them most worthily in the battle/ and had most tokens of victory. The tokens o● victory were proper jewels of divers guises/ which were given to them after the deeds that they had done▪ For he that had fought in battle and overcomen his enemy. there was given him a proper jewel/ which was ordained for the noon. Also if any man by his manhood entered first in to a castle by the means of a●●awte/●y which the place was won/ ●e should have another manner of jewel. ¶ Also if a man had fought in a mine hand for hand/ or done ●ny other good feat of arms/ there were jewels or deigned for them. And so forth for all other deeds of arms. ¶ And if so were that one had won a ●yte/ there should be given unto ●ym a crown of gold. And for other deeds of arms Som● should have ●ollers/ Some ●appes/ Some ●yrdell●● Some ●arters/●ome bracelets of gold. And so for every feat of arms were proper jewels ordained for the no ●●s. And if they ware them not upon them/ they should be greatly challenged therefore. ¶ And thus the Romans died for because that other should take ensample. And also that men should know that they that ware them died it not for noon avaunt ne for no pride in as much as they were them by commandment of the sovereigns. And also the bearing of them was a great worship/ for every person by that might see the worship and the manhood of every man. And he that died best was most worshipped over all where so ever he went. But there durst no manner of man were no such Ie well/ nor no devyselyke unto the same/ ●ut only they that had won them by their manhood. wherefore & it were pleasing to our blessed lord Ihesu I would that ●nglonde which is one of the noblest royalmes of the world would use this custom. And the I would think that there would be many moo worshipful men than there be▪ ¶ And so those men that were most worthy in arms went next the chair. And the princes of Ro me went ●●en side by them. And the people of Rome went all before. And the officers next them after their estate. And after the chair went all the men of arms which had been at the victory. And these men were greatly worshipped and feasted with the ●ytezynes of Rome. And under this form they went all in to the ●yte.   

¶ How the good prince aught to flee Lechery. Ca xxix.  
THan like as it is said the good prince and the very justycere should not be yd●ll nor over moche in delights. And in like wise he should ●le lechery. For the authors saith. Idleness is the nourish of flesh lie lusts. which is greatly to be reproved/ and specially in princes. ●nd it may be cause of their putting down from their prospery. ●. ¶ And also it shall sound to their great dy●●ame/ and too many other inconvenients/ whereof we have ensample of Sardanapallus which was king of Assyrye and lost his royalme shamefully/ for such causes▪ Also a king of France was driven out of his royalme for the same. And thus men may tell of many other: ¶ Also Valere saith to the same purpose/ that there was a city in Campaygne that was named Capne▪ which habounded greatly in delights and specially in lusts of the flesh/ by the which hannibal & all his host were corrupt and ●nuenymed▪ For Titus Lyvyus reciteth in the third book of the third decade/ after the time that Hanyball had ●●heued divers and many great ba tails in Italy/ he went to keep his winter at Capne▪ And in such wise there he was wrapped in delights and acquaintance with women and cases of his body. what with wines and meats/ and solaces/ which was not so accustomed before time/ nor his host nother/ wherefore after that time they were never so eager for to suffer the great travails/ nor hardness as they died before time/ wherefore Valere saith/ that this arroure that he died t●ke away clearly the strength and the courage of his knights which was wont to conquer and overcome his ●●em yes/ to his great laud and worship▪ For after the time that he kept not the old discipline of arms which he was accustomed to keep before time▪ he went all back ward▪ So Valere saith that he issued out of that city/ another manner man than he was at the entering of the city/ yet Valere said more that the gre●● yersnesse and cruelty of Affryke and Cartage which might not be overcome ne conquered by arms/ was dresed and put down by the means of delights/ by the which Hanyball and his host were put under/ For which Valere saith▪ O what thing may do more harm saith he than the will & the delights of the flesh 〈…〉 y the which virtue is put out/ & victories brought to naught/ & as touching the vycroryes of Hanyball▪ 〈…〉 ec thaketh mention in a pistle that he sent to his friend that was called Lucyll/ saying in this wise▪ The nourishing of champaygne hath made soft the deeds of Hanyball. For he conquered by arms/ But he was overcome by lechery ●nd to this purpose the words that Valere saith of the worthy prince ●ppamynydes may be well understand to the same entente●●●r after the death of the said pryn▪ ce the Athenyences began to fail of their virtue and of their strength/ For Wh 〈…〉 they had lost him that of ten times brought them for the to the wars/ and to many great battles▪ A none after they become idle and slothful/ and spended not their good upon men of war nother by see nor by sonde/ as they were wont to do▪ But they bestowed their goods upon feestes and plays/ and turned the worthy deeds of their auncytres unto songs/ and that sufficed them enough to record & talk of the wars/ but they would not occupy them themself/ ●or which cause the great renown of ●rece failed and was extinc unto the time of ●helyp father to Alyxsaundre which brought them up again.   

¶ How the good prince should keep himself fro anger. Capitulo. thirty.  
FOr because Ire is a natural thing/ & draweth hate among great & puissant men▪ ●nd at some time causeth great cruelty/ it liketh me to show some good ensample that the good prince should eschew the same vice as a thing that sitteth him full nigh/ and not according to his estate▪ As Ua lere saith of the same vice/ like as though he spoke to princes in this wise/ often times the men/ & specially those that been great and mighty doth great cruelty in their fervent anger▪ And for to give you a clear understanding of the qualities of these two passions/ he putteth a difference between them and saith/ y●●●e & hate resemble in as much as they be both vyo lent & full of trouble in courage of him that is angry & hateful/ and causeth him to desire vengeance/ yet he saith there been many differences between them ●nd so saith ●rystocle in his second book of rhetoric. But it sufficeth at this time for to speak of. two. of them. ●he first is after the time y● the angry man is avenged upon his anger/ he is satisfied/ and well appeased & will purchase no more evil against him that he is venged on. But the envious man will the uttermost destruction against him that he hateth/ for he can never be satisfied/ but ever increaseth more & more in his hate. The second is the angry man will show himself wroth to him that he is at debate with as who saith I will be avenged/ nor he would not that the other man had no● harm because that he might do it himself. Therefore the angry man showeth his anger openly & not pry u●ly. But the hateful man loveth better for to noye another see cretely than openly/ wherefore hate is worse than Ire only. And me thinketh also that Ire may be without hate/ but hate may not be without Ire. And for because that such inconvenients stirreth a man to cruelty/ there is nothing more to be reproved in a prince than ●●e & hate/ yet more for to withdraw this vice from the good prince/ it pleaseth me for the same purpose▪ to recite after Valere the dangers & mischiefs of the same. ¶ Though so be that such things have been accustomed/ & yet is in divers royalmes/ thanked be our lord and the laud and glory be given to him/ our princes of France that been of the royal blood been right clean in such matters. And as me seemeth more clean than other that been of lower estate of the same royalme/ or of any other nations/ which is greatly to be commended in that noble blood. ¶ For Valere saith certain lie that the habit of cruelty is horrible/ all things that longeth thereto been full of menaces/ and cruel commandments. And if a man would stir him to seize of his cruelty/ or to hold his peas/ then shall he be the more chaffed/ for cruelty dreadeth no pain/ nor he will not be refrained. Also the cruel man will be doubted & dread/ & other men hateth him naturally For he saith that cruelty is a disposition that is likened too the conversation of hatred/ unto the which vice every man is inclined naturally. ●s Arystotle saith in the first cook of Politykes/ that all thing that is against natural inclination is by nature hateful. Then I would that all these things should be myrroures to a prince that he should eschew the daungeres of them. And semblably to all other persons. For let us suppose that a man be naturally inclined to these vices/ yet and he can not be lord and master over his courage and overcome it/ it is a sign that he is not virtuous. And a man without virtue is not worthy for to have worship.   

¶ How it is leeful that the good prince after his great labour for to take recreation of some disport. Capitulo. xxxi  
TO that intent that the effect of mine intention/ may be more clearly understand and that I should not be found with none error in my present wry ting/ in that is written here before/ that at all times the good prince should be occupied/ seeming that by my writing the prince should be put in to an extreme charge of occupation/ which is not mine intent/ I say that the prince and semblably all other that be charged with great and no table occupations/ aught at some time seize of their labour and rest in idleness. ¶ And for because that Valere speaketh notably upon this purpose/ whose words been more of authority and more worthy than mine. I will show you his sayings which followeth after. ¶ He saith there be two maner of ydelnesses/ of the which the one of them aught to be eschewed at all times ● That is it by the which all virtue vanisheth/ and maketh folly life & impotent from all good works/ and maketh a man incline to the lusts of the flesh and sensuality. And of this idleness huyde speaketh in his book the which is called the remedy of love/ saying in this wise/ if y● put away idleness from thee/ the arts of the god of love been perished. The other idleness as I understand/ it is without vice. And it is a virtue in itself at some time/ and it is at some time necessary for the recreation of noble and excellent persons/ for attemperance and ease of their body/ to the encense that they should be the more quick and more strong in their labours afterward▪ For by moderate idleness the natural virtues been refreshed and made the more strong in their works▪ Wherefore Valere saith▪ who that hath no rest at ●o time may not long endure▪ ¶ Where upon Valere she wesh an ensample of Stypyon/ and of one Lelyus' which were worthy knights in their travail▪ And they were so familiar together/ and so great love between them/ that like as they felawshypped together in the wars and in great travails▪ in like wise they would always b●togyder in their rest/ & idleness/ and in their recreation▪ For in certain times they would play together in honest and goodly plays/ which was to them great comfort after their labour.   

¶ How the good prince which understandeth himself that he doth his devoir in all virtues aught reasonably to desire laud and glory. Capitulo. xxxii.  
●Owe it is time that I make an end of the first part of my book which speaketh of introduction of princes in virtuous living. For I might sooner stop a great pit full of darkness then to rehearse all the good virtues that longeth to a prince. But to speak generally of all virtues/ these that I Have showed here tofore been suffyeyent enough for to eschew prolyryte/ as me seemeth. For what prince that followeth the virtues before rehearsed with all ●perteyneth to them/ there might be song such a song by high of laud & glory/ like as was once of the noble & worthy prince Them ●stocles/ for as it happened on a time there were brought before by syngers & sayers of ancient geestes. So one of his knights asked him in dy● port/ what might he be that could sing a song that might be agreeable to him. He answered and said/ that man that could sing truly that I were virtuous & that I had done at any time noble & good deeds. ¶ So a prince that is well conditioned/ is worthy of laud and glory/ but not he that is of evil conditions & setteth not by virtue. Nevertheless he that feeleth himself worthy in virtuous & good conditions it is no marvel though he would be somewhat worshipped therefore/ For it is well known like as auctors reciteth/ and a man may well know by their worthy deeds that the right excellent princes and worthy men in time past were right covetous for to have worship. And for to get worship by virtue it is lifull. For it appeareth naturally that every thing desireth his perfection. And as the phylosophre saith/ glory and honour engendereth reverence/ which is a showing that man is made for to have dignity. And this desire is so rooted and joined with nature of man/ that every man is desirous to have it▪ But every man will not do the pain for to get it▪ And by what means a man aught to labour for to get allows and prise▪ The phylo sophre saith it must be gotten by virtuous operation/ For by none other way there may be no right glory. And thus wy● nesseth Tullyus in the first book of offices/ for what that ever any man say/ every man aught to be worshipped for the cause of virtue and good living/ for honour/ laud/ and glory. of this world is not a sufficient reward for virtuous living and virtuous deeds. For Arystotle saith/ the virtuous man may leefully delyre a reward for his good deeds. For because that by the mean of his virtues/ other men may be called to semblable goodnesses. And it is good right Tullyus saith. For uneaths there is any man but after his great labours/ and pains that he hath suffered/ but he would desire glory & worship/ for a part of his reward. And for because of the honour and glory/ Arystotle saith in the third book of ●thykes where is found and proved that the strengths/ and the great courages of the virtuous men for their worshipful deeds were greatly worshipped/ and the vycyoulnesse of the unworthy men have been dispraised and blamed. ¶ But Socrates said that they had chosen the way to come to worship/ which w●re such in their deeds as every man would behold himself. That is to know for to be good/ wherefore the same Socrates amonyssheth plainly by this predication that men should keep right and virtue within them/ then the semblance or the aparence without good deeds/ been like as hypocrites do. So the good prince that will get paradise and glory/ & allows of this world/ must love and dread god above all things. Also he must love the common wealth of his land more than his own proper. Also he must keep justice without breaking the same▪ and to yield to every man his after his power/ like as justice requireth. And than he doth like a liberal and a meek prince/ as it is rehearsed here tofore. And in doing this wise/ he shall not get only the glory of this world and the life here/ but he shall get● it perpetually/ for his good deserts/ ●yke as Valere saith of the right excellent prince julyus Cezar/ that for the merits of his good deeds/ was reputed after his death as a god/ for the men of old time which had not the right faith as we have now/ when they saw a person were ●t man or woman that passed another in any sovereignty of grace/ they had opinion that such excellence might not be had/ without virtue divine. ●nd for because that the said julyus Cezar had with him many excellent virtues/ and among all/ he had with him soveraynely justice/ and meekness. They said that such virtues might not be perished/ by the passing away of man's life/ but that he was deified in heaven for the same.   
¶ Here endeth the first part of this book.   

¶ ●ere beginneth the second part of this book which is addressed to the nobles and worthy men●  

And the first chapter speaketh how the nobles occupy the place of the arms and the hands of the body of policy. Capitulo. xxxiii.  
 
saying the matter after the conclusion of our premisses/ which speaketh to princes for the exhortation too moral living/ which we take for the heed of the image of the body of police/ like as Pulcarque writeth heretofore/ it behoveth us in second party of this present book to speak of the arms and the hands of the said image/ by the which after the sentence of Pulcarque be ordained the nobles and knights and their estate/ which we must now following our style treat of their introduction in virtue and good manners/ specially in the feat of knighthood/ which is taken & deputed for the safeguard of the common wealth as authors saith. And though so be that one manner of virtue be proper and necessary as well as to nobles/ knights/ and to other people/ as well as to princes/ yet for as much as there is difference and manner of living and conversation in divers works/ we must some what put a difference in the matter/ for divers things longeth to a prince for to do/ which longeth not to knights/ nor to other noble men. And there be some things that knights and no bless may do/ that the prince may not do! But it is no doubt as touching all manner of virtues they long as well to knights and nobles as they do to princes. For it is to know that it longeth to the knights & nobles as well to love god & dread him above all things/ and also to take heed of the common wealth/ for the which they be ordained and established and to keep and maintain justice after their degree as well as the prince. And to be liberal and piteous/ and to love the wise and good men/ and govern them by good and sad counsel/ and like wise all other virtues/ which for their persons I think not to reduce them here against/ for it sufficeth enough the rehearse of virtues which I have showed here tofore. ¶ For this that is said before may serve to the purpose of every estate and of every singular person touching the soul/ and the virtues▪ wherefore I will not proceed moche more under this form. For it sufficeth me without any more to show the manner and the form that longeth to every man 〈…〉 ●he orde as god hath called him to/ that is to were/ the noble men do as noble men should do/ the common people also such things as longeth to them in such wise as may be referred in one body of policy/ to live I understand while good ver tues followeth this body/ it may never fail. Now will I fro hens forward begin my matter. And like as at the begin ning of the first part of my book. I spoke of the mance of introduction of princes children. I will show now how the noble ancient men induced their children/ like as it is written of their deeds.   

¶ How the noble ancients induced their children. Capitulo. xxxiiii.  
UA lere telleth in the chapters that speaketh of customs how the noble ancients induced their children saying in this wise/ y● as soon as they were any thing grown that they might suffer any pain/ they took them away anon from their moders & made put them in exercise to suffer pain and travail according to their ages and strength. And in the same age accustomed them to bear hatnes of war after their strength/ and to put them in exercise of labour both their arms & hands that was not to grievous for them ¶ Also they were not nourished with no tryaunte meets▪ nor they were not nysely arrayed as some be now a days/ but they were fed with gross meets. And as for their gowns they used a proper fashion of an habit that the nobles might were/ and none other men. But trust certainly that they were not furred with martyrs nor embrowdred nother. Also they acustomed them for to lie hard/ & to go late to bed/ & arise early. And made them to suffer all manner of other portable pains that belonged to the feat of arms. And by such means the noble auncyentes nourished their children/ which caused them afterward come to great worship. Like as it appeareth by their old deeds. Also the manner and the guise of the gentiles of Almaigne/ & of other places also aught well to be allowed for because that they put their children for to serve gentle men worse than themself/ and make them their pages for to follow them for because they should suffer divers pains & travails/ yet I believe when they come to their age▪ they were never the less wroth. For gentlemen that been so nourished be more enterprenaunt in the feats of the war than they that been made mynyouns and fed up dylycately. For as Ue gece saith of knighthood they be appropered to arms that been accustomed to labour. And against the opinion of them which holdeth that delicate and pleasant meets maketh more strong the body/ than the great meets/ that is to say/ who that eateth lecherous meets and drink mighty wines should have better blood/ which should 'cause a man to be the more strong. I say it is false. For the delicate meets corrupt more the body then the gross meets/ For Arystotle saith▪ the delycatyves nourisheth not the membres of man/ so much as doth the great meets And we find it also by experience. For the Brytouns and the ●ormaunes/ which been nourished come monly with great meets/ and be not delicate in their meets and drinks been more hard & strong than other men. where fore they be more desired in war then other men▪ and semblably the bourgonyouns and other nations which acustomed not to live in dylycacy. And also the romans/ as Valere say th' induced their children in all good manners/ and kept them in fere and dread/ and under obeisance/ which governance was ordained by great wisdom and reason. For like as it is written in the book of twelve abusions/ the third degree of abusion is the young man that is without obeisance; in whom aught to be/ service/ subjection/ and humility./ For like as a man can find no fruit in trees that be not flow rysshed in like wise may no man attain to honour that ha' th' no labour in his youth/ in some manner of obeisance and discipline/ And of this humility that the children of the nobles were sometime accustomed in. Ualere saith/ that the young men died as much worship to the old ancient men/ as they had been their own faders▪ And when the noble auncy 〈…〉tes went to the counsel/ or to the princes court/ the young men would wait upon them right humbly and attend upon them at the court or at the counsel standing on their feet to the time that they returned home again. Thus they were made hard for to suffer pain & travail/ & these old men also died their pain to induce them and stir them to all good conditions and virtues/ and showed them many good ensamples/ by the which good amon 〈…〉 s & customs they become virtuous & well mannered/ and so by them put for the in to the offices of knighthood after their customs. And this manner of usage the nobles kept among their children. And so for their patience and virtue and who might best endure pain were reputed for most worthy▪ And yet Valere saith when a man made any great feest/ and the young men happened to be there when it should come that men should sit down/ they would inquire diligently who should come/ to that intent if any ancient man that were noble and worthy came thither/ that they should be ready anon for to serve him/ for they would not sit ●●ste. And at the end of the meet they● table should soonest be take away/ for because that they should present themself before the old worshipful. By the which it appeareth saith Valere that they were taught/ not to be of moche language/ wh●was a sovereign & a fair custom for young men. For as Ancome saith in the book of similitudes/ there be three things which aught to be commended in a young man that is to know Shame in virtue. abstinence in his body/ & silence in his mouth that is to understand he should be little of language For after the saying of the wise man/ if the fool held his peace he might be taken for a wise man.   

¶ Ensamples of that/ that followeth after of the doctrine that the ancients gave to they children. Capitulo. xxxv.  
_●Owe have we showed how the Romans in old● time induced their children in their youth. ● Now must we show what followeth after of this introduction that is to weet of the effects of their worthynesses when they came to age/ where up on Valere among all other ensamples of childhood speaketh to our purpose and saith/ that often times in childhod a man shall understand by his inclinations to what things he shall draw to/ where upon he telleth of a noble child of the city of Rome that was called Emulyus Lepydyus/ which learned the introduction of arms so heartily and delighted him so much therein/ that when men went to battle he would needs be armed/ which was against nature of children/ for the great horror & fere in battle. Nevertheless he died so much arms at that battle that the princes of the counsel of Rome put him in their regystres/ and noble memories of the city for a great marvel/ also the young men by the stirring and exor tation of the noble ancients were more apt to natural pity to good condition/ and to steadfast courage▪ Also Valere speak th' of another noble child that his master led toward school And as he passed by one of the princes of Rome which was ● cruel man whose name was called ●ylla/ which had made smite of the heeds of many men of Rome by his great cruelty▪ ●he child asked of his master how such a tyrant might be suff●●d & not slain. 〈…〉 master answered saying in this wise/ that there were men enough that would slay him & they might. But he was so fortified with men of arms that there could no mean be found therefore. Then said the child/ if so were that I had a knife I would right soon bring the matter to a point ●or every day I am in his presence/ wherefore I would not fail to slay him/ where upon the master considering the great courage of the child would suffer him to come no more in the presence of Sylla/ but he searched him well before that he had no knife upon him. Also to the purpose of the great courage of a child well mannered/ Ualere telleth of a noble man of ●ome which kept a child that he had in great rigour & without measure/ in so moche that the child was greatly annoyed with his rudeness/ and durst not well come in his presence/ It happened that another mighty man of Rome hated moche that child's father/ so I wot never what cause he found to the child's father/ but that he would needs trouble him/ & died so moche therein that he caused the man to spend great goods and abated greatly of his richesse. Then the good child which took no heed of the rudeness/ nor the injury that his father died unto him/ but only to the natural love that he aught him might no longer suffer the torment that was done to his father/ but took a knife privily and went thither as his father's adversary was/ and said unto him that he would fain speak with him in counsel. The other which was a wise man of counsel/ like as we might say a learned man/ supposed y● the child would ask him some advise of counsel against his father/ and was full glad of him/ and led him secretly unto a chambre. And when the child saw that he had his father's enemy all alone/ a one he shit fast the door and ran to the old man/ and cast him under him/ and forth withal took him by the throat/ and swore a great oath that he would sle● him without that he would ●ette his father he in peace/ and that he would also make him amendss of the great charges that he had put him to. And so at few words he made him so afeard that he made a promise for to restore his father all his costs/ and so he died.   

¶ How the old anncyent knights advanced the young men that they had taught and learned. Capitulo. xxxvi.  
LIke as ye have herd here tofore the children of the Romans profited greatly in old time by the good ensamples that was showed them by the old ancients which died as they should do. And these ancient men been greatly to be reproved that give cause to young men of evil ensamples/ Like as some old foo less done/ which been hardened in evil manners/ and filthy customes which will not spare to use them among the young men/ but maketh them their messengers/ for to bring them nice ridings/ wherefore it is greatly to be reproved when it happeneth that they which aught to be teachers of good doctry ne/ been ensample of filth/ and mischief. For there is not a more unfitting thing in this world/ than to see an old man without virtues & wisdom. And as it is said of the old worthy Romans that governed them so wisely in all things they had so great delight in the good deeds of young men that they letted not for their youth to set them in high dignities of offices & for though they were young in age/ they were old in virtues and wisdom/ like as they died by Stypyo Lau frycan/ which was but. xxiiii. year of age/ when they made him capitain of a great host which was not accustomed to be do ne under the age of thirty. year at the jest/ nevertheless they were not de●ey●●d therein/ for he bore him so worship fully & so much profited the Romans that by his manhood & wisdom/ he gate them all Affryke/ Cartage/ & the greatest part of Spain where he died many marvelous acts/ In likewise also it was of Pomp the great/ which in the age of childhood was so greatly proved in all virtue and worthiness that in age of xxii. year the Romans made him a Consul▪ that is to say/ a prince of a right great host. And he bore him so well in his office and dignity/ that he won the Triumph divers times/ which was a sovereign honour/ like as hath been rehearsed before in the first part of this book▪ first he had the triumph of Mytrydates the king of Pontus/ which subdued xxii. countries of divers languages/ which by the space of xi years had troubled the Romans by divers battles. Also he had the triumph for king ●ygram of Armony like as it is said before/ And for other divers kings and cities/ & lands/ which he put under the obeisance of Rome to the numbered of xxii royalmes/ And shortly all the regions that been between the mount ●ancasus and the reed see/ Also he cleansed the see of a great multitude of robboures which occupied the parties of Europe and ●yse after the see coast ● And so out of these worshipful scoles came such disciples as ye may here and of the feat of these good scholars and disciples for the ensample of knighthood I will tell you more next after following.   

¶ how among all other things sire good conditions been necessary to the nobles and knights. Capitulo. xxxvii.  

¶ Of the first.  
Now as me seemeth I find in the writings of authors which have treated of the manners and conditions of noble men/ that vi conditions been necessary to knights and nobles if they will have the worship that is due to manhood. And without them there is no noblesse worth/ but as a mockery/ ¶ The first of these conditions is/ they aught to love parfytely arms/ and keep the rightwiseness thereof/ and they aught to put them in exercise of that labour. The second con dycyon is that they aught to be hardy/ and that hardiness aught to be so farm and so constant that they aught not to fl●e ne part from battle for fere of death/ ne for losing of blood ne life/ for the wealth of their prince and safeguard of the land/ and for the common wealth/ for and they do/ they run in the pain of losing of their heeds/ by sentence of the law/ & also shamed for ever. The third is/ they should give courage and hardiness one to another/ and stir their fellows for to do well to that intent that they should surely abide: The fourth is that they aught in any wile to be true/ and keep their faith & promise. The fifth is/ that they aught to love & desire worship above all things worldly: And the sixth is/ they should be wise and subtle against their enemies in all manner of fears of arms. And if these six conditions be weli kept/ they that observe them may never fail of honour. But certainly there is more difficulty in the performing of these condycyos then in the speaking of them▪ ●nd therefore Arystotle saith/ where is most difficulty/ there is the greatest worship▪ ¶ ●owe for to speak of the first condition that the noble man aught to have/ that is to know he should love and put hymsel fe ●●excercyse of arms/ and keep the right of the same/ we may give ensample of many worthy knights: But for as much as we be entered in the stories of ●omaynes/ we will contyne we in them which as me seemeth we may take generally/ for the special lovers of arms/ and by consequent they were right noble/ that is to know of the good knights of whom mention is made in the writings of old auctors which make mention of their deeds and though they loved well arms/ they kept the observances of the same by their chivalrous discipline/ that is to say/ by their good rules to keep right in all things covenable/ so that they failed in no thing For in case that on y man had done against their ordinance which was stablished among them they were right sharply punyssh ed. wherefore ●alere saith/ discipline o● knighthood/ that is to know rule and order kept which long to the same/ was the sovereign honour and steadfast fundament of the Empire of Rome. And more over he saith/ by the well keeping of the dylcyplyne they gate the great victories and the sure estate of peace and tranquillity. ¶ And of the manner how ●alere giveth divers ensamples upon the same discipline/ it is to were that among all other he speaketh of a rebellion which was in ●ylyle against the ●●maynes. There was a consul that is to say one of their princes/ or else a soucrayne capitain/ and he was sent forth with a great host whose name was called ●alpurynus Pyso So it happened that he had sent one of his the actaynes with a company of his men of arms to keep a passage against his enemies/ nevertheless he was surprised with so great multitude of his enemies/ that he and his host was so nonst rained that they were fain to yield their arms unto them ●nd when that the consul ●alpurynus understood this adventure/ he supposed that it fell so for lack of good watch. ●o when he was come again to this ●alpurynus he died him such ●ylanyes as here after followeth/ for he made him were such clothing as the nobles died/ which was called ●ogue/ and in token that he had dishonoured his noblesse for because that he had so simply yield him to his enemies/ he made take away the freuge that was set above on his garment & set it beneath at ● is feet/ which was taken for a great villainy and the frenge was let still there all long as that arm endured/ and was defended him that he should not company with the knights that is to say/ he should not come on horseback among the men of arms/ where as afore he was a capitain/ so he and these men that were yielded with him were let among the foot men and boys/ which were of no price nor reputation.    

¶ Of the first good condition. Capitulo. xxxviii.  
_●●t to this purpose Valere telleth how the Romaynes in keeping of this discipline spared no man that died amiss/ though he were never so good & not able/ and speaketh of a worthy knight that was called Fabyus ●ustylanus. And was master & capitain of a great host of Romans. But for as much as he fought with a great host of his enemies without the licence of the dyctatour or consul which was the sovereign/ not with standing that he discomfited them/ yet he was despoiled and made naked/ & sore beaten/ & yet it was a great grace that he had no more harm/ but for because that he was a worthy knight they saved his life/ wherefore Valere speaketh of him pyteonsly & saith/ that Fabyus ●ustylanus gave his victorious body and full of prowess to be torn with rods by the hangman in renewing the blood of his wounds/ which he had gotten in his glorious victories. But the Romans kept this justice styce to the intent that they should be doubted & dread/ yet Valere telleth to the same purpose of a worshipful consul that was slain in a battle/ yet notwithstondynge that his party had the better & won the field/ for because the Romans were informed that for lack of men of arms which had not succoured him/ & so by their negligence took no heed to their duke but let him be slain/ & by cause that they peed not before to save him fro the shot of his enemies The senators of Rome/ as Valere saith ordained that all the year after these same people had no wages▪ ¶ Also the Carta gyences which were right noble men of arms put their capitains to dyspyteous death when they made evil ordinance in their battles/ let us suppose yet that they had the victory/ but their opinion was that no man aught to have glory ne allows of no thing that he doth in lass that it be done by reason/ but aught to be punished therefore▪ Thus Valere concludeth when he hath spoken enough of the discipline of kny ghthode which sewed the Romans for keeping of the same that is to say in conquering of the mighty kingdoms and lords hips of the high hills of Alpes and accheved the met vayllous adventures of the same without which discipline it could never have been brought about.   

¶ The second good condition. Capitulo. xxxix.  
TO speak of hardiness which is the second good condition that is necessary to a good knight/ or a good man of arms. The auctors say which have treated thereof/ that it is a virtue that cometh of great courage which clerks calleth magnanimity without which no strength of man may not accheve great deeds. And by hardiness is enterprised all the high and great things/ and often times achieved rather than by strength/ like as a 〈…〉 may see often times that a little man feeble and small of 〈…〉 may be so hardy of courage that he dare take upon himself to do arms against a moche man and a strong/ and often times dyscomfyteth him▪ And of this we have ensample of ●lyrsaundre/ which was one of the least persons that men knew/ yet he fought hand for hand with king ●ortus of ynde which was a more mighty man than other/ yet he dyscomfyted him/ & through his great hardiness he was bold to take upon him to conquer all the world which he achieved/ & that was a great marvel/ & many other have achieved by their hardiness so many great marvels which seemed impossible to be done/ wherefore Guide saith that the gods help the hardy men/ where as he speaketh in his poetry that the god which is called Mars help a knight in his hardiness when he fought with a man that was my ghtyer than he/ & cast a stone against the stronger man/ & hythy in the visage which caused him to be astonied/ & by that means the feeble man overcame the strong/ so this might be true/ some man peradventure cast a stone that smotehi in the visage/ & the foolish people at that time because that noman wist fro whensy cast came/ deemed y● the god Mars had cast it i helping of the feeble person/ & i likewise valere saith that the god Mars helped a roman knyzt that fought against another which sent him a raven that with his beck & his talouns smote his enemy so sore i the visage that it was cause of his dyscomfyture/ & this is said herefore because that oft times it hap peth fortune is so ready to them that be hardy & giveth them so many good adventures that it seemeth verily as it came by miracle/ but for to speak properly of hardiness the pure & honourable hardiness which aught to be allowed is y● that is founded upon reason & such things as been possible to be done without presumption & foolish hardiness/ as who saith one man alone against many men/ or else with a few men to assail a great host of their enemies/ or it a man do great outrages & weeneth no mandare avenge it/ such hardiness may not long endure/ & though it hap at sometime that it proveth well with him/ at last it destroyeth him utterly & all that believe in the same/ & there abideth no worship i them/ but is held for presumption & folly/ for as it is said here tofore of discipline of knighthood in all things where is no measure is not to be allowed/ though so be that at some time by adventure may hap to fall some good thing/ yet it may not fail but the end shall be evil.  

¶ Yet more of the same & ensamples of the Romans.  
Because we have said here before & true it is the hardiness cometh of a great courage/ we must therefore show ensample after the order of our process contained i this book here tofore & yet some what of our purpose of that that is rehearsed before of the dyscy plyne of knyzthode/ that is to say/ julyꝰ cezar the noble conqueror had by his right wise discipline induced his knights & his men of arms i such lessons as here after followeth to our purpose of hardiness & courage which aught to be i a good man of arms that should not i'll from battle for fere of death/ nor be found as a coward. valery telleth of a worthy knight that was with In lyus cezar/ called Marcus cesius/ where as he happened to be i a batayle where he died many great dydes of arms that was marvel to see/ wherefore there were sent a great people for to take the knight/ but as many as came nigh him he slew them/ & yet he she wed greatly his hardiness & courage i another thing/ for one happened to fasten a stroke upon him & smote one of his eyen clean out of his heed/ but for all that he made no semblant that he suffered any pain nor left no more his fighting therefore than he had not be hurt/ yet not withstondyng that he had many grievous wounds be side/ buthe never seized fighting till even that he fell down deed upon the heap of men that he had slain him self/ & it was found that his shield was pierced i xxvi. places/ so for the worship of him Valere saith y● the discipline of julyꝰ cezar nourished & brought forth such knyztes that is to know by his cxortacyons & excercises of good ensamples that he showed them. ¶ ●et more to the same purpose valere speaketh of another knight that was with juluꝰ cezar called ●ltilius/ which happened on a time to be i great battle upon the see against them of Marcell/ in the which his right hand was cut of/ but for all that he abashed never his countenance nor cheer/ but took up his sword with his lift hand & fought as ●grcly with y● as he had had both his hands. ¶ And to the purpose that we have spo ken of before that good fortune helpeth often times to them that be hardy/ valere telleth of another knight that was with julyus cezar called Scaevola/ this Scaevola happened of adventure to go aloin to an island from his fellows & in the same island were passing many of his enemies/ & as soon as ever they saw him they assailed him egrcly on every part/ but he quit him so manly the. u knights could not have done so moche in half a day as he died in an hour/ & when his darts were failed him he pull led out his sword & can heedling upon them & died so great deeds of arms that it was marvel to see of his fellows which stood on the other side of the water & beheld him how he fought but they might not come i no wise to help him/ & it was a sore thing for his enemies to suffer the strokes that he gave them/ for it was a thing that might not have been well believed that by one person so great marvels of arms might have be wrought with out they had seen it/ for he did so moche with his great strokes that he made all the meynea little to draw aback/ than so hurt as he was that is to know he was smitten with a spear through both thighs & his visage all to brysed with a great stone/ & wounded i many other places/ yet notwtstondyng that he suddenly ran to the water armed & hurt as he was swum over making the water all bloody as he swum/ & thus he scaped & went to his lord julyꝰ cezar which honoured him greatly & gave him a right great recommendation as he had well deserved/ & rewarded him notably for he could well know a worshipful man/ & reward him after his deserts/ which caused other to take great ensample to do well/ & forth withal he made him lord & master over a great company of knights. ¶ ●et again of the same purpose that fortune helpeth often times the manly & courageous knyztes for to escape from many great perils & to do many marvelous deeds of arms/ valere speaketh of a knyzt of Rome called Oracyus crocles which on a time men of tuscan came to take a bridge against the host of the ro mains/ this oracius saw y● & went not over the bridge to defend passage & fight with them hand for hand till the bryoge was broke behind him/ he wist well they should have lost the passage/ & when that was done he spored his horse & made him leap i to the water & scaped safe & sound i despite of all his enemies/ notwtstondynge they cast many a dart after him/ yet to the purpose of hardiness & courage valere speaketh of a roman knyzt which i a battle had done many marvelous deeds of arms & endured long theri/ & at last was so sore wounded that he might not help himself with his hands/ & when he felt his life was but short/ he died so moche that with his feet he smote down one of his enemies/ & when he was down he fell upon him & boat of his nose & all to tare his visage/ yet valere speaketh of a worthy price of rome named Poulus crasusly same poulus after that he had taught worshipfully i a battle against arystonyeus king of days/ ha●●ed the evil fortune ●●● against this poulus/ i●o moche that he was take alive in the battle when he ●aw that him thought he had liefer die honourably than live ● bondage like as it was at the time the custom i divers places that whosoever were take i battle should be held afterward as abode man & suffer great pain & labours & namely at rome for they used the custom against such men as rebelled or broke their conantes/ so this noble price after that he was disarmed & put a ly●el small yard in his hood/ he with the same yard took him that stood next him & threst y● rod eve in his eye & smote it out/ this man that was so hurt field the great pain of the stroke & anon took out his sword & ●lue the price/ wherefore valere ●medeth this price saying that Crassus' showed to fortune that it was not i their puystaūc● though the body were overcome/ for to overcome the courage/ yet of another marvelous knight of rome/ valere & other divers auctors as varo●tytus lynyus/ lolyn & other which tell of him & of his deeds/ & seems as it were a thing ● possible that it might be true▪ but the authority of these notable witnesses maketh me to give faith & credence to think it should be true/ this worthy knight was call sci●imnus dentatꝰ/ shortly to speak this knyzt did ● his time so great arms that he was i vi. score battles for the romans where he had ever the victory he being so courage yous that through his might and courage the most part of the battles were achieved/ and he brought to Rome. thirty. men despoiled which he had overcomen by his manhood/ that is to say he wan their armours by noblesse/ or their sheldes/ or koote armours/ like as peraventure their custom was such at the time in sign of victory/ whereof. viii. of the same that were dies poyled were knights/ which had challenged to fight with him hand for hand between both hosts/ in presence of both parties▪ Also he rescued & saved▪ xxxiii. knights in ba tail/ and in the breast he was hurt with. xlv. wounds & not one in the back behind/ & thus the customs of Rome were at that time full notable like as I have said here tofore. That would god there were now in France which is the flower of all the lands of the world/ as in noblesse/ would keep such rule and governance as died the Romans in those days/ for when the princes of Rome co●● home vyctoryously from any great conquest/ they were received with great honour which was called/ triumph And these knights that bore them best in the field went next to the chair. And had proper devices of jewels/ which they ware upon them after the deeds of arms that they had done▪ And they were called vyctoures This right worshipful & manly knight Scysymyus brought many such victories to Rome next to the chair. every day his honour increased more and more. ●nd the number of worthy deeds that he died/ like as Solyn saith they were numbered to. CCC. and xii. And Valere setteth in his book. CCCC. and. xii. and when he entered in to the ●yte men took more heed of him for his marvelous deeds/ then they took to the richesse that went about the chair/ where the triumph was in/ and Solyn saith of this Scysymyus/ that he was that the hardyest and most excellent of all the Romans.    

¶ Of the third good condition that knights and chieftains aught to have in arms. Capitulo. xl.  
IT happeneth oft times and commonly is seen that every person which is learned in a craft & customed in the same/ travaileth & putteth himself in pain to instruct and learn other men such as been inclined to the same/ wherefore the wise men saith/ and thou haunt an follow the good men/ thou shalt be like unto them And if thou haunt the cyull/ thou shalt be as they be/ wherefore he that will be master of a craft it is necessary that he follow and haunt the master workman of that craft that he will meddle in/ for as it shall be said here after in the last part of this book/ every man that is expert in his craft aught to be believed. Now for to come again to our purpose of this matter/ that is to know of the third condition that the good knight or good man of arms aught diligently to follow & haun to the noble and worthy men which been experyente in the same. And for because I call it a science it should seem to some man that I failed of my language. But for to speak clearly with out seeking of other subtle reasons/ which shall be proved that it may so be called/ as seemeth that all thing in which good measure and rules aught to be kept may well be called a science. And me seemeth there is no craft more necessary to have good rule in than the feat of arms. For where as there is no ord●●/●e rule in battle/ all goeth to confusion/ like as we may see daily by experience/ wherefore Uegece made a proper book wherein he speaketh of the rules that aught to be kept in arms/ which book is called the science and art of knighthood ¶ ●nd that it may be proved true that there is no art more necessary to have good rule kept in/ than the art of arms// Stypyo Lastryean the right worshipful knight/ as Valere telleth said to this same purpose/ that there could not be a greater shame in a knight than to say/ I had went it should not have been so/ for he said if a man would do a thing & execu te it/ he should do it by so good advise and counsel/ and by so great reason that he should not need to say I wist not that it would have been so. For the error that is to say when there is any fault in good ordinance of a battle/ the violence is so great thereof/ that it may never be amended. And the foresaid author which is called Uegece/ speaketh of the same in his first book of knighthood/ And he saith also/ if men err in other things/ the error may be corrected and amen deed. But the dyshordynaunce of battles and mysco●duyte in arms may never be amended/ for the pain payeth incontinent the misdeed. For he must needs perish shortly/ or ●l less shamefully flee/ or at the least way he must fall in servage that is to say he must be taken and comberously entreated// which things is more grief to courageous men than is the death. And for because that we be entered in the chapter when▪ we hoop to treat how the good men of arms aught to stir one another to be manly and good/ and the manners that aught to be kept in the same/ which longeth singularly/ and principally to the introduceyon of knights/ and capitains▪ of hosts/ and of battles. ¶ We will speak of a worthy prince called Stypyo/ which hath been rehearsed here tofore saying in this wise to his knights that no man aught to fight with his enemies that is to know to go and assail them without a just cause. But and he had a just cause he should not ●ary and abide till they come upon him/ for a just cause giveth a great hardiness in such a case for to set freely upon/ and to fight surely▪ ●nd otherwise a man aught not for too fight without that necessity constrain him. But and the case be that a man be assailed/ if he defend him not/ 〈…〉 great cowardice and an evil trust of good fortune/ which were a shameful thing. ¶ yet to the purpose of good chieftains of an ho ste. Uegece speaketh and saith that above all other men they ought to be wise and best advised in their office/ For it is a great thing he saith for to purvey for so moche people that is for to wete for to be well advised in his thought how he may do against him that is his enemy. Another is how he may govern such a quantity of people to the pleasure of every man and to keep them in good order and rule to his honour & profit of his sovereign/ wherefore the old ancients sometime which were princes & governors of battles feigned themself that they were of the lineage of gods/ to that intent y● they● subjects and they that were under their governance should dread them the more▪ and put greater faith in their ordinance and rule. ●nd such manner of cautels they used at that time in teaching of their people. ¶ Like as Valere tell th' of the great wisdom▪ valiance/ and hardiness of the noble prince of battle that was called Sertoryus/ which for to give heart and trust in his people/ feigned and said that the gods showed him by revelation what he should do by a why ●e hind which he led with him in the hills of Lucytanye which is a party of Spain/ and in all other places where he went in his journey▪ And in the same wise died king Minos of great which was a man of great wisdom in the keeping of justice and likewise in battles. For he subdued & put in servage them of Athenes/ which ●heseus their duke made free afterward. This said king Minos went customably every new year once in to a cave which by old time was consecrated to their god that was called jupiter saying that he was his son/ like as poets say. And in the place he said that his father jupiter gave him the laws/ and the ordinances that he stablished among them. And he feigned thus for because that they should doubt to break his ordinances and commandments. ¶ But these things be not to understand that the good capitain or the good man of arms should use this/ for such feigning were evil done and might give cause of evil ensample: But if the wise capitain or guider of men of arms could wisely fain that he had a greater wit than he hath/ or that he could more than he doth. And the that he doth be done by reason/ and for a reasonable cause/ & upon that findeth any good japes or cautayles/ I suppose it were right wisely done/ like as here after shall be declared when it falleth in the process.  

¶ yet more of the same/ and ensample of the Romans.  
TO treat of the purpose of good admonitions that the good chieftain aught to do to his people in all just wise that he can think/ by the which he might give them greatly courage and will to do well/ and to be the more hardy. And also that one & other aught to say in comforting of their courages/ valery saith that Gayus Marcyus a consul of Rome/ a duke and condytoure of a great host happened on a time to be in a battle greatly oppressed with his enemies wherefore he had a great doubt least it should miscarry with his host. So he had with him strange sowdyoures to the number of. three cohortes. A cohort is a number of. CCCCC. men of whom he had great doubt that they would not be true to him: Then for to make a remedy for that doubt/ saying that the thing was hasty and perilous/ went unto the same men and amonysshed them greatly to do well their devoir/ & promised them that & so were that the field were won by their manhood that he would reward them so greatly that he would make every man of them Cytezyns of Rome/ & that was not a little thing in those days that he promised them. For it was the greatest honour and profit that could be done to any man for the noble franchises and liberties that was in the city. And also it was not acustome to make such grant to any strangers. Then the senior soldiers were right well apaid of that great offer. And pained themself so lore that by their manhood their enemies were sore put aback/ by the which vyctoryously the battle was won/ where upon the consul kept them covenant of that he promised them/ notwithstanding that it was against the ordinance of the city. For there aught no consul without licence & ordinance of the senators that is to say of all the hole counsel to make no grant of such thing. But as for trespass that he died in that case he excused him right notably before the senators saying that where as a battle ●●ode in great jeopardy it were right necessary to ●●uruay for an hasty remedy. And by this advise at that time he could not find a better remedy than for to grant them great rewards suddenly for as for than he had no sayloure to se●e the laws which at that time had more need to be offended than kept. ●●●t to the purpose of the sad advise of the chieftain that amonyssheth well his people. Tytus ●ynyus saith in the first foundation of Rome/ it happened that the Romans had need of help of men of arms for a great battle that they had to do: Therefore they hired them strange soldiers so these same soldiers which were not good ne true seemed by their judgement that the battle was doubtful and perilous on the Romans side/ they fair departed out of the host/ & went to the pendaunte of an hill/ to the intent that after the battle who so ever had the field they would have fall unto them/ when the duke and prince of the host saw that these people were abashed for because that they saw these main that should have holped them departen from the field inone like a wise chevetayne found a remedy for that fere/ For he took an horse forth withal and road through his battle saying that all thing was in good ordinance/ and that he had sent out the capitain of the sowdyoures and his people with him by his advise to the pendaunt of that hill/ to that intent that they should come on the back half of his enemies after the battle was joined/ and said he had given them a certain token when they should set on. And thus this wise and worthy chevetayne by his great wisdom and advise changed the hearts of his people and put them in great hoop and hardiness & by that mean he wan the victory of his enemies/ which was a notable deed.   

¶ yet ensamples of the same.  
YEt to the purpose that good amonysshing is much worth in the feat of battle/ I may draw out that is written of three worshipful knights of the which one of them was of ●acyde●one/ which is a part of ●rece/ that by his words & his deeds showed his worshipful courage/ it happened▪ on a time that he was with a great to wte of men of arms of his own country that went to a war & he with them/ & for because that he was halt & somewhat same/ his fellows rebuked him & said that they had marvel what he would do at the battle. Then he answered them again full courteysely saying that he went thither for to smite/ and not for to i'll/ and that the strength of his arms was so bounden with the constance of his courage/ by the which he hooped the battle should be the more strengthened by his person/ or else he would die in the pain/ and hooped too have as great victory as any that was there. ¶ And also he said that it should be a great shamè unto them that presumed so moche upon themself & had all their limbs hole & sound that such one as he should here a way the worship before them that were mighty & sound in their persons▪ And this good knight said thus for because that they should put them in their devoir by the means of that strife to fight the better when they came to the battle/ And so it happened that they died/ for the strife ran so far among themself/ that they put them in the judgement of their chevetayne/ that who so ever did best in the battle should have a certain thing of worship given him/ that men might know by that his notable ●nd manly deeds. And for because of this debate every man put himself greatly in his devoir for envy that the one had to the other/ by the which they gate the victory of a great and a strange battle▪ ¶ Another Roman knight that was a chevetayne of men of arms which had sent the Romans with a company of knights to the succour of one of their princes which held the war in the land of Perce▪ So it happened that he inette with an host of their own people that returned home again saying unto him that the men of Perce shot arrows so thick that it took a way the light of the son▪ This good captain when he saw that the people was thus afeard/ answered them with a manly cheer/ saying that they had brought him good tidings for then he said they should fight moche the bet ●●●/ for because of the shadow/ ●nd by his hardy & manly works & the good amony●yons that he showed them caused them to return again with him & fought rigorously & won the field with great worship. ¶ The. three knight was of ●rece ● & was sent forth to the succour of a city with a fellowship of men of arms/ & when he was come in to the fortress/ the cytez●●s which durst not issue out of their walls for fere of their enemies they she 〈…〉 him the great hight of their walls/ & the great depen●sse of their dyches/ which they rejoiced them greatly in. ●hen he answered them in this wise/ if so be that ye have made them for women it is good▪ But & ye have made them for men ●it is a great shame & a lewd thing/ that ye tryst more to be enclosed within your walls/ & your dyches/ than in the might & strē● the of your own persons▪ And thus by his good amonysshynges/ and wise reasons gave them such comfort that they were bold for to assail their enemies which before time they durst in no wise do. And by the good amonyeyon of this worthy knight they discomfited their enemies & caused them to break the siege.    

¶ Ensample of worthy knights. Capitulo. xli.  
OF great vigour was that worthy knight which was well nourished with julyus Cezar whose name was called Scaevola to whom was given and to other knights a passage for to keep and a tower against the host of Pomp ye while the wars endured between them/ So it happened that the host of Pomp ye thought to give them a great assa●●telin so myth that this knight had moche pain to defend himself from his enemies/ for they charged him passing sore/ so the batay ●e was passing strong and cruel. For there were many worthy men on both parties. But this Scaevola which was as hardy as a lion died so great deeds of arms that it was marvel tell/ and suffered so moche pain in defence of his place▪ that he was passing sore hurt/ and in his fighting he said to his knights/ now for the gentle knights and felowes● break the darts of your enemies with your feet & receive their ●●owe heads in your throats/ & we shall overcome them▪ For in the mean time that we die/ he shall come that shall rescue this for ●●esse/ and too speak in few words his language & his deeds were so moth that he aught to be put in memory/ for he by his good admonitions & ensamples of his deeds increased so the cou rages of his fellowship that they dread no death but fought marvelously. Then he went up to the tower & cast the deed men upon the quick/ and drove them down fro the walls that were entering up/ he cut of the hands of them that touched the walls above/ and cast stones and other things that he might get without seizing. But to speak shortly he●lue so many that the heap of the deed men was as high as the top of the wall as the old auctors witnesseth/ which wrote the noble acts and deeds of the Romans. And then he leapt out among his enemies/ then anon they ran upon him on every side and he fought so sore that his sword was so grecy of the blood/ & so blunted with strokes that it might cut no more. And his enemies cast so fast the dates at him that often times the darts met together and took away the stroke. And thus he endured long/ like as ●ucan witnesseth of him and of his marvelous/ saying also that there was so great preese about him that he might unneath dure noolenger. And among all other strokes he was smitten with an arrow in the lift eye/ but anon he razed out the arrow of his heed▪ and the eye withal/ & trade upon it. And when he saw that he was so ●ore hurt that he might not well endure no longer/ he feigned himself that he was repentant that ever he fought against the citizens of Rome. And he said also that they aught to have py●e on him/ for as much as he was of their blood/ and prayed them that one of them might bring him before ●ompye for to cry him mercy and there he would die. Then there was one in the place that believed well his words/ and came to him for to have led him to Pompye & anon as he came night this Scena gave him so great a stroke that he slew him stone deed. And than anon they fell upon him and slew him/ and thus ended Scena one of the good knights of the world.   

¶ ●● the foureth good condition that the worthy man of arms ●ught to have. Capitulo. xlii.  
●Ike as the state of noblesse/ that is to know that the noble men be most set on height in the honours & worship pes of this world/ In like wise it is good reason that they be adorned with virtues/ which for to say properly is the most noblesse/ for without virtue nothing is noble/ and this witnesseth juenall/ which saith/ there is nothing that maketh man noble but virtue/ and this sentence appeareth well. Boece in his book of consolation which saith▪ that the name of noblesse is but a vain thing/ but it be lightened with virtue & to this accordeth all the ancient auctors generally. Then after all these sentences it is a necessary thing to all them that call themself noble/ to be virtuous/ that is to say well mannered/ & also that they hate all vice & flee from all unfitting things/ which been contrary to noblesse/ & that they love & to low all goodness/ and good conditions. And for because that I have declared here tofore some of these virtues concerning to the same/ I will no more speak of them at this tyme. But I will pass over & speak of the fourth good condition that I have showed here tofore/ which is necessary to all good knights & nobles/ and that is this/ he aught to be true/ in word▪ in suit/ & in his othe●●nd now I had purposed me to speak hereof in this chapter. ●ut for as much as other times I have charged myself in some of mine other volumes to speak of the blaming of the right lewd vice of dying/ which is contrary to truth and may not sufficiently enough be reproved by me/ nor by none other/ ● will pass the more lightly over. ● ¶ But in as much as it toucheth the noble men without fail I may some what say now that it is a thing that is evil sitting unto any noble man/ and full dyshonourable. That is to weet/ of them than been so taught as some been that no true word cometh out of their mouth/ nor in their promises/ nor in their faith may no man trust no more than the sym plest boy of the world/ I speak of some such as call themself noble▪ And truly if such people considered well what noblesse were/ and how that they deserve evil for to have the dignity thereof/ they aught to be shamed and confounded/ and have little cause to be proud for the noblesse of their kin/ which is failed in their own persons▪ And for to speak of the goodness of truth jam not worthy to speak sufficiently thereof/ nor no man else can say enough thereof. O how it is greatly allowed and commended in holy scripture that god is truth/ and so he calleth himself/ And all the foundation of our faith and believe is set upon that/ all the feat of the philosophers and their study was no thing else but for to attain and search out the truth/ And this witnesseth Arystot.le in his Metaphysyke/ which he founded upon truth/ in which book he speaketh notably thereof/ for he saith that all moral Philosophy is founded upon truth/ and without that ●ll that ever we may do in this moral life may not profit us. Alas these noble ancients which had at that time no knowledge in the divine law/ loved rather to die than be false of their faith/ o● to lie le●ynges▪ Than what shame should it be to them that been christened/ that for a little thing or naught will ye & ●ors w●re themself/ that is pity to here: And of this we may show divers ensamples/ as of a duke of Athenes which was up fortune taken in a battle/ notwithstanding that his pertye had the better▪ Than his adversary which had him in his prison/ would have constrained him that he and his city should have granted a truage payable yearly to y● men of Athens, so upon the condition he should be delivered free & quite/ & ●f he would not grant thereto/ he should die a mischievous death But the worthy duke answered and said that he had promised & swore to them of Rome to maintain them & keep them in their jurisdiction & Fraunch yses/ ●●o that by him they should not be am y●ysshed nor brought in worse case And also it should not turn them to so great p●●iudyce the loss of one man as the loss of their possession▪ ●●r of as good a prince/ or a better than he was they should sooner find/ than recovering of their fraun chyse/ and it were once lost▪ And th●s he had such faith & love to his subjects for to hold that he promised them that he chase rather for to die than to be against his promise. ● There was a great feat and kept well his truth/ the noble Roman prince which ●alere speaketh of that was named Actylyus Regulus/ which after that he had discomfited a battle and a great host of the ●artagyences/ they of ●artage for toavenye themself sent for▪ antyperus king of Lacedemone & fought a new battle/ which battle fortuned to be against the consul Actylyus'/ so that he was discomfited and himself ●aken. So when it came to the end of five year/ Orose saith that the ●artagyences sent their ambassadors to Rome & with them this noble man Actylyus'/ but they made him swear upon his gods that if case were that they could not acco●●● that he should return again to prison/ & this was their message to the Romans that they should yield again all the prisoners that were taken in the syrst battle/ and they would ●●lde them again this noble knight Actylyus'/ And when the senators of Rome had well understand this message/ they besought this noble man ●ctylyus that he would give them counsel in the said matter/ as far as his wisdom would give him ●●ut this noble knight set not so much by h●● person that he would counsel them nor advise them/ that for his person only they should deliver so great a quantity of enemies for him▪ ●●r he said it was not for the common profit that so many men should be given for one man. And thus this noble man went home again to ●artage where that he ●n● we well he should have great torments/ for he knew full well the great cruelty of the ●artagyences. But he loved rather to die than to live and be forsworn of that he had promised to the Romans. ● And sith it cometh to the purpose that we speak of prysoneres for to show more of the customs of Rome. That is to weet/ when the prysoneres of ●ome were yielded in as much as any prince of Rome had gotten the plain victory of the abvers party which held them in prison/ when the consul/ that is to say the prince was returned home again to Rome/ and that he should enter in to the town/ in his triumph like as it is said before/ the prysoneres should go before the chair with chapelettes of silk on their heeds/ which were made of ●elued/ and some of B●uers/ as ●alere saith/ and ●●tus ●ynyus saith that their hedes was shaven in token that they were out of servage/ & both might happen well to be/ for they said than that the Chapelettes betokened lordship & freedom ●●●t to the purpose that a man should keep his truth/ and that it will do harm and a man break it/ It happened that hannibal the Emperor of Cartage was discomfited by the Romans in the second battle/ as ●ytus ●●nyus reciteth in the ●nde of his ten book. The ●artagyences were constrained to require the ●omaynes of peace/ for the which they sent their ambassadors to Rome. ●nd when they had purpo said before the ●enatoures the effect of their matter and the cause of their coming. ●hen for because that they of ●artage had quit them untruly in their promises before time to the Romans in their covenants & oaths/ which they had made before/ was said unto them these words. ●y what manere of gods d●o ye swear the peace now to us/ sith ye have deceived and be for sworn by them that ye were sworn upon before tyme. ●hen one of the ambassadors which was called ●●sdruball answered and said/ we swear now by them that we swore before time/ & them ye aught greatly to thank and own them good will/ for as much as they have venged you well upon us for breaking of our oath.   

¶ The first good condition that a worthy man shield have. Capitulo. xliii.▪  
I Have said here before that the first good condition that he which is a good man of arms should desire to have is that he should love worship above all things. And for because that it is an open thing that he should so desire/ it shall suffice me to prove my rea sons by good ensamples of the worthy ancients without seeking of any other arguments. ¶ The worthy ●hemy●chocles/ and noble knights/ which I have spoken of before time in this book loved and coveted so much the worship of knighthood/ that it was in his heart/ like as a sharp nedyl●● which brent so sore in desires of worship/ that it would let him have no peace. Then it was asked him of other knights why he occupied himself so greatly without rest. Than he answered & said/ for because y● the fair & high knighthoods of mine auncetryes & their great victories enflambeth my courage to follow their traces/ so y● I might attain to part of their excellent renowns/ ●y my travail & excercy see in arm. ●ut for because y● I see myself so far from their great acts/ it maketh me busy & full of thought/ which will not lightly leave me. ●his good knight was none of them y● for one little good deed/ thought that he had done many excellent deeds/ & was in y● time of ●ulcyades y● duke of Athenes & was in the battle that was called the battle of ●araton against the percyens/ like as justyne recordet● in the second book of his stories which commendeth greatly his virtue and his great knighthood/ which battle was marvelous great and fierce and by the manhood & worthiness of this knight they of Athenes gate the victory\ And yet he thought that he had done but right a little thing.\ So for because that some maintain and say that there is no honour but in richesse/ & without richesse honour might not be had.\ I say saving the reverence/ that opinion is false and untrue. For let us sup pose that honour be not given at this day as the ancients died of old time to them that were virtuous/ but begy●en to them that be rich/ ●et there can no man take away from him that is virtuous/ but that he aught to be commended in the same/ & greatly allowed in his virtue. And also every man saith more good of him/ and more reverence longeth unto him than men show or do unto him/ which laud & praising as me seemeth is more to commend than the other/ though so be y● he ●e poor and the other rich/ to whom before his visage men will give a great recommendation/ and behind his back will curse him for his vices. And so to y● purpose in old time their virtues was their worship/ and not richesse/ wherefore men died greater pain in those days for to get virtues/ th● richesses or any other treasures And of this we have in the stories of Rome by the will of all the Senators/ that is to say of all the princes of the counsel/ was ordained that this noble knight Cyronatus for his great virtues & manhood was chosen to be made a dyctatoure/ which was the greatest estate of Rome/ like as a man might say an emperor/ which story is right profitable to be herd/ as ●ytus ●yuyus saith/ to them that desire manhood & worship/ more than richesse▪ for he was a passing famous man/ & yet he was right poore●●nd for his great manhood & worthiness/ he was the man in the world that the Romans had most the trust i●▪ And for because that he was so greatly trusted among the Romans/ it happened that a great host of them of Rome which were sent against their enemies/ were so sore constrained by their enemies that they were fain to take a relde and dyche it\ And pale it about too save them from their enemies▪ And when they of Rome heard thereof they took out a number of knights with a great multitude of people for to send to the rescowes' ot their people that were besieged/ than were they dystytute of a good chevetayne▪ where upon they sent unto the house of this worthy man which dwelled without Rome & there they found him in right simple manner considering the great estate of his person/ nevertheless as soon as he heard of the great daungere of the people that were besieged/ forth withal he took these knights & the people which was assigned by the city & went to the field▪ And to speak shortly of this matter what by his wisdom & his manhood discomfited them that had besieged the Romans/ and when they were discomfited he departed the good that was gotten in the field among his people which were causers of the discomfiture of the field/ and not to them that were besieged for he blamed them greatly/ & he deposed the consul the led them of his office/ for because he would ●ustre himself to be besieged in his lodging/ which lodging he had enforced with dyches and a great pale: Than he said that man was not worthy to have an office of so great a dignity & worship as to be a consul to suffer himself to be closed about/ he having such a people with him/ but trusted moor in his pa●e & his dyches than in the manhood of his people/ & also the arms of the Romans were not accustomed to be worn in places closed. ¶ ●et of the same that the ancient men praised more the virtues than riches/ Ualere telleth in the third chapter of his fourth book of a noble knight that was of a worshipful lineage that after the time that he had done many notable deeds of high and mighty hatyles a yenste the Uolques/ & in other places also/ and taken one of their castles ● which was passing mighty and strong that was called ●onolon for which cause afterward he was named ●onolannus in his sure name/ which was a great reward for his demerits and a great worship in those days & that worship he refused not. But as for other great rewards of good he set not by it/ for it was offered him after the customs of Rome which was ordained for worshipful men that had deserved an hundred journes of land/ that is to know as much land as a plough might ere in an hundred days. Also he should have. x. prisoners of the best that he would choose of them that were taken at that time/ and. x. rich horses well armed and ordained for the war and. x. great oxen/ and as moche silver as he might bear/ but of all this would he none but a prisoner that had been his host that had done him great favour before time/ which he thought to quite/ for his goodness/ and so he died/ for he pardoned him of his prison/ & gave him a good courser for to hear him in to battle and need were ●●●r which virtue Valere saith that men wist never of which he gate more worship/ of that that he chase/ or else of that that he refused/ that is to know of taking so little/ or refusing of to great a gift.  

¶ pet of the same/ and how men worshipped in old time the worshipful knights after their. deserts.  
continuing our purpose that in old time the ancients loved better worship than riches like as every worshipful man aught to do/ Ualere speaketh of the last Sypyon Auffrycan. I say the last for because there were two Sypyons which were both so worthy that no man could well deserve the one from the other in worthiness. And for bocause that both of them conquered africa by great travail & many battles whereof the first conquered it for the romans/ and after that it was rebelled. The other conquered it again with great dyf fyculte/ Nevertheless they were both called Affrykans'/ But this last destroyed the city of Cartage/ & the city also of Mu nya●●ce/ and held war against the galls which been called now french men. And he warred also against the Lombards & had the victory of them. So after all these victories he would depart the honours & the goods to the knights which had been at the conquests. Then he commanded like as was the usage at the time that men should bring unto the chieftain or to the prince of the battle all the worshipful acts that the worshypful knights & men of war died/ for there were certay ne men like as we may say herawdes now a days/ which were ordained to do such things/ & they had great charge for to take good heed which men died their devoir to the intent that they might be well rewarded after their del●rtes/ & such as died not their part should be rebuked/ so among all other there was one knight that quyt himself so well in the field that some said he had well deserved a certain jewel of gold that was ordained to be worn upon the arm of such folks as had done such semblable prowesses as he had done/ & this jewel was called Armel●es. Than Sypyon made inquire of this knight whither he had done ony great prowess before that time/ or else that such adventure happened fall to him at that season/ than it was found that it was the first great prowess that ever he died before/ but they said that him seemed to be of good will & of manly courage. Sypyon thought he would assay him/ & let call him unto his glence & made to give him a some of gold/ like as we might say of Florynts/ right largely & plenteously/ & said to him y● shalt ●e paid lryches for thy good deed/ but not in worship when this knight which had received the gold heard him say so/ he was shamefast & passing sorry. And anon he took the gold and cast it down at the feet of Stypyon▪ ●hen it was asked him whither he had liefer to be rewarded and worshipped by the signs of manhood and prowess/ or else to be rewarded in money for his noble deeds/ he said he had liefer have worship than the reward of money▪ ●hen Stypyon praised him 'gree te and loved him better than he died before▪ And for because that he should be constant and persevering in arms made give him the sign of silver which was ordained for them that had done semblable acts of the prowess that he had done himself at y●●ournay/ and had him that he should continue & get another that was made of gold/ & other signs also that was ordained for them that were worshipful. And Stypyon showed this/ for because the honour aught not to be given entirely for one good deed/ which by adventure cometh at some one time but he would that it should persever in manly deeds & good works    

● How Lechery & delights been often times cause to distrouble a man that he may not get worship and valiance Capitulo. xliiii.  
● Or to get worship he that desireth to obtain it in arms/ in which matter we be in this party of the book ●nd semblably in all manners that worship may be found in like as a man aught to pursue all things that been covenable to come to worship/ in like wise he should eschew all things that may let him from it/ or trouble him of his intent▪ And for because that I find in writing the among all other vices the vice of delight & Lechery is that most draweth a way the good deeds of them which had begun of long time before to profit in worship/ notwithstondynge like as I have treated here tofore in speaking to princes/ & now is necessary to proceed of all other the occupy the ●eate of arms. And that it is necessary also to show how they should eschew these vices before rehearsed/ we will bring to mind divers ensamples which been found in stories ●t ancients. ¶ The host of the great Anth y●cus king of Perce & Dayse/ happened by diverse times ●o overcome the Romans/ and often times put them in great affray▪ And after that they had by divers times overco me them in the parties of Grece▪ they went to rest them all the winter in ●alcedy/ in which land the vices above rehereto were greatly used/ that is to say▪ ●● delights/ in lechery/ in play es and disports as long as winter lasted/ in so much that the people of this host afore said were made passing soft in their deeds▪ Then it happened as Macrobe saith/ when Anthyocus the prince would have go again unto the war upon the Romans/ took the mustres to ●e the strength and the noblesse of his host/ and asked of hannibal which was at that time with him whether he had people enough with him for to fight with the Romans/ to whom Hanyball answered saying that he had people enough/ notwithstanding that he was right a covetous man. But this answer was not sufficient to the intent of Anthyocus/ For he would have asked whether he had puissance enough to overcome the Romans. And hanybal which had by diverse times proved their strenst the and virtue and law that the knights of Anthyocus were fallen in to great delights and pleasances/ and more full of boosting than of good deeds of knighthood answered and said/ The Romans aught to hold them content with the richesse that was in the host/ notwithstanding that they were right covetous people/ and it happened even to be so as he extemed. For notwithstanding that this prince which in stories is called the great Anthyocus was so rich & of so great might that he sent in a battle against the Romans an hundred and nine olyfauntes which bore every of them a tower ●● his back made of timber in which was great multitude o● men of arms▪ & his host was so great that it covered most tay●les and valayes/ yet was he at the last overcomen with the Romans. ¶ yet to this purpose that delights and ●uer great ca●●● maketh less and feebleth the courages of men/ some say that the city of Uolques was right rich and well environed with walls/ and as in goods it was the richest ●●te of all the land of ● crussye/ but by the great mordynate richesse it was inclined all to delights and Lechery/ for the which as soon as these vices had domination it felt in de●●yne/ by the which it waxed feeble in defence of itself/ for which cause it was subdued by bond men/ wherefore it is to be noted that by the inconvenients of this vice followeth many great mischiefs/ for the which every man that is worshipful aught to take heed to eschew that evil vice/ which may be cause of taking away of great honour of pryuces/ and in like wise of all other persons.   

¶ How the old ancients guerdoned the good deeds of worthy men after their deserts/ and not after tavoure. And also ●● the honours that they died unto him. Capitulo. xlv.  
Now to come again to our first purpose that the good men of arms aught rather to love worship than any other things/ we have proved right enough/ and have showed by divers ensamples how the old worshipful men were courtyse for to get worship/ and also how they were rewarded for their good deeds: And yet we will show one ensample how these rewards were given without favour. Ualere saith that when a noble man of Rome that was called ●alpurynus ●yse/ was made consul & prince of a great host/ & by his manhood & prowess had delivered ●●cyle by divers great battles/ & should come to give the rewards to his people after the Romayne customs every man after his deserving. This said ●alpurynus had a son which was right a worthy knight/ & for the good deeds that he had done in the battle/ they that were reportours of the worshipful acts that men died/ judged him a crown of gold & said that he had right well deserved it. But the father did long debate against it/ and said that the other had deserved▪ it better than he/ notwithstanding at the last though the father were never so sore against it/ yet of very right was judged, him to be rewarded with the crown by the common voice/ and▪ trust truly he had liefer have worn that crown as they used to were them in those days than to have been rewarded with a great some of gold. ¶ yet more of the honour that men died in that time to such as were worshipful warryoures/ which worship was more desired than any other thing in the world at that tyme. Ualere telleth when that any man had done any deed in arms passing any other men in valiance and worthiness. The Romans caused to make his image right nobly and set it in a certain place of worship which was ordained for the nonce/ and under them made write their names and their sure names and the great principal deeds that they had done/ & thus they died for because they should always be had in mind/ & that other men should take ensample of their worthiness/ to that intent that they should pain themself for to get worships & honours/ & in like wise they died by the clerks. For & there were any solemn phylosophre or any man or woman that passed other soveraynely in shooting or in any science like as the sage sybyle/ or else a work man the cou ●e ●arue images that never was seen none such before they had▪ certain things ordained for the nonce/ which was gret● worship to them & caused them to set their attendance more ententyfely upon their occupation. ¶ And thus as ye here they were set in those days all in covetise of worship/ which cove tyse Valere proveth by ensample that the virtuous man will certainly that honour's laud/ and reverence be given to him like as we may say by Sypyon Affrycan the right virtuous man which made set the image and the figure of Enn●us the poet among the images of the noble men of his lineage for because that he had commended in his dities the noble acts of this Sypyon Affrycan. ¶ And for because that some men might say against this opinion arguing that honour and glory aught not to be desired in this world/ but be held as for naught. Ualere showeth how they which in their books teacheth/ that glory and honour 〈…〉 de be set at naught/ desire it themself and would have it as other have/ and saith in this wise that glory is not despised of them that enforce themself to teach the despising o● the same/ for they set the names of them diligently in their volumes and books which they have drawn out and written and commendeth the despising of glory, in lowing them that set not thereby/ yet notwithstanding they would have glory/ for because that they would draw to mind their names by writing in their books▪ And so to conclude this chapter we say that the good & worshipful men aught and may desire glory/ and in deed they will have it & they may/ notwithstanding y●●oece in the third book of consolation/ in y●. ●●● prose holdeth against & dyscommende th' them that to inordynately secheth worldly glory/ & not without cause as to the spiritual life. But for to live morally after the active living it is no vice who that desireth it for a just cause.   

¶ Here it speaketh of the sixth good condition that the worthy man of arms aught to have. Capitulo. xlvi.  
THe sixth good condition that the good man of▪ arms aught to have as I have said here tofore is that h● should be wise/ well advised/ & cautelous in deeds▪ that may fall in arms/ and in all manner feats of knighthood/ And for because that we will bring to mind by ensample the cautelous deeds of knighthood/ & worthy men that died the great conquests and great things in their time/ which may be causers to bring such things again to mind/ to that intent that they in time that now is may use such feats & not to be deceived in them/ we will show you here after following like as authors reciteth/ & also Valere that nameth such subtleties to overcome & noye his enemy Stratagones'. But the first ensample we will speak of ●hylostratus that was duke of Athenes/ which as sto ryes saith was right subtle & well advised in all things/ & specially in the feat of war▪ ●or true it was that they of a city of Grece that was called ●egara/ bore it forth under dys●y●ulacyo●▪ But in the time of this ●hylostratus they of Megaera thought by a certain wile to find a mean to be avenged upon them of Athenes/ for they had not forgotten the great hurts and griefs that they had done them before time/ so they remembered them that the people of Athenes were yearly accustomed to go in to the isle of ●uletre/ where the lady of Athenes went on pilgrimage at a certain day in the year/ where upon they of Megaera let ordain their navy of ships &/ thought they would avenge them on their enemies seeming to them that the Athenyences would take no heed of such things▪ But this Phylostrates duke of Athenes which had a knowledge of this thing ordained that the ladies should hold their purpose like as they had accustomed before time/ & that they should make greater array & greater feast than they used be fore time to the purpose that they of Megaera should not think they were escaped. So this ●hylostratus took to him a good fellowship of men of arms and went before in to the 〈…〉▪ & put him in a bushment/ and anon as the men of Megaera were come to land he broke his bushment and fell upon his enemies and slew them everichone. And when this was done ●hylostratus entered in to their ships/ and took with him many of the ladies that were best beseen and richest arrayed and took his course toward Megaera/ to that intent that they of Megaera should understand that it was their own people for because they saw so many ladies come with them/ and supposed also that they had gotten great goods withal. For they knew well their own navy & their tokens/ & for the great joy that they had of this deed every man drew to the port and they went hastily to land and killed and slew the most party of the people. And anon after took the city. ¶ ●aryus that was chosen king of Perce and Mede for the n●y●nge of his horse/ assembled six hundred thousand men/ as justyne saith in his second book for to destroy the Athenyences and their land. They of Athenes heard thereof sent for socours to Lacedemone and to other lands but they tarried passing long. Then ●yl●yades that was at that time duke of Athenes which made to nomble his people and found that he had but x. thousand of his own men/ and a thousand of strangers yet this worshipful man had more trust to run upon his enemies then to tarry for the help of them that were coming notwithstanding many of his men held a yen it incuerthelesse he went so hastily upon them that or they could beware or make themself ready they were among them & took them out of ara ye in such wise that they were discomfited/ so by this good wile and manhood. xi. thousand dyscomfyted six hundred thousand of the Percyens. ¶ Valere saith that Ha' nyball the Emperor of Cartage hated greatly the right no ble Roman prince that was named Fabyus ●aximus for because that he had done him many grievous hurts in ba tail/ and at all times made great resistance against his great host. And ●ytus ●ynyus saith also that he was the prince in Rome that Hanyball most hated. This said Fabyus was a dyctatour which was the soveraynest office of Rome & led with him a great host where so ever he went. Then this ha' nyball bethought him on a wile and laboured sore for to noye Fabyus/ so that he took his host & went in to italy/ and destroyed all the low country what with sword & fire except the lands & manners of the dyctatour Fabyus Marymus/ to that intent that they of Rome should have a suspection that there were made some alliance among them/ and yet he died more for he found a way to send to Rome a letter closed which came to the hands of the counsellors of Rome and was directed to Fabyus from Hanyball which was not at that ty in the ●yte/ and it seemed by the continue of the letters that there had been between them great familiarity & promises/ by the which it seemed that hannibal was come to his intent But and the Romans had not known the great truth of Fabyus/ & the great malice of Hanyball it might have been cause of the destruction of this noble prince.   

¶ Of the wise connsayle in arms that knights should use. Capitulo. xlvii.  
●Owe that all good princes and knightly men aught to be well advised & well understand of the conditions of the wisdom/ & the malice of his adversary/ & inquire if he acustomed to use in his werkynges cautelous & covert way es/ it appeareth that he aught to do it by such ensamples as to loweth/ which aught for to give a man cause for to keep himself from such malicious persons/ like as the wise man coum saileth and saith/ keep the from that person that governeth himself by malice/ For when he speaketh fairest to thee/ take best heed to thyself/ For the malicious man fareth as a cat that lieth long in a wait for the mo●●se/ and as soon as he is ware of the mo●●se and cast for to take her/ he will wag his tail as it were for love/ In like wise the frawdelent man his point & his time by long space/ but when he seethe his season and his hour than will he laugh upon him that he casteth to deceive/ & suddenly he will run upon him/ like as it is written of a king that was lord of a great party of Grece that was marvelously full of fraud & passing cautelous▪ This king hated much the Romans & had passing great envy to them. But for because that he durst not plainly defy them for their great power which he doubted greatly▪ used a wile and feigned himself greatly to be their friend for the great reputation that he heard of them▪ For he knew well that there was nothing that so moche overcometh the heart of a man as doth fair gifts fro whence that ever they come/ wherefore he sent them often times great presents and fair language withal to the principal counsellors of Rome. And by this mean he understood moche of their working/ and after this he found many divers means for to annoy and hurt the Romans▪ But when the Romans would have go upon him for to have chastised him his good friends that he had gotten before at Rome were always ready for to answer for him & made his peace▪ And under this four me he was oft times saved that the Romans made no war upon him▪ ●et this cautelous king died more/ for he feigned himself that he had great desire to go to Rome to see the great magnificence of the ●y●e/ & offered himself to the princes to do them what service that he could/ where upon he was well received and greatly worship ●ed/ & as long as he was there he showed so great petition to the princes that no man might show more▪ But when th●● come to him for to make him any disport/ anon he would make discord among them/ and feigned to every man/ that he said it for their great profit/ and prayed them to keep it secretly/ till they saw their time/ in so much that he made hate among them/ and when he ●awe that▪ he had set hate enough amon goe▪ them & that he had well advised and understand the ordy dance and the rule of the city he took his leave and departed out of the town▪ And as he went out of the gates of Rome he spoke so loud that many men heard him/ saying that the city of Rome was passing strong/ but it was light for to win who that had money enough for to give: ¶ This ensample is to be noted and understand that of him that is known an enemy and fraudelent withal. And also that he will be ready to give evil counsel/ man beware of him. For ●●yde say th'/ that the gods only will be appeased only by force of gifts. ¶ ●et to the same purpose. Tarquynyus the king of Ro me had holden a siege long time before the city of Galbyne/ & might in no wise get it. This Tarquyne had a son which was right subtle and thought to find a subtlety for too get this city/ and took a knife and hurt himself/ and when he had so done he sent privily in to the city/ and showed them how that his father the king had beaten him/ & fared foul with him/ where upon he would be avenged if he might/ and if it liked them he would be their friend with all his power/ and prayed them that they would receive him in to their city/ Then they of the city supposed that he had said truth received him with great Ioy●/ Then he made a grievous complaint upon his father▪ and he flattered them so well that within a little space they made him as a master of the city/ and a sovereign. and when he understood that he was master of all he sent a messyngere privily to his father saying/ that cautel overcometh all thing▪ The king answered nothing again but seemed that he was all pen syfe/ and took this messyngere with him in to a garden where that he found many popyes/ then he took a little rod and as he came by them he with the rod smote or their hedes/ and he went so long about that at the last he smote of all the great popy heeds and left never one. Then the messyngere asked of the king whether he would any thing else to his son/ he said that he would send noon other thing. Then the messyngere came again to his son & said that his father sent him no answer again/ but it seemed by his countenance that he was wroth/ for as he came by many popyes in a garden he would always smite of all the great hedes that he found of the popyes. ●he son understood well all his words & anon he found a mean to make a surmise upon the greatest men of the city saying that they had co●●●●red against him/ and would deliver the city and him also to the king his father/ & anon he made smite of their hedes. And when there were no chieftains left that durst say nay against him/ he fair delivered the city unto his father. And of this story divers auctors maketh mention/ and namely ●y tus Lynyus. ¶ Also in the time that the city of Rome was taken by the Gauls/ which now been called french men/ & had besieged the capitol which was imprenable save only by ●am yne/ and supposed for to do so in deed. But the Romans that were wily people for to put them that were without in despair they took such goods as they had and made great rely●te/ of gold/ of breed/ and flesh/ and of all manner of grey ve/ and cast it out over the walls in a fair place where the french men might find it. ●●d when the frenchmen saw this/ they were greatly abashed/ and deemed that they had great plente of victuals within them/ which in deed they had not ●hen drew they anon to treat of peace ¶ Also Valere saith y● Hanyball before or he fought with the Romans in the greater fierce battle which was called the battle of ye●ance which was a dolorous & a heavy day for the Romans/ he used three manner of wiles. For the first he advised that he would have the sone on his back/ & the dust also which was passing great for the wind that blewe. Another wile he ordained y● as soon as the battle began to join a part of his people should make a semblance for to i'll/ & so it was/ for he had laid a bushment y● & any man followed them they should run upon them that lay in the bushment/ & so it happneed to fall/ for certain of the Romans followed the chase & came there as the bushment lay/ & there they fell on the Romans & slew them everichone. Also he ordained that a party of his people should yield them anon in goodly wise to the Romans/ & so they died. ●hen as the manner was at the time they were unarmed & set behind the batayle/ & these men had covertly next their skin short sword & well cutting/ & when the romans were on hand in the battle they fair drew out their sword & fell behind them & cut their legs & slew moche people/ & by this mean saith Valere was the strength of Rome overcome by the malice of africa.  

¶ yet ensample of the wise cautels in arms.  
PErycles that was duke of Athenes was of very force driven by them of ●oloponense in to a place that was closed about with many great mountains/ where there were but two issues for to go in or out/ & when he saw that he was thus enclosed/ anon he let make against the one of the issues a strenge deep ditch seeming that it was made for because that his enemies should not enter in at that place. ●nd at the other issue he was himself with his people as they would issue out when them list by force. The enemies which supposed that he would not issue out at the other place/ for because the ditch was made so marvelous strong/ went all to the other ys●e we for to keep that/ and there they made watch that they should not come out. Then anon Perycles made say over bridges of Tymbre that he had/ let make & issued out safe/ he and all his people. ¶ Also the host of Rome should pass by the forest of Latin for to go upon them of Voyens And when they of Voyens saw that/ they went in to the said forest and sawed many of the trees as good as in two and put themself in a bushment fast by/ And anon as the host of the Romans was entered in to the forest the Voyens assailed out on every side and put down the trees that were next them upon the Romans/ and by that means they discomfited & slew all the Roman host. ¶ Also Alyxsaunder the king of Epire had great war with the Elyryens▪ And upon a time he bethought him on a cautel and ordained him a great many of garments such as the Elyryens used to were upon they● harness▪ and anon let cast them upon his own main/ and when he understood that his enemies were come nigh unto him/ he commanded his men which were arrayed in these garments/ & commanded them to set fire in the houses about them/ which was in his own land/ and when the Elyry ens saw that the houses were set on fire they supposed that it had been done by their own fellowship/ for because they were arrayed in such garments as they used/ and ran fast to help them/ and passed through a straight passage for to come to them/ And there this said Alysaundre had laid a great bush meant▪ & when they were in the straight the bushment broke upon them▪ & ●lue them everichone. ¶ Also they that fought against ● people that were called Heryceres/ took a spy of their enemies and slew him/ and took all his clotheses and cast them upon one of their own men that was like to his bygnes/ and made him go● up to an high hill where he might see the host of his enemies/ and anon he made a sign that they should come forth in all that they might/ & so they died. For they want t● had been their own spy which they sent forth/ & so by this mean they were overth▪ own/ for they came among the bush meant of their enemies/ where they were all slain and taken. ¶ Also Leutulus had need of soldiers and so he waged a certain number of men of Macydone/ And when this Lentulus was somewhat approached nigh his enemies▪ they of Malfort cedone which doubted to have the worse of the battle departed out of the host for to go to the other party/ And when Leu tulus saw this myschete/ anon he made all the host follow them in ordinance of battle/ when the enemies saw them come on/ under such form/ they supposed that they of Malfort cedone came upon them to begin the battle for because that they came so before the other/ & forth withal they shot & can their darts in all that ever they might/ where as they thought for to have yielded them before/ & with that Leutulus came on with his people/ & by the mean he had the field & discomfited his enemies   

¶ yet of the same.  
Aulyus' Nobylyus happened on a time to be so sore oppressed with his enemies that of necessity he was compel led to fight with them of Samyte/ which had a passing great host/ & he had but right a small fellowship which were right sore afeard for because they saw themself so few & their memyes so many/ when Aulyus saw y● gretefer● of his people remembered himself upon a wile & said unto them/ ●yrs quoth he yonder people that ye see been half ours/ for I have so corrupt them with good that within a while they will turn to our part ye when the battle is one's begun/ & for to make his opy nyon good he borrowed all the money that he could of his people/ as who saith/ to pay all the leg yond of people ● he had gotten to be on his party. ●legyon is in number. vi 〈…〉 vi. ●. lxvii. & in trust of this they took them such wise to fight that by the means of their great courage/ and the wisdom of Aulyus they had the victory of their enemies. ¶ Also ●anymedas the duke of Thebes should fight against them of Lacedemone/ & for because that he would increase the courage and the hardiness of his people made them for to assemble before him in a certain place. And there he showed unto them how that for very truth the Lacedemones had ordained if so were that they had the victory that they would s●e all the men women/ and children of the city of Thebes/ for which cause they of Thebes when they understood this they were so moved with anger that they fought like wode men/ & so by that wile they overcame their enemies. ¶ And yet to the purpose that it longeth to a chieftain or to a condytoure of an host specially that he should be wy●e and well advised as well in deed as in word/ followeth the ensample as ye shall here afterward/ when the last Affrycan ●hyppyon led his host by see in to africa happened as he went out of his ship for to go to land/ he tell down flat on the Earth/ for which cause his people were strongly abashed and thought they should not speed well. Then this wise prince when he saw his knights and his people were so sad & half mated in their opinion/ anon he thought to ease their hearts and laid with a merry spirit when he was up. ●oo fellows quoth he/ here is a sign of possession/ now go we hens my good knights/ for I have now won africa/ and thus he recomforted them/ & even as he said it fell. ¶ Sertoryus was go with a great host of Romans a yenst a people that were enemies to ●ome/ and suddenly there appeared to them a marvelous sign. For all the ●he●des of the men of arms/ & all the breasts of their horses seemed as it had been all blood. This Sertoryus which was a wise chieftain saw that his people were sore afeard/ and had great marvel of this strange sign/ said unto them with a glad countenance▪ ●ow blessed be god quoth he/ for I understand by this that we shall have the victory of our enemies. For now I know well that this is ● party that must be made red with the blood of their enemies ¶ ●et for to speak of such folks that been so well advised that by their good wisdom and pretty cau●●les can put away evil suspection of the people/ Ualere saith/ when Hanyball the Em peroure of africa and Cartage was fled for succour to the king of ●rete for fere of the Romans after that the good for tune was turned to the evil/ he perceived that they of the sa me country had envy at him for because of the great vyctoryes which were fortuned him before time/ and held him there in manner for suspect/ and feared him jest he would take any enterprise upon them. Anon therefore he bethought him upon a wile to put them in a surety that they should have no suspicion upon him. And also that he might save that little good that he had brought with him from spoiling he let take ●● fers and certain vessels & filled them full of lead as though it had been his treasure/ his jewels/ and his vessel/ and brought it unto the Temple of ●yane the god's/ like as it should seem that he was rich enough to withstand his evil for tune/ for which cause they of ●rete held them evil content● and were well appeased without any suspection.    
¶ Thus endeth the second part of this book.   

¶ Here beginneth the third party of this book/ which is redressed to the universal people▪  

The first chapter speaketh how that all manner of states aught to be gathered as one. ●●. xlviii.  
 
AFter the matter that we have spoken of here tofore which touched the introduceyon of princes like as it is contained in the first party of this book. The which said prince or princes we have taken for the heed of the body of policy/ as it hath been showed here tofore./ ¶ ●nd following after that/ in the second party is showed to the ensygnement of the nobles/ and knights/ which we take for the hands▪ and the arms/ we will now sew after this/ with the grace of god to show in the third part of this book such matters as we can find in the authorities of the old auncyentes/ for the welfare and profit of such things as longeth to the remnant of the body of policy. That is to know of the universal people that we take for the Belly/ ●or the legs/ and for the feet/ to that intent that all may be referred/ & joined in one quick body perfit and hole. For like as the body of a man is dyffectyfe and dyffourmed when he lacketh any of his membres. ¶ In like wise the body of policy may not be perfit ne entire if these estates that we have spoken of here tofore be not well joined and assembled all in one/ so that every of them may help other/ and eachone of them to exercise that office that they be called to/ which divers offices been or deigned for the conservation of all the hole body/ like as the membres of a man's body helpeth to govern and nourish all the body/ and as soon as any of them faileth/ of every necessity all the body shall feel it/ & shall be diseased thereby▪ Now we must show the manner how the last parties of the said body may be maintained in health & prosperity▪ For as me seemeth they be the susteynours & bear the charge of all the surplus of the said body/ wherefore they have need of strength and might for too bear the weight of the other parties▪ For the which cause as we have said here tofore for the love and the charge that the good prince aught to have to his subjects and his people/ and also of the office of the nobles which been stablished for the gar●e and defence of the said people/ we must now speak of the love of the reverence/ and obeysannce that the good people aught have to their prince/ wherefore we will speak universally of all/ in as moche as this matter toucheth to all estates in one love/ in one reverence/ and one obeisance. ¶ But afterward in speaking something touching the augmentation of virtue▪ in their living/ & the manner of their conversation may happen I will touch three manner of states dyfferenced/ that been in special as none in the said universal people. ●nd for because that at some time there fall murmurations among the three estates afore said/ That is to know the Prince/ the knighthood/ & the people. For because that it seemeth to the one that the other do not well their part in their offices/ for which cause debate might fall among them which is a thing right preiudycyable when it so falleth. There is a morality formed ●maner of a ●able to the same purpose. ¶ On a time there arose a great murmuration between the body of man & his membres. ●he belly plained sore of the membres and said that they thought harm unto him & that they kept him not in ease as they should do. The membres on the other side plained on the belly and said that they were very weary for labour. ●nd yet all that ever they might labour/ in going/ in coming/ and travailing was to little for to bynoe the belly/ for he would have all/ and yet they might not fill it/ wherefore they said that they would no more suffer such pain ne●uche labour as they had done before/ ●or all that ever they might do could not fill the belly▪ wherefore they would seal of their work & let the belly govern himself as he would. Then the membres seized of their labour/ and the belly was no longer nourished. And anon the belly began to were seen/ and the membres failed & waxed feeble. And thus for despite that the one had to the other all perished together. In likewise it must fall when a prince asketh more of his people than they may bear/ which shall 'cause the people to murmur against their prince/ and rebel by dysobeysauce. So for such manner of discord all perisheth together/ wherefore I conclude y● vnyo● of accord is the conseruacyon of all the hole body of policy/ & thus witnesseth▪ Sallust which saith that by concordelyte/ things encreas & by discord great things perish & fall to naught.   

¶ Of the difference of diverse people▪ Ca xlix.  
●●r because that the habitation where we be resident in as in the parties of France/ notwithstanding that writing of books & specially such books as toucheth manners & doctrines which aught to be general to the dwellers in all countries/ for as much as books be profitable & borne in to divers countries & regions/ it shall suffice us to address our word & doctrine to▪ the people of France/ which word & doctry ne may semblably serve to all other regions generally it they will understand it after the intent of the making for the showing of good ensample/ for the lands that be governed by men thru ghout all the world been subject to divers establysshynges after the old customs of countries. Some be governed by ●●●●●yō of Emperors/ Other be governed by succession of kings▪ & some by one mean & some by other. Also there be ●ytees & lands that have possession in lordship & be governed by princes such as they will choose among themselves/ & some lands there be the govern themselves more by will than by reason/ wherefore it hap th' often▪ times the like as they chose themselves by will/ likewise by will they will depose them again/ & this governance is not good ne profitable for the wealth of the country that it is used in/ like as i yealy▪ & many other places. Other there be also that be governed by certain lineages of ye●yte that is called nobles/ & they will suffer none other among than but of the lineage of these nobles for to enter into their counsels/ nor to have the rule of their ordinances/ like as 〈…〉 do at Uenyse which city from the first foundation hither to was never governed otherwise/ other there be that be governed by their old auncyentes which be called ●●▪ chcuy●s/ & in some places the small people govern &▪ been esta blysshed every year a certain of every craft/ & I believe that such governance is not all y●●●st profitable/ & also it is not seen that it 〈◊〉 long where it is begon●●e the land where such rule is ●●●ay 〈…〉 ●e greatly increase & the reason is good ●ut now I will leave the speaking hereof for because of shortness of time/ and in this wise was governed Boloyne de grace/ nevertheless I should have to much to do for to speak party culerly of every people. ¶ But for to choose the most covenable establishing of the governance of policy/ is only the unite of the people/ as Arystotle saith in the third book of policy kes● For he saith y● the policy of one is good/ that is to say the gover nance & lordship of one/ & yet he saith it is but little good but of many it is full hard to be good/ for because of divers opinions and wills that they have\ Than to our purpose I hold the people of France right well blessed/ for sith the time that it began first which cometh of the ys●ewe of Trojans/ it was never governed by strange princes/ but of them that they came first of from heir to heir/ for they have alway reigned over them & governed them/ like as it appeareth in the old stories & as chronicles maketh mention of the same/ which lordship of these noble princes of ●raunce been to the people as a thing very natural ●nd for that cause with the grace of god it is so the among all the royalmes or lands of the world the people of France been most natural and best love their prince & most of obeisance/ which is right a singular and special virtue and great laud unto them/ and in that they deserve great m●ryte and grace.   

¶ The obeisance that people on 〈…〉 ●aue to their prince. Capitulo. l.  
IT pleaseth every good man that men pr●yse him in his goodness/ and though he be praised i●● maketh no matter to them that be wise men/ what soever on y man say/ like as I have said before/ for it causeth man to delight himself the moor in goodness/ for ly●t as the wise men which been euryous of their heel will have the counsel of physycyans though so be that they feel no grief of no malady/ but yet to the intent that they may live in welfare & health/ like them to have a regemen for preserving of the same●●hen by this ensample we will comfort the true people of France for to persever in the good & faithful love that they have customably at all times to their right noble & worthy & above all other most redoubted princes/ & to the intent that they school de understand & know that in so doing to their princes, they do as virtuous & good people/ shall be showed here a declaracy on of holy scypture & other ensamples in like wise according to the same. ¶ For it is to know the holy scripture in divers places showeth that the subjects should meek themself & be ready to obey their princes and sovereigns/ & saint Poule speaketh of the same in a pistle that he sent to the Romans in y● .xiii. chapter where he saith that every creature living aught to be subject to the mighty soveraynes/ for the puissance the princes have/ they have it by the ordinance of god●wherfore who that resisteth against their power he stumbleth or mysguydeth himself against the o● dynaunce of god. ●nd yet saint Poule in the pistle ad titum in the third chapter amonyssheth & connsayleth the common people to be subject to their princes & to the great & mighty men/ And to this same sentence accordeth saint Peter in his first pystle● in the second chapter which saith/ be ye subjects to your lords in all fearful dread▪ ●ut to the intent that no man should excu see himself in saying that this should not be done but to such princes as been good▪ Saint Peter declareth plainly saying in this wise/ let us suppose saith he that the princes been evil unto you & cruel/ yet yield you subjects to him for the love of god/ & specially to the king as the most excellent/ & to the dukes as people sent by god/ for the vengeance of evil doers/ & to the laud of them that be good & do good deeds/ & for because that s●me people might murmur of the trewages & tails which they aught pay to princes/ it is to understood that it is a thing ordained & accepted of god/ & of this saint Peter giveth ensample ● holy scripture & showeth how the subjects aught not refuse to pay that is ordained by the princes/ & of this same speaketh saint Mathewe in the evangyle in the. xxi●. chapter/ how the pharisees made ask of our lord whether they aught to pay their imposition to ●ezar the emperor or nay. Our lord answered them again & said/ yield to ●ezar that is his/ & to god that longeth to hypo this is to understand the good is dew to princes. The same saint Mathewe saith in his evangyle/ in the. xvii. chapter to the same purpose how our lord sent saint Peter to the set/ & said unto him that in the mouth of the first fish that he took he should look within & he should find a piece of money/ & that he school ●e take the same piece to them that gathered the trewage of the Emperor in payment for them both/ & thus our lord himself gave ensample to all manner of subjects both in deed & in word to do reverence & obeisance to their lords & princes. ¶ And yet to the purpose of the true people of France to their prince/ for which goodness & merit I trust that our lord hath saved them from many perils/ & in like wise every subject aught to do the same wise to their princes/ & who that doth the contrary hurt & trouble shall fall unto him. And yet we will bring to mind Valere & other auctors to our purpose. For this valere say th' in the. vi. book/ in the. vi●i. chapter of the loyalty & faith y● one the which was called Papynyon/ had to his lord/ he understood that his lord was espied of certain folks that hated him to the death/ & that he might not escape in no wise & he were take/ & for because that he would save his lord from the danger he took his lords gow●e & gave him his/ & took him his ring & he took his/ & secretly the lord went out of the palace/ & his man abode still for him/ & wh●n his enemies came upon him he suffered himself to be slain for his lords sake/ & saving of his life wherefore ●alere saith though so be that this narration be but little & short yet at long going it is no little matter/ & for to touch of the evils that cometh to the people namely of ●●bellynge against their prince to the intent that a man may find matter to keep himself therefro. ●rogus Ponpeyns telleth in his. xviii. book how the people of a city in Grece rebelled against their lord in so moche that they would have slain him/ & for the withal they slew his wife & his children/ & all that were of his lineage/ yet as it appeareth always the among the people there be some of les●e evil than other. ●here was one o● the Cytezyns that was named Traton/ which when he found his lord chased a way & driven in to hydeles for the fere that he had/ yet would not he slay him/ but had great pity on him & thought that he would save him from the death & hide him in a place where he might he saved/ & the people went that he had be fled. So when they had made an end of this mischief they thought too chose a ●ynge among themself. But for because that they were in dyvy ●yon among them which should be their king/ they ordained y● one on the morrow before the sone rising all the people should assemble in a field & which of them could see the sone shine first should b● their king. This Traton which had saved the king from death came to him in the night & asked him counsel by what mean he might see the son first in the morning/ to that intent that he might be king/ his lord which thought to quyee him the goodness that he had done unto him for saving of his life/ counseled him/ that when all other men looked in ●●● the ●est/ that he should look toward the west/ and upon the ●y●●. So it happened when all the people were assembled on the morrow/ and looked ententyfely toward the rising of ●●● son/ This Traton which looked even contrary saw the son beemes/ the which smote against the top of an high tower ●●forth withal he showed it to that other people which could not see the son that way as they looked. ●hen every man was abashed & asked him who had given him the counsel/ & he told them all together/ & how he had saved his lord. ●o it hap pened long after in the time the great ●lysaundre reigned/ that he heard men speak of the great treason that these people had done to their lords/ ●he thought to avenge the unthrifty deed/ & went to assail the city & took it by force▪ ● died upon them a great p●● nycyon/ & for because that the king that reigned over them before was deed/ he confirmed this 〈…〉 aton to be king in the same royalme/ & ordained that his children should reign after him for the goodness that he had done to his lord.   

¶ Here we begin to speak of the three estates of the people/ an● first of the clerks & studyentes in sciences. Capitulo. li.  
ANd to the commonty of the people be comprised three estates/ that is to know in y●●yte of Parysel● also in other cities▪ first the clergy/ y●●ourgeyses/ & the merchants/ & than the comynyon of the people/ like as we may say men of craft & labourers▪ Now we must advise what things we may say that been profitable i giving ensample to everichone of these estates to live well & truly after his order/ afore because y● the state of the clergy is among all other/ hyghenoble & worthy in honour. I cast to address my matter/ & speak first of them that is to say of the studyentes as in the university of Paryse/ or in other parties. ¶ People well counseled/ or people y●●e ●ron● I say to you the disciples of study & of wisdom/ which by the grace of god & of good fortune/ or of good nature/ been applied to search out the highness of the clear re●oysynge star/ that is to know the star of science taking diligently the good treaso●● of the clear & healthful fountain/ fulfil yourself of the pleasant ●●f●●●yon the may so m●●he avail you & bring you to worst y● for what thing is more worthy to man than science & the highness of cunning. Certainly thou y● desirest it & employest thyself thereto hath chosen a glorious life▪ For by that thou mayst con prehende the election of virtue/ & the e●chewynge of vice/ like as it stirreth the to y● even/ & defendeth y● fro the other/ for th●re is no thing more perfit than the truth & clearness▪ for to understand & know the par●ytenes o● things which can not be understand without cunning & science▪ For a wise man would take pain to get the least savour of the re●ykes of wisdom/ & certainly I dare well say what so ever any man saith/ that there is ●oy ne treasoure semblable/ to the treasure of understanding wherefore ye champions of sapience if ye will do any labour or pain I counsel you that ye labour to get science/ for & ye have it & use it well/ ye be noble▪ ye ●e rich/ ye be all perfit/ & this is plainly showed in the doctrine o● philosophers which showeth & teacheth the way to come by wisdom to the treasure of pure & perfit suffycyance▪ ●●pruoent phylosophre that was called ●leātes had such a desire to taste of the great goodness of sapy●nce & loved it so well/ notwithstanding that he was so poor that he could not find the means to come thereto but by great labour that he had in the night/ & that was this/ he drew water all the night which was necessary to the ule of the skolers/ & so by y● mean● he gate his living/ and in the day he intended to ●is ●●udy & to y ●essons of ●rysypus/ which was a solemn phylosophre to the intent that he might be fulfilled of the cunning of this wise man & by the teaching & long continuance become ●yght a sovereign man/ wherefore me seemeth truly that this man was worthy to have great laud as well for the constance of his labour as for the great science that he gate/ wherefore ●ence saith in a pistle y●●●●ātes by his great labour help himself to come to the perfection of science▪ ¶ ●et to the purpose to love science & to he diligent to learn it for the great goodness that may fall to him that list to labour therefore/ we will speak a little of other philosophers for to sharpen the appetite of them that study for to learn. The phylosophre Platon loved so moche science that through the diligence that he made for to get it▪ he filled himself with wisdom & doctrine. This Platon was master to Arystotle & was in the time of Socrates the phylosophre/ & he profited so greatly in doctrine that for the noblesse of his wit was counted the wisest man living/ & that he loved science he showed it well/ for he went all about to search out all the doctrine of books namely in italy wherefore valere speaketh of his great diligence & desire that he had to know & understand▪ that the great thought that he took for to ge ●● books together was for nothing else but the science & connyn goe might be cast a broad by him through all the world. This so ●empne phylosophre died in the age of. lxxx. &. v●ii. years/ & it happened well at his death the great love that he had to all manner of ●●kes/ for they found dying by him the books of a woman that was a poet which was named ●●pho/ & wrote of love in pleasaun re & goodly verses▪ as ●rose saith/ & peradventure he looked upon them for taking of his pleasure in his pleasant sayings. ● And yet there is contained in the book of ●alere of the philosopher Democratus which was a famous man in natural philosophy/ & as Arystotle telleth in the first book of generacyō● of corruption & chargeth of all things/ that is to say he would give commendacyon to the saying of Democratus/ & therefore Arystotle commendeth him greatly in divers places for his natural philosophy & allowed greatly his opinions. Also valere comen death much the said phylosophre for because he dispraised riches greatly which often times hath done many men much hurt & letting in getting of philosophy/ & saith that this demo cratus might have greatly habounded in riches if he had would for his father was so passingly rich that he f●d all the host of king zerces/ yet notwtstondynge all the riches he drwe him to study & when the goods fell to him he dystrybued them to his friends & to the poor people & uneaths left himself any thing to live upon Secondly valere commendeth him in as much as he never desired worldly honours which empessheth greatly to conquer sapience/ & as he dwelled long in Athenes he employed all his time in exercise of doctrine & lived there long time unkno wen in the said city like as himself witnesseth in one of his volumes▪ for he chase to live soletarily for to be out of noise & stry ●e which letteth greatly speculation/ then it appeared that he had great desire of cunning for he eschewed to his power all manner th● ge that might let him fro the getting of science. ¶ yet to the same purpose that men should love science & study▪ valere speaketh of the phylosophre ●arneades saying that he was the very knight that laboured science/ for. lxxx. years he lived in philosophy/ & he was marvelously conjoined to the works of doctrine that it seemed of▪ ten times as he sat at meet that he took his refection in studying of doctrine/ so that Meleysa his servant was fain often times to take him by the hand & put it to his meet s●ynge the great study that he was i/ this said phylosophre set by no thing in the world but only by virtue. Of many other philosophers & showers of wisdom a man might speak of/ but for shorting of this matter I will pass over/ & these matters here tofore I have brought to mind to the intent that I may reduce & bring to knowledge o● the good studyentes such as desire to learn science & virtue/ for it is no doubt but the sciences make a man to be gracious & well governed but if it be such one as is undiscrete & weeneth him self that he knoweth all sciences/ but in themselves they show it not but teach it to other/ & such manner of men as teacheth sapience & ●o nothing themselves of the same/ ●en likened to such as die for hunger & their good dying by them/ & other men help themselves with the good/ & such men be more blame worthy when they do amiss than other.  

¶ yet of the same.  
●Or because that this fair matter is right covenable to be known/ & also that every man hath not the book of valere for togader out to their pleasance all the matters that he speaketh of●●e liketh me yet to speak of the good purpose that longeth to study/ for because that I have said here tofore y● the studyentes aught to do great d●l piece in the getting of science/ as valere reciteth & she ●● eth how the diligence well modred without to great exce●le shall bring a man in great exercise of cunning & alsygneth the cause why he saith so. Scaevola which was an excellent legystre at Rome composed certain laws which other legystres useth yet/ & after his great occupation & study would take recreation of divers plays/ & that a man should so do/ valere theweth that it is reason a saith y● the nature of things will not suffer a cōtynuelly continually to be in labour/ that is to say he must needs at sometime have re●t in idleness/ but this idleness should not be that a man should scase fro all bodily labours/ but it is to understood that a man should be occupied in some joyful disport by the which his understanding may be the fresher/ for by long studying all the sensytyfe virtues of mā●e made weary & dull/ & also they be not brought again to their rest & tranquylyte by seizing all manner works/ for they that be travailed in study if they be not occupied with some gladness they should be full of malancoly for the spirit which hath been in so great labours of study before/ & if they go to bed so they shall suffer pain in their sleep as in dreaming & otherwise/ & therefore the remedy of the travail is/ for to rejoice his spirit with some goodly play & disport/ & in like wise as the pleasant meats please more at some time when they be entr● meddled with gross metes● like wise the work of study is the better nourished when a man at some time applied himself to play & ●ysporto/ & therefore ●atō saith/ entremedle thy works among with dysportrd/ also Arystotle saith in the. three book of Ethyques A man in his labour should use virtuously as welplay as labour/ to which thing s●ne● accordeth ● his b●ke of trāqu●●●● of courage's saith that the lusty & well bearing fields be soon hurt by continual fertylyte/ without they be otherwhile refreshed/ likewise contynuel labour ● any science hurteth the courage of any person & engendereth frenzy/ & therefore nature giveth men inclynaeyon of disport & play otherwiles/ & for the cause also they that stablished the laws in old time ordained certain feestes to the intent that all manner of people should assemble for to disport & play & leave their labour/ & this purpose is said of Socrates/ which no part of science was hid fro/ that he was not ashamed when he was mocked of ●chypyades for because that he found him playing with little children/ but he died so for because that the recreation which he had among them should sharpe & refresh his wit & make it more quick to the study/ & for that cause as old as he was he learned to play on the harp.    

¶ Of the second estate of the people that is to know of bourgeyses and of merchants. Capitulo. lii.  
I Have said here before that the second estate of the people be the burgesses & the merchants of cities. The burgesses been they that be of the ancient kindreds in cities/ & they have a proper sure name & ancient arms/ ● they be the pryncy palls dwellers & inhabytauntes in the cities & towns & of e● he cytaunce in how sing/ in manners & possessions/ where upon they live honestly & worshipfully/ & as the books maketh mention that speaketh to them calleth them citizens/ & such manner of people aught to be honourable/ wise/ & of fair port clothed in honest array without disguising/ or nycete●● it longeth to them to be good & true/ & also of great faith & discrete language/ & the state of citizens is right fair & honourable for in some places they been called the ancient lineages when they have kept of longetyme their estate worshipfully/ ●herfore in all places every man aught to praise & commend the good burgesses & Cytezyns of every town & city/ & yet it is a fair thing & a worshipful when there is a notable bourgeys in a city & great worship to the country & great richesse to the prince. These people should entremete of the governance of cities & to see what longeth to the merchants and to the common people so that every thing might be well ruled and governed to their profit/ & for because that the proper people have not commonly great prudence in word/ ne also in deed/ that toucheth policy/ which they aught not to meddle as of such things that been established by the princes. The burgesses therefore aught to take good heed that for any thing that is made/ the poor people be not hurt/ nor that they have cause to make any evil conspiration against their prince or his counsel/ & this is the cause why/ for such conspirations & imaginations of common/ it turneth all day to the prejudice of them that have good for to lose. For it was never other nor never shall be/ but the end thereof shall be evil & full of prejudice/ wherefore they aught & any such case fall at any time that the commons feel themselves grieved by any great charge. The wise burgesses should assemble themself together such as be wise & discrete both in word & deed/ & go to the princes or to the counsel & there make their supplication with all humility & show their matter debonayrely to the intent that the common people be not hurt/ For it is the destruction of cities/ of towns/ & lands & therefore they should appeal the murmurations of the people as farforth as they might for the great hurts & mischiefs that may fall thereof by many means. For they that been great stand most in danger/ & thought so be that at some time they seem the ordinances of the prince & of his counsel be not duly made in some things/ yet the wise men aught not to construe it to the worst intent/ but think that they do it of good intent that they have done. For the causes be not apparent to every man/ & also there may be peril in murmuring of the people. ¶ Valere saith that the word of Socrates that worshipful phylosophre were right noble & good when he said it was a great wisdom for a man to hold his peas/ For on a time he was in a place where were many men that spoke of the ordinance of princes and spoke shreoodely thereof/ so one of these evil speakers came to Socrates and asked him why he spoke no word & all other men said their advise: he answered them again & said. I hold my peace quoth he for because that I have spoken such words at some time that I have repent after/ but I was never shent for holding my peace.  
Therefore it is right a good thing for a man to hold his peace & speak no such words as harm may come of and no profit & by that a man may know a wise man/ & therefore Caton saith the first virtue is to keep well his tongue for he is nigh to god that in way of reason can hold his tongue. And Sense saith in the first book of the last prose/ who that will be one of the disciples of Pyctogoras must keep his tongue. u year. For he said unto them that they must first learn a thing or they spoke it and whether it were necessary to be spoken or not.   

¶ How the wise burgesses should counsel the simple people in that they should do. Capitulo. liii.  
ANd as it is said before the wise men should teach the simple & ygnorannt people to hold their peace & speak not of such things that longeth not to them to speak of/ for there may great peril fall thereof & no perfect/ & this is witnessed in the book of ●●odi in the xii chapiter saying that the law defendeth such murmuration & biddeth that no man should murmur against the great lords/ & they should not curse the princes of the people/ & Solomon confirmeth the same in the book called Ecclesiastes in the ten chapter and saith betray not the king in thy truth/ that is to say the subject should make no conspiration against his lord ¶ And also that is great peril to murmur or to withstand the ordinance of princes/ just yne saith in the. xii. book of Alysaundre for the great victories that he had when he had won the lordship of Perce he thought than that he would be worshipped after the manner of the country which was a manner of worshipping/ as we might say a man to kncle down on his knees when he spoke to his sovereign which was not customed i Macedon ne mother regions at the time/ but for because the men murmured & also that castylenes the phylosophre which Arystotle had committed to Alysaundre for as much as he might no longer endure the labour that he had for to follow him about reproved Alysaudre right eagerly for the same/ for which thing Alysaundre made him to be slain/ It is to know Valere saith when Arystotle left Alysaundre he set to way to upon him in his stead this noble Phylosophre Castylenes which was his disciple and was right a wise man/ nevertheless Arystotle taught this said Castylenes that he should never speak of vices of princes behind their back/ for he told him it should not be done for two things/ One is that it longeth not to a subject to say shame of his lord/ The other is that as soon as the words been passed out of his mouth the flatterers been ready anon to report them unto the sovereign▪ And yet he warned him that he should speak but little to Aly saundre and yet before or he spoke/ he should understand that he were some what merry/ too that intent that his language should not turn him to no peril/ nor also he should not flatter him/ but the words that he said might be acceptable./ But this disciple held not well the doctrine of his master/ wherefore he repented it afterward. ¶ yet to the same purpose that a man should not strive against the ordinance of the prince And to the purpose also of the phylosophre that Alysaundre let slay for because that he again said his ordinance. Ualere saith and telleth of the Phylosophre of Maids/ what he said to them of Athenes. For when Alysaundre would be worshipped as it is said here tofore/ he sent unto them of Athenes and said that he would in any wise be so worshipped/ Than the Athenyences which were accustomed more than other people to keep sermounes & right wise ordinances assembled their counsel to know what they might best do therein▪ So the common opinion of them was that they ●olde not do him that worship which longed not but only to gods/ Then this wife phylosophre of Maids/ the which knew well enough what might fall for the dyshobe ysaunce of princes/ said unto them/ now sirs quoth he keep you well that ye meddle not so● far with the heaviness that ye shall lose the earth▪ ¶ These things said here tofore may turn too ensamples in some lands/ but thanked be god we have no cruel princes in France/ nor hateful against their people▪ For of all the nations in the world I dare well say without any flattering▪ and true it is/ that there be none so natural ne so benign as they been in France/ wherefore they aught more lowly to be obeyed/ and though at some time peradventure the people seem that they be sorer charged than other Royalmes and lands/ and that other lands been less grieved than France. And let us suppose that it may be so by reason in some things as by means of their franchise/ yet by other customs and seruages/ which be more preiudycyable as great cruelties that been done unto them/ or else that they slay and murder each other for lack of justice and many other strange means which were to long for to tell/ and what so ever any man say/ saving the grace of them that would withsay this/ for any thing that men complain on in France/ I hold opinion that of all the lands in christendom it is it where best is to devil in/ as well for the beginning of princes without cruelty/ as for the courteysy/ and the lovyngnesse of the people of the same nation. ¶ And yet I say not thus for because that I was borne therein. But as god help me at the day of doom I says as I think/ For I have inquired moche of the governance of other lands. And also I wot well this earth is not paradise For I will that every man know/ that in all royalmes been tribulations enough. ¶ And of these cruel princes in times paste I will speak of. And namely of the newest/ for I may ●ynde enough. But for because that I may not turn too no good ensample I will the more lightly pass over/ But for as much as we have treated of the great charges of people done by lords. There was a marvelous and a false and untrue cautel found by Denys the tyrant/ for to have good of his people. ¶ For as this Denys tyrant was discomfited in a battle went and advised him by great malice and sleight how he might recover again that he had lost and spended he made cryea noise over all among his people/ and made them to believe that the cause of his discomfiture was for his sin/ where as he had made avow to Venus for to have sought her and was not fulfilled. And this was his avow if so were that ●he would help him in a battle for to have the victory of his enemies that the day of lempnyte of her feast all the ladies and virgins of the land to honour and worship of the same gods should that day do all the pleasure that any man would require them▪ And for because that he had not accomplished his avow after the victory of the battle that he had won▪ Therefore the goddess Venus for the fraud and untruth that he had done unto her in breaking of his avow was against him at the last battle/ which caused him to be discomfited and overcome. And to accomplish and satisfy He gods of his avow. He made ordain that all the ladies and maidens at the day of solemnity of her feast should array themself in the most richest garments that they might get with all the jewels that they had. And who that had no jewels of their own they should borrow. And when they were thus arrayed they should goostreyght to the temple. And from thence they should be brought unto a common place. But every man should be made swear before/ that they should not touch none of all the women in the way of villainy. ¶ And for because of this oath the foolish mysbyleving people without law of the land believed certainly that all was true that the king had showed them/ wherefore every man consented that their wives & their daughters should be brought to that place/ for they went that the goddess Venus would have been peased and this thing had been thus done with out empeyring the chastity of their wives and their daughters/ where upon this was ordained/ like as is rehearsed here tofore. And so all the ladies went in the best arrayment that they might get to the temple. But Denys their king thou ghte another manner thing/ which dissembled and tayned this thing to be done/ for as much as he durst set no subsidy upon them/ he thought for to get good by another mean▪ wherefore he let ordain a certain people for to go to the temple and let despoil all the ladies and other women of all their richesse▪ And they that were old matrons and rich compel them by beating and other duresse for to tell where their richesses were and the treasures of their husbands. ¶ Of this Denys that was king of ●esyle men may well say that he was an evil prince. But for because that no man should have envy to follow their deeds/ it is to be known like as it falleth come monly that the evil life draweth a man to evil end. For the end of him was right naught/ for after that he had done this cursed deed with other moo/ he was slain villainously of his own people/ his son which succeeded after him/ whose name also was called Denyse/ was in his last end right unhappy/ for he was deposed of his lordship/ and after that he went too ●orynthe/ and there he was fain to teach children for his living. Thus the child suffered pain for the trespass of his father/ and other while it happeneth so▪ for holy scripture say th'/ the faders eateth the bitter grape/ and the children have the foreness in the teeth/ And in like wise it is written in other places/ our faders sinned and we should suffer their iniquities ¶ yet to the purpose of evil princes/ which I pray god save us fro. There was a king in Egypte that was called Tholomeus Pheton. And among all other vices he was Lecherous and full of delycasye. ¶ And Valere saith he was called Pheton/ for as much as an exposytoure saith that Pheton is as much to say/ as increasing and augmentation of vice. For by his Lechery he put upon men diverse crimes/ and made them have an evil end/ for which cause he died a villainous death▪ and after his death in great defame of his good name.   

¶ Here it speaketh of merchants. Capitulo. liv.  
OF such people as we have spoken of here tofore/ that been named merchants/ which state of people is right necessary/ and without that same/ the state of kings and princes/ and namely the policy of cities/ and of countries might not be without ●●/ for by the means of their wisdom and labour all manner of people been purveyed of such things/ as is to them necessary/ which is brought in by the merchants out of far countries if they have money▪ wherefore it was a well found thing for to find among worldly things, such an invention that people might be laboured and put to diverse offices/ For and this were not/ every man should have enough to do for to get his living without taking heed of any other science/ wherefore god and reason hath well purveyed▪ And for the good that they do to every man/ that maner state of people/ that is to know ● true merchants in buying and selling for money/ or other manner of true means as by entrechaunging one thing for another/ ought greatly for to be commended as for a thing that is right necessary and in many countries they be much set by▪ And there is not so great a Cytezyne in some city but they meddle them with merchandise/ yet been they never the less set by/ nor called the more unworshypfull. Like as at Uenyse/ jeene/ and othed places where moche richesses is/ and mighty merchants which goeth through every lo●de too seche things of every sort which they dysperpule all about the world/ and thus is the world served of all manner of divers things. And with out any fail they that practise truly in doing these works/ I suppose that they do right a meritorious office and is accept of god and of the laws premysse and approved/ The se manner of people aught too be well advised in their deeds true in their labour/ and faithful in their mouth/ too that intent that they may by their merchandise at such payce that they lose not in selling again of the same/ And that they understand well also that there been plenty of such stuff as they will buy in the country where he goeth to. And on the other side that there be no plenty in that country that he will utter his merchandise in▪ And without this the feat of their practise shall be as naught/ and fail of their purpose/ Also they aught too be true in their labour/ that is too say/ they aught not under the pain of damnation/ and shameful ●●● nyssyon of their body make fairer their merchandise by any manner of sleight for to make them show better than they be/ in deceiving of the people to that intent that they might be the rather sold/ for every craft is greatly reproved where fraud is in/ and they that use such falsehood aught not to be called merchants/ but very false and beguilers of the people for the merchants aught to be true of their word/ and sovereign lie of their promises/ wherefore in some countries and places/ they be so acustome to hold and keep truth that a simple promise or a word of a merchant shall be trusted as much and taken for as great a surety/ as in other places men's obligation/ and these people rather than they should be found untrue of their promises/ had liefer suffer great hurt than faith ●●ony thing of their covenants the which thing is fair and good and a worshipful custom. And if it pleased god I would that our merchants of France and in all other lands would do in like wise/ and though so be that there be some which do not all well/ yet I tryst to god there be many that be good and true/ rich/ honourable/ and faithful in their ●●●yse/ and such I pray almighty god save and mayntey ne in their goodness For it is a great goodness to a country and great richesse to a prince/ & namely to the common wealth when ●● town is substantially grounded in merchandise and many merchants dwelling therein. ●herfore these cities that been set upon the great rivers be commonly rich and full of people/ for because of the great merchandises that be brought thither out of far countries by the see. Also these said merchants aught to be of honest & clean life without any pomp or pride & serve god encourage & dread/ & to give fair alms of the goods the god hath sent them/ like as men may find of many divers that have given the. x. part of their winning/ & some that have founded many chapels/ and diverse places of prayer/ & hospytalles for poor people. And yet there be such that by the grace of god for their good merits deserve to be rewar dead in heaven/ and worshipped in this world.   

¶ Of the third estate of the people. Capitulo. lv.  
HEre followeth the third estate of the people which been the men of craft and the labourers of the earth that we take for the last party of the body of policy which is likened to the legs/ & the feet/ ●nd of the feet Pulcarque speaketh yet and that they should be so soveraynely taken heed too and, keep them so well that they be not hurt in no manner of wise. ● For the hurt of them may hurt the body right perilously wherefore the body hath the more need too take heed thereto for hurting of himself/ for they seize not to labour by the earth that is to understand for the diverse labours the men of ●●a●te useth and do which been necessary to the body of man/ and may in no wise be without them/ like as man's body may not pass but that he should go lewdly and he had lost his feet but treyning on his hands with ●●●●e pain & on his body also. In like wise he saith it is of the common things/ for put away the labourers and them that use the crafts and it may not be sustained but all shall fall. For the office of men of craft which clerks calleth artificers that some men settel ytell by/ yet it is a fair thing and a good/ and right necessary/ as it is said before. And among all other things that been i● aught most to be allowed for because that among all world lie things it is the thing that appocheth next the sciences/ for they put in ure that the sciences have showed before as Arystotle saith in his Methaphysyke/ for he telleth that their works been the effect of sciences/ like as geometry which is the science of measures & of proportions without which no craft may pass/ and so of other: And thus witnesseth an exposytoure which saith that they of Athenes would have made a marvelous author too the goddess of ●apyence/ that was called ●ynerue. ●nd for because they would make it notably and of curious entail they took counsel of the most excellent masters/ so they went to Platon as for the most sovereign Phylosophre at that time in all sciences. ●ut he sent them again to one that was called ●●clydes as for the most sovereign master in the craft of measures. For he composed geo metry/ the which is red every day in the general studies and by this a man may know that the crafts followeth sciences ●●r masouns ●arpenters/ and all other of what craft that ever they be of worketh after the teaching of science and to the worship of art/ It is to know Valere saith that art will follow nature as when a workman country fayteth properly a thing that nature hath made Like as a painter that shall be so cunning a man in his craft that he will make a figure so like a man that every man may know the man by the same figure. ●●so they will make a bird or another be'st that every man may well know it is like unto another. In like wise a Carver of images will do the same/ and thus of all other crafts. And therefore some say that art is likened to an Ape in nature. For like as an Ape counterfeiteth many divers manners of man/ so art followeth great plenty of the works of nature. nevertheless he saith after ward that art may not follow nature in all things. also we should praise every subtle man in his craft and believe him for because of the great experience that he hath in the same. For it is no doubt that there is no man so properly may speak of a thing as he that knoweth it. And among these men of craft/ there been many subtleties learned and more commonly among them than among other people/ which is right notable and fair▪ But for to speak now of their manners and conditions I would & it pleased god that their manner of living might be such as god would be pleased with. For our lord would that their ly●e should be commonly sober/ and not more delicate than longeth ●n to them which may 'cause them to leave their labour▪ For the lechery of taruernes and the pleasances that been used at Paris may bring them to many inconvenients and my●cheues. ¶ And of the voluptuous life of such people and other lyke to them Arystotle speaketh and saith that moche people sen●e to be as beasts for because they chose lechery before all other o● lytes/ and of this false opinion speaketh holy scripture in the ●e conde chapter of the book of sapience/ and saith that the ryme of our life is short and full of great envy and in the end we have no rest/ wherefore these foul gluttons in Lechery say we will use our young life in following of our lusts/ and we will till our belies with wives and meats/ and we will show over all the traces of our gladness/ and without fail such foolish and vain words men may often times here not one lie of the simple people/ but as well of other people that for because of their estate be holden for wise men: Therefore the common people for because that they be not for the most party learned in holy scripture/ they should follow the predications and the words of god showed by worthy doctors and noble ●latkes/ which been profitable to all christian people. ¶ Al●o Iusty ne reciteth in the. xx. book de ●rogue Pompee/ that in the Cy te of craton wherein were paynims and miscreants Pie togoras the philosophy which was a paynim withdrew them from their evil living by his exhortations. For wh●●● as the people were viciously disposed to ●lotony/ to vices/ & to Lechery/ by the introduceyon of Pyetogoras they were brought again to continence and to clean living/ This phyloso phre blamed greatly the vice of Lechery/ and showed how by ●hat vice divers cities were fellen in to ruin ●he taught y●●adyes and other men tolyve chastely/ and that they should be sober in their meats & drinks. And the said Pyctogoras died so moche by his wise admonitions that the ladies left their ●yce arrays. And the men to leave their glotonyes'/ for as long as he was among them and that was the space of twenty year they continued in good living by the good means of his teaching/ and this good deed Iu●tyne saith of him. For in the town of Methapontus/ which is in Puyle/ where as Pyctogoras was borne the people had him in so great reverence that of the house where he died in▪ they made a temple & worshipped the said Pyctogoras as a god/ so it were great need to have such a man now a days in many places with that there were people that would work after his counsel.   

¶ Of simple labourers. Capitulo. lvi.  
Of the state of simple labourers of the Earth/ and what shall I say of them/ for because that many men dispraise and grieveth them sore/ and yet ●e they of the states before rehearsed most ne cessary and namely such as be tillers of the earth whereby every creature living is nourished up/ and f●d●d●/ and without the same this deadly world should fail in right short time/ and certainly they that do them so much harm take no heed whereof they serve/ For who taketh heed thereto every reasonable creature is bound ●● them/ and therefore it is pity that any man should be unkind to them seyuge the notable service that they do to every creature/ & certainly these may will be called the fe●●● that sustain the body of policy for by their labour they sustain the body of every person/ where fore such manner of people aught not too be dispraised/ & that this office is acceptable to god ●yrst it appeareth for because the two of the first heeds of the world of whom all manner of lygna ges been been descended they were labourers of the earth/ & the first heed was Adam the tyrst father of whom is written in these conde chapter of ●●nesis/ how our lord took the first man & put him in paradise of delights for to work & till & keep/ and out of this scripture a man may draw two manner of arguments for to prove the honest of labour. The first is for because our lord ordained it himself and it was the first of all crafts. And the second is this/ for because it was made in the state of innocency. The second heed of the world was ●●e of whom after the deluge is descended all the world/ and of him is written in genesis in the. ix. chapter/ that ●●e which was a labouring man after the great flood took him to labour the earth and planted a vine/ and in like wise of our other faders as ancient patriarchs which were earth tillers▪ and keepers of beasts/ whereof at this time ●●eue the stories▪ for because of shortness of time/ notwithstanding in old● time it was no foul office but an office greatly praised/ & ●●lo●us telleth in the story of the Romans how Dyocl●sya● the emperor of ●ome after that he had gotten many victories and battles of his own proper will▪ He went and 〈…〉 his life in a village that was named Salon, and his occupation was only in labouring of the earth. ¶ And long rhyme after as the lordship of ●ome fell in great default for lack of good governance of so worthy a man as he was. ● They sent unto him Lentulyus and ●leryus/ beseeching him that he would return again unto ●ome and too take upon him the governance of the Empire. ●o whom he answered & said. ●a quod he if ye had seen the fair wortes that I have planted with my hand ye would not require me to return again to the Empire And this is as much to say as that he was more appeased in his conscience in that poor office and better took it a worth/ than for too have the charge of so great and so perilous a thing as the governance of the Empire. ¶ And to this purpose Valere saith in his four th' book/ in the third chapter of Actylyus the right worship full and noble Roman that was taken from the labourage to be made Emperor/ and as he went at the plough in the ●elde/ the knights found him and made him chief conduysoure and ruler of all the Roman host. And he which had his hands all hard for holding of the plough after that he left the governance of the hosts of ●ome established by his noble courage and with his hands the common wealth which was fallen in great mischief before his coming/ wherefore Valere saith/ the hands that governed the coupled orens at the plough▪ took upon them for to govern the plough of ba tails. And after that he had gotten many great victories he was no● ashamed to leave the dignity of the Emperor and return again to the same labour which he came from before.— ¶ By this saying may a man understand that the state of simple labourers or other of simple estate aught not to be dispraised as some will say/ when so worshipful men as they were would choose for their last rest so poor a life and so simple estately for the most sure both for the body & soul/ for they have sure richesse that been wilful poor/ For they be not afer de of no treasons/ empryson ynges▪ nor robbynges/ ne to be gre tely envy/ and their richesse is sufficient▪ For there is no● man rich without sufficient/ and also there is none other richesse. ¶ And for the affirmation of this thing I may call to purpose that Valere saith of a rich man in suffycyaunce as is declared in a story: There was a king he saith in ●yde that was named gyges/ he held hymselfes oh mighty and so● great that he went to the god Appolo/ to ask him whether there was any man more urouse than he was/ the god Appolo answered him and said that Aganyus Sophydyus was more browse than he▪ This Aganyus was the poorest man of all Arthadye and was right an aged man/ and yet he passed never his little ●eclde/ but he was content with little fruits/ whereby he lived. Thus may a manse how Appolo took poverty for suffycyaunce/ and not richesse/ for as much also as in richesse may be no sufficient rest/ ne surety/ but great hearts full of fear and trouble/ And thus the king Gyges which went that the god should have affirmed that there was none so urouse as he was/ happened to be deceived of his vain opy nyon and learned by Appolo where was firm richesse and bless sydnesse ¶ This felicity that is as much to say as suffyoy ance. An asagoras/ and also Tholomee proveth in the prologue of the almageste where he saith/ he is urouse that caruth never in whose hands the world be/ And too prove that this sentence is true▪ like as all the wise men/ the poetes/ and namely they that have chosen the clean and pure life of perfecty o● take poverty for their great surety▪ For though so be that in all states a man may●●e saved/ yet it is an hard thing too pass through the flames of fire without brenning▪ For it is no doubt that in the state of poverty which every man dispraiseth been many good and solemn parsons in clenness● of life.   

¶ Here Xpine cocludeth her book. Capitulo. lvii.  
Now jam come blessed be our lord to the end that I intended/ that is to say it hath liked our lord to give me power to make an end of this present book which I began at the heed of the body after the writing of Pultarque that is to know of the policy which is understand by the princes to whom I most humbly require/ and first to the chief of all/ the most noble king of france/ And afterward th● princes and all other of his royal blood/ that the diligent labour of writings of their humble creature ●p̄ine/ as well in this present deed as in her other deeds such as they be or may be/ that it might be to them agreeable. And if so happen that by ignorance as a woman of little knowledge make fault in any of these things before rehearsed/ that of their grace she might be pardoned. And that the intent of her good will which intendeth not but to all goodness and to the end of her work may be pardoned. And yet I may for a reward of them that been living and their noble success●●res the king/ and other princes of France that for remembrance of my sayings in time to come when the soul is out of my body to have me in mind in their devout prayers/ and devout orylo●s/ offered up by them. That they will require of god for me to have indulgence and remyss●on of my defaults. And in like wise I require knights and noble men and all other generally of what part that ever they be of▪ that heareth or seethe these little writings that they will have me in their memory. And for my reward that it would like them to say a/ ●ater nostc● And in the same wise I desire of all the universal people/ which three estates and all in one/ our lord for his holy mercy will maintain and increase from better to better in all perfection of soul and body.   
¶ Thus endeth the book of the body of policy.   

Imprinted at London without New gate in saint ●ul●ers parish by John Skot. In the year of our lord. M. CCCCC. xxi. The xiii. year of the reign of king Henry the. viii. The. xvii day of may.