W. C.   portrait of William Caxton with printer's mark   

WHere it is so that every human Creature by the sufferance of our lord god is born & ordeigned to be subject and thrall unto the storms of fortune And so in diverse & many sundry wyses man is perplexid with worldly adversities/ Of the which I Antoine wydeville Earl Ryvyeres/ lord Scales etc have largely & in many diffirent manners have had my part And of 'em relieved by thynfynyte grace & goodness of our said lord through the mean of the Mediatrice of Mercy/ which grace evidently to me known & understand hath compelled me to set a part all ingratitude/ And droof me by reason & conscience as fer as my wrecchednes would suffice to give therefore singular lovings & thanks/ And exhorted me to dispose my recovered life to his service/ in following his laws and comandements/ And in satisfaction & recompense of mine iniquities & fawtes before done/ to seek & excecute the works that might be most acceptable to him/ And as far as mine frailness would suffer me I rested in that will & purpose During that season I understood the jubilee & pardon to be at the holy Apostle saint james in Spain which was the year of grace a thousand. CCCC. lxxiij. Thenne I determined me to take that voyage & shipped from southampton in the month of evil the said year/ And so sailed from thence till I come in to the Spaynyssh see there lacking sight of all lands/ the wind being good and the weather fair/ Thenne for a recreacon & a passing of time I had delight & axed to read some good history And among other there was that season in my company a worshipful gentylman called Louis de Bretaylles/ which greatly delighted him in all virtuous and honest things/ that said to me/ he hath there a book that he trusted I should like it right we'll/ and brought it to me/ which book I had never seen before. and is called the sayings or dictis of the Philosophers. And as I understand it was translated out of latin in to frenshe by a worshipful man called messire jehan de Teonuille provost of paris When I had heeded and looked upon it as I had time and space I gaaf thereto a very affection. And in especial by cause of the holsom and sweet sayings of the paynims/ which is a glorious fair mirror to all good christian people to behold and understand. Over that a great comfort to every well disposed soul/ It speaketh also universally to th'example. we'll and doctrine of all kings princes and to people of every estate/ It lawdes' virtue and science/ It blames vices and ignorance. And all it I could not at that season ner in all that pilgrimage time have leisure to oversee it weal at my pleasure· what for the dispositions that belongeth to a taker of a jubilee and pardon. And also for the great acquaintance that I fond there of worshipful folks/ with whom it was fitting I should keep good and hoonest company/ yet nevertheless it rested still in the desirous favour of my mind/ intending utterly to take therewith greater acquaintance at some other convenient tyme· And so remaining in that opinion after such season as it listed the kings grace command me to give mine attendance upon my lord the Prince. and that I was in his service/ when I had leisure I looked upon the said book. And at the last concluded in myself to translate it in to thenglish tongue/ wiche in my judgement was not before. Thinking also full necessary to my said lord the understanding thereof. And least I could not at all times be so weal occupied or should fall in idleness/ whanI might/ now and thenne I fell in hand with all And drew both the sentence and the words as nigh as could/ Nevertheless I have sayne & herd of other of the same books which difference and be of other inportaunce/ And therefore I dread that such as should list to read the translation & have very intelligence of any of thoos books/ either in latin or in frenshe should find errors in my work/ which I would not affirm cause of the contrary/ But allegge the default to mine uncunning/ with the diversities of the books/ humbly desyrynng the reformacon thereof with mine excuse/ and the rather sin after my rudeness not expert/ I in my manner followed my copy and the ground I had to speak upon/ as here after ensiewis.   

SEdechias was the first Philosophir by whoom through the will and pleaser of our lord god Sapience was understand and laws received. which Sedechias said that every creature of good believe aught to have in him sixteen virtues ¶ The first virtue is to dread and know god and his angels ¶ The second virtue is to have discretion to discrene the good from the bad and to use virtue and flevices ¶ The thrid virtue is to obey the kings or princes that god hath ordained to reign upon him and that have lordship and power upon the people ¶ The fourth. virtue is to worship his father & his mother ¶ The fifth virtue is to do justly and truly to every creature after his possibility ¶ The sixth virtue is to distribute his alms to the poor people· ¶ The seventh virtue is to keep and defend strangers and pilgrims ¶ The eight virtue is to bind and determine himself to serve our lord god ¶ The ninth virtue is to eschew fornication ¶ The tenth virtue is to have patience. ¶ The eleventh virtue is to be steadfast and true ¶ The twelfth virtue is to be peaceable and attemperate and shamefast of sin ¶ The thertenthe virtue is to love justice ¶ The fourtenthe virtue is to be liberal and not covetoux ¶ The fyftenthe virtue is to offer sacrifices to our lord god almighty for the benefices and graces that he showeth him daily ¶ The sixtenthe virtue is to worship god almighty and to put him holy in his protection and defence for resistance of the in fortunitees that daily falls in this world ¶ The said Sedechias said that right as it appertaineth to the leptop to be subject and obbeissant to the Royal majesty of their king or pyrnce right so it behoveth their king or prince to intend diligently to the weal and governance of his people/ and rather to will the weal of them than his own proper lucre. for by similitude right so is the king or the prince with his people/ as the soul with the body ¶ And said Sedechias/ if a king or a prince enforce himself to gather money or tresor by subtle exhortation or other undewe means he aught to known he doth amiss/ for such tresor may not by gathered without the sequel be to his danger or depeopulation of his royalme or country  
¶ And said Sedechias/ if a king or a prince be negligent and sloughful and take no heed to search and inquire the disposition and works of his enemies. then tent will and dediss of his subjects he shall not be long in surety in his royalme ¶ And said Sedechias the people is fortunate and happy that have a good and a virtuous king or prince discrete and wise in sciences. And mykyl are the people infortunate when any of thyes things lak in their king or prynce· ¶ And said Sedechias if a king or a prince for sloth leave to do any of the little things that him aught/ and is ordained he should execute lightly after he leaveth greater undone and so consequently he may lose all/ right as a little sickness or hurt without it be soon and weal remedied/ may cause the destruction of all the hole body. ¶ And said Sedechias if a king or a prince believe the fair words and flateryngiss of his enemies having no respect to their works it is marvel but the said king or prince thereby suddenly take harm ¶ And said Sedechias. It apparteygneth to a king or a prince to inform his son in virtue and science and how he shall govern his land after him how he should be rightwis to his people· how he should love and haunt his knights not suffering them to use to mickle huntyngiss nor other Idelnesses/ but instruct 'em to have good eloquence and to eschew all vanities ¶ And said Sedechias It apparteygneth to a king or to a prince. if he wol have any nigh servant first to know his guiding and conditions and how he gowerneth him silf in his house and amongs his fellows. and if he understand him of good condition and gounernaunce having patience in his adversity retain and take him than hardly. And else to beware of him ¶ And said Sedechias if thou have a very true friend that loveth the weal thou aught to take him more in thy love and favour. than any of thy kennesmen desiring thy death for to have the successions of thy goodis  
¶ And said Sedechias commonely every resemblance delighteth other ¶ And said Sedechias he that will not be chastised by fair and sweet words. aught to be corrected by sharp and hard correction ¶ And said Sedechias the greatest richesse is satisfation of the heart ¶ And said he is not rich/ to whom richesse lasteth not/ ne when they may be lightly taken away/ But the best richesse is that thing/ that dureh perpetuelly ¶ And said Sedechias the obeisance done by love is more farm than that/ that is done by might or dread ¶ And said that experience is a good chastisement ¶ And said the looking upon the end of the work/ if it be good· giveth hope to the benynning ¶ And said/ that good renomee and fame is right profitable in this world/ the deeds thereof availeth in the other world ¶ And said/ it is better a man to hold his peace than to speak much to any ignorant man. and to be alone than to be acompayned with evil people ¶ And said when a king or a prince is evil tacched and vicioux/ bettir is to thaim that have no knowledge of him than to thoos that be greatest masters in his house ¶ And said/ bettir is a awoman to be bareyn than to bear an evil disposed or a wicked child ¶ And said/ the company of a pour wieseman is bettir than of a rich ignorant that weeneth to be wise by subtility ¶ And said/ he that offendeth god his creator· by greater reason he faileth to other ¶ And said believe not in him that saith he loveth and knoweth trowth and doth the contrary ¶ And said/ the ignorant men wol not abstyne them from their sensualitees but love their life for their pleasance/ what defence so ever be made unto them. right as children enforce themself to eat sweet things. and the rather that they be charged the contrarie· but it is other wiese with wiesemen for they love their lives but only to do good deddis/ and to leave Idleness & the delectations of this world ¶ And said/ how may be compared the works of them that intend the perfection of the good things perpetual/ to thaim that wol but their delices transitory ¶ And said that the wiese men bear their griefs & sorrows as they were sweet unto them·s knowing their trouble patiently taken· the end thereof shallbe to their merit ¶ And said that it is ꝓufitable & good to do weal to them thet have deserved it And that it is evil done to do weal to thaim that have not deserved it/ for all is lost that is yeven unto them/ right as the rain falleth upon the guel ¶ And said he is happy that useth his days in doing covenable things/ and taketh in this world but that/ that is necessary unto him and may not forbear/ Applying himself to do good dediss & to leave the bad ¶ And said aman aught not to be deemed by his words/ but by his works/ for commonly words been vain/ but by the deeds is known the harm or the profit of every thing ¶ And said when that alms is distribute to poor indigent people/ it profiteth as a good medicine covenably yeven to them that be seek/ but the alms yeven to the not indiget is a medicine give without cause ¶ And said/ he is happy that withdraweth his ere & his eye from all vile things ¶ And said/ the most covenable dispense that any man may make in his life/ is it that is set in the service of god/ & in good workis·s And the second is that is spended in necessary things that may not be forborn as meet drink clothing/ & for remedies against sickness & the worst of all is that is dispended in sin & evil works.  
HErmes was borne in egypte· and is as mickle to say there as mercuri/ & in ebreu as Enok/ which was son to jareth the son of Matusale/ the son of Malaleel/ the son of Caynan/ the son of Enoes' son of Seth son to Adam/ And to fore the great flood/ called noah's flood After that was there another little flood/ which drowned/ but the country of Egipte only afore the which the said Hermes departeth thence. and went through all lands till he was four score year old and ·ij· And with him had lxxij. persons of divers tongues which alweye stired and exhorted the people to obey our lord. & edified Cviij· towns which he fulfilled with sciences·s And was the first that fond the science of scoles/ & established to the people of every climate laws covenable and apparteigning to their opinions. to the which hermes the kings in thoo days gave great audience and obeisance in all their lands and so did theuhitantis of the Isles of the see he constrained them to keepeth law of god in saying truth to despise the world to keep justice. to win the saluacon in the other world. he commanded orisons & prayers to be said and to fast every wyke one day· to destroy the enemies of the law to give alms to the poor God's people· that is to say· to the feeble and Impotent. he commanded that pork flesh and camelies should be eten. and such semblable metes·s and commanded them expressly. that they should keep them fro pariury. he stablished many festis at certain seasons. and ordained also divers persons to offer sacrifices at the rising of the sonne· and some other at the first new moone· and at the conjunction of the planets. & also when the planets entre in to their houses. and when they asc 〈…〉 and when they descended. The sacrifices were of many● things. that is to say of roses·s of flowers of greynes of wheat. of barley· of fruits. of grapes·s of licours·s of wines. And the same hermes said. that it was no Recompense sufficient· to thank god only for the grace he hath sent us ¶ And said. O thou man if thou dreadest/ god weal. thou shouldest never fall in to the paths that bringeth man to harm ¶ And said. make not your clamours to god as Ignoraunces' full of corrupt wilfulness. and be not inobedient unto our lord god. nor trespassers to his lawe· And will noon of you do to your fellow. otherwise than ye would be done to. but be concordaunt and love to gyders·s use fastyngis and orisons in pure and clean wills. constrain you to do good deeds humbly and without pride in such manner as of your works may grow good fruytes·s and keep you out of the companies of thieves of fornicators. and of thoos that use evil works ¶ And said keep you that ye be not pariured and let troth be alway in your mouth/ and swear not but ye and nay. enforce you not to 'cause them swear that ye know will lye· jest ye be partners to their paruiry. put your trust in god that knoweth all secrets and he shall judge you in equite· at the great day of judgement when he shall give remuneration to the good for their goodness and punish the evil for their wykkydenesse/ And said· ye be certain that the redemptor our lord. is the greatest sapience. and the greatest delectation that one aught to have. of whom all goodness cometh/ & by whom all the yatis of wit & understanding been opened And god that hath loved his servants hath yeven them discretion & hath established prophets & prophesiers. & ministers fulfilled with the holy ghost by the which he hath manifestly showed unto them the secretis of the law & the troth of the sapience to intent that they should eschew all errors & apply them to all good dediss ¶ And said use sapience & follow the laws/ be merciful/ and garnish you with good doctrines think & look weal upon your works without hasting you to mickle & in especial when ye shall punish misdoers and if ye use any manner of thing likely to sin be not shamefast to withdraw you therefro/ and to take penance for the same/ for to give other example. for if it be not punished in this world it shallbe at the greet day of judgement and such shallbe tormented with great peines whitoute any pity taken upon them ¶ And said/ correct you by yourself and follow the wiese men learning of 'em good virtues/ & let all your desire be/ towynne good renoumee and fame. employ not your time and your mind in falsehood nor in malice ¶ And said look ye set no baits to the noisance of any body. nor that ye seek th'air hurts by cautels or sotiltees. For such works wol not be hid. but at the last they wol appear ¶ And said constrain you to amiexe the love of god and of your faith unto sapience. and if ye do so all your life. it shallbe to you agrete profitable winning· and of that noble virtue shall come unto you greater benefices·s than if ye should assemble great gold and silver or other treasures not durable. for it shallbe to you a great richesses in the other world that never shall have end ¶ And said. be all one within and without in that ye shall speak. & beware that your words be not contrary to the thoughts of your heart ¶ And said humble and obey yourself to your king and your princes. and worship the great ministers under them. love god & troth & give true counsel to that intent ye may the more holy with your good penance be in the way of salvation ¶ And said/ yield loving unto your lord aswele in your tribulation as in prosperity in your poverty aswele as in your richesses ¶ And said ye shall bear hens non other thingis but your works/ and therefore/ be ware that ye judge not unjustly and desire rather to have pourete in doing good deeds/ than richesses in sin/ for richesses may soon be lost/ and good dediss shall ever abide ¶ And said beware of to mickle laughing and mocking any person/ all be it/ ye perceive in him any foul or evil tache· yet rebuke them not dishonestly. but think that god hath made you all of one matter & imght a made you as evil as he/ wherefore ye aught to thank his goodness/ that hath showed you such grace/ and hath kept you from mischief in the times past and present. And pray him of his mercy he wol so keep you forth ¶ And said if it fortune that the enemies of your faith will dispute with you. by diverse & sharp sayings/ answer them in sweetness & in humility praying god to be of your counseile. & that he will address all his creatures to the good faith for their perpetual salvation ¶ And said be silent in counsel and be well ware· what ye speak afore your enemies lest ye resemble him that seeketh a rod to be betyn with all ¶ And said ye may not be just without the dread of our lord god/ by which ye attain help of the holy ghost that shall open you the gates of paradise/ wherein your saul's shall entre. with thoos that have deserved everlasting life ¶ And said eschew the company of thoos that loveth you not of evil peopel of drunken men & of ignorauntiss And when ye think any good thought execute it & ye may incontinent lest ye be let or withdrawn there fro by any sinister or evil temptation And said have no envy though thou see any prosperity come to an evil man/ for his end shall not be good ¶ And said. make your children 〈…〉 in their youth or they fall to malice. and so ye shall not sin in them ¶ And said. worship and pray to our lord with a clean will & address all your desires to him and he shall help & enhance you· what part so ever ye go. & subdue your enemies under you ¶ And said. when ye will fast/ make first clean your saul's of all filth. that your fasting may come of pure heart without any evil cogitations which god reputeth vile. and as ye aught to abstain yourself from metis. so aught ye to abstain from sin. for it satisfieth not to spare metes·s and do evil dediss ¶ And said/ in your young age visit our lordis houses and let all your orisions be in swettenesse & humility without pomps or pride. And when ye be most merry in your houses with your folks. have in remembrance our lordis pour in digent people. and depart unto them your alms ¶ And said/ give comfort to prisoners. to them that be in sorrow and trouble. he'll the seek. cloth the naked. give meet to the hungry. drink to the thirsty. harberowe pilgrims make satisfation to your creditors. and patiently suffer the Injuries that been done unto you ¶ And said/ disconfort not them that been in affliction but help them with sweet and pleasant words And if it be such as affore have hurt you benignly for give it them. satisfying you with the pain that they suffer ¶ And said/ enforce yourself to win frendis. & than first prove them are ye put to much trust in them/ lest it be to your hurt/ and that after thereof ye repent you ¶ And said/ he that god exalted in this world aught to take no pride nor vainglory in it/ nor repute himself greater than con of his fellows for god hath made rich and pour of one creacon through which all be equal ¶ And said/ beware that in your Ire or Indignation there escape out of your mouth no foul words. for it is dishonneste and engendereth hate. it is not convenient for him that will have scyence· to seek it by meed or for money· but only by delectacon and because it is more precious than other things ¶ And said that king is good and noble/ that causith in his Royame's good laws to be kept & maintained· and the bad to be laid down ¶ And said largesse and liberality is known. when a man is in necessity & pourete. & patience. when one hath power to judge and be avenged ¶ And said. he that worshipped the wyese men loveth justce· and doth good dediss. and enforceth him to win sciencis and good conditions and therefore he shall find that that liketh him in this world or in the other And saith. he is unhappy both here and there that hath wit and wol learn no science ne doctrine ¶ And said he that wol not teach that that he understandeth in science & good conditions. he shallbe partenar to the Ignoraunse of froward folk And he that denieth to teach science to him that it is covenable unto/ he aught to be deprived of his benefice in this world. but there is noon that doth so save Ignorant folkis·s which comonely been envious froward and il willed ¶ And said. liberality and largesse is bettir in science than in richesse for the renomee of a wiseman abideth· and the richesses abideth not. And a man aught not to offend nor hate him/ that hath trespassed unto him. but aught to do good against harm for the works of the wiesemen is proved in three things that is to say to make his enemy his friend/ And to make the rude cunning/ And to reform the evil disposed unto goodness ¶ And said/ He may be called good when other far the bettir for his goodness ¶ And said he that loveth the weal of his neighbour as his own ¶ And said That great science profiteth litil to a covetous man But little science profiteth moche to him that withdraweth his courage from covetise ¶ And said/ That the life may be resembled to the fleeing of an arrow/ And the death is like the lyghting thereof ¶ And said/ It is more merytery and bettir to have pity upon the fool than upon the worldly wiseman ¶ And said He that holdeth him not satisfied with that/ that god had sent him Deserveth not to have more ¶ And said/ A reporter or a contryver of tallies comonely/ other he lieth to him that he telleth them/ or he is false to thoos that he hath saide it of ¶ And said derision and scorning putteth away and wastith l●ue as the fiere doth the bronde ¶ And said The envious man is friendly to him that is present/ & in his absence is his enemy/ and so showeth him his friend by word. and enemy by deed ¶ And said/ a envious man serveth of nought but to dispraise all otheer ¶ And said he is right sure that feeleth himself withouten gilt/ & is in none surety that wol not know his own gilt And said. Beware obey not unto covetise for when ye would it wol not obey unto you ¶ And said/ He that giveth good conseille to other folks/ beginneth to do profit to himself/ & was axed of the said hermes what it was that most letted & troubleth man/ he answered/ Ire & envy/ after they axed him wherefore/ the wiese man stood more at yates of the rich man/ than the rich man at yates of the wiese man. And he answered. the wiese man knoweth the profit of the rich. & the rich knoweth not the profit of the sciencial wiese man ¶ And said/ he that hath wit and discretion and knoweth it not indeed resembleth the tree/ that beareth no fruit ¶ And said. he is wiese that knoweth Ignorance and he that knoweth it not is ignorant/ and he that knoweth not himself. how should he know or dame another ¶ And said there be two manner of men the one seeketh and can not find/ the other findeth and can not profit ¶ And said/ sapience is like athinge fallen in awatre. which can not be found. but by them that will search and fet it from the bottom ¶ And said with out chastity/ a man can not be very parfightly wiese/ and without wit he may not be perfect in science ¶ And said discipline is the ornament of wit. with the which every man aught to enrich himself ¶ And said it is not honest to chastise aman afore all folks/ rather a part  
¶ And said when a man often excuseth himself his known gilt. it causeth his error the more to be remembered ¶ And said· the Ignorant person is but litil· all be it he be old· and the wiese is moche· all be it he be young ¶ And the world dispraiseth now adays thoos that afore it was wont to worship/ and the earth wasteth and eateth them that afore it was wont to nourish and feed ¶ And saide· the fool is known by his wordis·s and the wieseman by his works ¶ And said therebe few folks envious of a deed man/ but therebe many that wol lie upon them ¶ And said be merry and glad and It sufficeth to anger the nuyous man/ And their was axed of the said hermes/ why he married him not/ he answered/ he that can not swim in the see alone how should he bear another in his neck swymming ¶ And said keep the out of the company of a jangeler which resembleth to a thing that seemeth good a far/ and nigh It is right nought ¶ And said/ He that wool do evil at thin Instance against another/ Right so will he at his Instance do against the ¶ And said/ He that will praise the of virtues that been not in the/ and thou rejoice it/ he may weal allegge the vices that he seth in the/ And said/ Ire troubleth reason/ and letteth all good works and furthereth all evil ¶ And said he that laboureth in that/ that may not avail/ loseth therefore that/ that might profit ¶ And said the hurt & the trouble that is done caused by evil people letteth the desire and we'll of th● good And said when thy friend erreth or mystaketh him against the. yet as much as thou may depart not from his amytiee/ but assay the means to redress him ¶ And said wise kind and true is he/ that will lightly foryete the error of his friend ¶ And said/ It is bettir chastise thyself then lete other do ¶ And said/ The goodness that cometh of an Ignorant man/ Is like therbs that grow on a dung hill ¶ And said an evil fellow is like a tree kindled whereof the one branch setteth the other afiere  
¶ And said/ The noblest thing that god hath made in this world is aman/ & the richest thing to him is reason by the which he keepeth justice & escheweth sin And said the fool will know in himself no vile thing & the ignorant weeneth lightly a thing be other than it is. and the suspectious. man maketh many doubts of that that he knoweth ¶ And said a Right recomendable thing in heaven and in earth is a true tongue ¶ And said. a king or a prince aught not to give lorshippes nor auctorites·s but to good & merciable folks. And therefore they should love them/ as the father doth his children ¶ And said it should suffice aman and aught to hold himself recompensed when his adverse party required of him pardon And it was axed him what was a liberal thing. he said to give silver to unknown men for the love of the known men·s and to for give them that have noied him/ for the love of them that have holpin him ¶ And said the life in this world is so short that there aught none conceive hate nor will harm to other ¶ And said establisshe & ease thine Ire. with thy patience/ thin Ignorance with thy sapience. thy forgetfulness. with thine remembrance ¶ And said it is a good sign/ when a child is shamefast/ for it showeth he should have wit ¶ And said it is well done that thou do good while thou art in prosperity for peraventure in adversity thy power shall lak ¶ And said he puttiz him in danger. that abideth in a prounice/ where there is no lord. that will venge the Injuries done thereto. where there is no just judge. where there is no wise leech. where there is non habondaunt market. and where there is no running water ¶ And said it apparteigneth to every man with all his power to seek science· and there with to fortiffie him having a good eye upon his enemyes·s and/ beware he be not raised to high in pride by lordship or other richesse· his will his words and his dediss always to be equal/ and so shall god love him & his succession ¶ And said there may none escape to be at great day of judgement and his help shallbe there by-iij· things/ Discretion/ chastete/ and good works/ Alle things may be left/ Save good dedis/ Alle things may be changed/ Save nature all things may be redresshid and reform/ Save evil dediss. all things may be eschewed/ Save death/ and the sentence of our lord ¶ And said/ It is no marvel though he be good/ that is not covetous. But It weave great marvel/ If a covetous man were good ¶ And said The error of a wisemen may be resembled to a Crazed ship/ which in drowning herself/ Drowneth many other ¶ And said/ trust is in manner of a bondeship/ And mistrust is a liberty ¶ And the said Hermes correcting king hamon gave him this precept & charge/ look that first affore all things ye love/ dread/ and obey/ our lord god And said all men that have domination & lordship upon the people aught alway of necessity/ to have ·iij. things in mind/ First to remember the people/ that be subject unto him secondly all be it that they be in his servitude/ yet aught he to his power to keep them in franchise and liberty and not in thraldom/ thirdly How his lordship & power in this world may not long endure ¶ And said/ oh king hamon it behoveth the to keep thy soul/ Right wisely in will and word/ and thou oughtest not to be slothful to the destruction of the miscreants/ but to constrain them to obey our lord god & desire not to have any richesse without it be rightfully gotten. For think verily the people wol all way obey to them that do rightfully and we'll/ & that will maintain them and there may no we'll be in a Royame's without it be habundaunt of people/ for the decay of a Royamm is fault of people. And if they with draw hem/ the prince is left lord alone and therefore remember weal thy dediss and eftsoons think on thy soul and put in that garrison all that thou shalt have need of in the other world And if it happen that thou must go in the were in thine own person. beware weal that thin enemies surprise the not by slothful sojourning. And when thou ghost to battle look that first thou solicit and exhort thy people as corageousely as thou can. and look that all thine habilmentis of were be ready. and every man set in his ward and appointed how they shall fight and set out  
¶ And beware weal that thou be not surprised by thin ennemyes·s for lack of watch and good espial·s therefore multiply thy scout watch and thine aspies so that thou mayst alway know the guiding of thine enemies and look that thou be sure they deceive the not. And when thou shalt command thy folks to do any thing look secretly whether they have observed it after their charge or nat· which shall make them dread the more to offend the. ¶ And when thou shalt command any letters to thy klerke to be made/ sign nor seal them not till thou have overseen thaim· for many have been deceived thereby. ¶ Beware thou be not to familiar with them that thou knows not. utter not the secrets of thy heart but to them that thou haste proved. and knowest true unto the· ¶ Gowerne the so wisely. that thy knights. and thy people may have pleasure of the. and glad to be in thy company. And delight them to see the rightful and of good governance. sleep no more than shall suffice only for the sustentation of thy body. and the rest of thy heart. and entremete not nor let thy works be· but in rightwiseness and troth without dissimulacion· and sloth nor delay not that thou must needily execute. Sustain and love also thoo that be the great multiplyers/ that is to saye· the commons that labour the earth/ by tilth and sowing seeds upon the same. by the which the royaumes and the people be sustained. the knyghtehode multiplied and the houses full of richesse· wherefore such things wol be greatly kept/ and cherisshed· And It behoveth openly to worship thoos that be good. every man after his discretion condition and science to that intent. that the people may so know them. and be bontevous to all thoos that seek sciences. to courage them the more to learn and intend To study. so that the royalme or province may be the better for their connynges. busy thyself to punish malefactors. and thoos that putteth the in danger or trouble within thy royalme or lordship· make strike of their heads publicly that other may take example by them. to a theeffe lete his hand be stricken of To a robber of the hyghwaye let him be hanged. that the way may be the surer Bren the sodomites and punish the men taken in fornication after their estate. And the women in like wise Ware the of the words of liars. and such punish. see the prisoners ones in a moneth· And Delyure thoos that aught to be delivered· and give them of thine alms punish incontinent thoos that have deserved It· Yet not so hastily but that they may have leysir of repentance. and that other let 'em be kept till thou know the trouth· wether they be guilty or not· Beware also. Use not thine own counsel onely· But be advised by men of Age and discretion. And such as been expert in many things And when thou shalt find any such Just and rightful be counseled by him/ And elles report the to the most wholesome opinion of all thy counselors. and god shall help the ¶ And said. He Is noble that useth goodenesse· And It is a great goodness to use Instyce and chastyte· and to give liberally or It be axid ¶ And said· When A king or a prince can nor will restrain his evil vices & covetise. how should he reprove his servants. and when he can not correct his proper servants. how should he correct and guide all his people· and specially thoos. that been far from hym· Therefore It behoveth A king or a prince first to be lord over himself And after upon other by order ¶ And said A good king or a prince should not be to full of Suspetion for It wol make men draw from him. And also he aught not to have any of that disposition in his house. And in especial. Bakbyters. contrivers or Reporters of tales For When there Is division or trouble in A kyngys' or in a princes house· lightly no good counselors or servants would abide there  
GAc said he that can not refrain his Ire hath no power over his wit And said a wise king or a prince aught not to make comparisons nor dispute in discrecon with a greater and mightier than he is ¶ And said when a king or a prince hath conquered and over come his enemies he aught to maintain them in justice. in good custumes and liberality and patience. And so may he make of enemies his friends ¶ And said if a king or a prince assembled an outrageous treasure and dispend it not as it appertaineth he shall lose both it & his royalme ¶ And said. the people are to the king as the wind to a great fire. for the more the wind is. the stronger is the fyere ¶ Ang said a king or a prince aught to know thoos that weal and truly have served him and establish thoos a bout himself after troth wit and cunning and aught to give and be bountewous unto them after their merits. And if he he give by will to naughty folks that have not deserved it/ it putteth a weigh the courage of his good seruauntis·s to serve him weal any longer. and so shall he be hastily so full of naughty people that when he would he can not be delyverede of them ¶ And said it is conveinent for a king or a prince to learn and know but not all for there is many things that a king or a prince aught not to know nor understand  
ZAlquinus sayde· that men receive great benefices daily of god our creator all be it that they be sinners Then they be bound. to thank him for his graces. and to ask him pardon for thayr trespasses  
¶ And said many things seem right good· that be full bad. and after greatly blamed. And many things be dispraised in the beginning. that afterward been found good and desired ¶ And said Bettir it is to the to have great necessity/ than to borrow of him in whom thou hast no trust ¶ And said If thou labour to teach a fool/ the more shall folly increase ¶ And said I marvel of thoos that abstain them from metis noyng to the body and maketh none abstinence of sin ¶ And said multiply silence. for that avoideth perils and use troth Which discipline shall maintain the and thy works/ & he that will weal keep the faith/ aught to leave to his friend of his good/ and to be gracious to them that he knoweth good and no denier of justice to his enemy/ and to eschew all thingis· that toucheth disworship  
OMer was an anucient vercifier in Grece and of the greatest estate there. he was after moyses/ u.clu. year he made many good thingis· and all the vercifiers of grece followed his discipline. The which omer by fortune was taken and imprisoned· and put to be sold as a prisoner or a bondman. And than one axed him. whence he was·s He said of his father and of his mother. will thou that I shall beye the And he answered why askest thou me counsel what thou wolt do with thy silver ¶ And they axed him· Whereto he was good He said. To be delivered. And so abode long in prison And at the last they lete him go· He was A man fair form. and of large stature. and lived. Cviij. year And here after follow his seyinge. he is discrete that can refrain his tongue ¶ And sayd· he that werkith by conseyl giveth himself rest and labour to other ¶ And said it is afrendely living to deal without fraud & barat ¶ And said acompanye the with good people. and thou shalt be on of 'em. acompany the with bad/ & thou shalt be on of thoos ¶ And said he is good and liberal that applieth him to good works and clene· and that putteth them in execucon or ever there come any occasion of empeschement ¶ And said the heart shineth in virtue and is sure when it is set in sapience And fraud & barat is in the fruit of evil though 'tis ¶ And said the mouth showeth oft/ what the heart thinketh ¶ And said the look showeth sometime the disposition of the heart afore the words been spoken ¶ And said it is agrete surety for aman to purvey by time in his causis ¶ And said it is marvel of aman/ that may be in resemblance to god· and enforceth himself to be like to the beasts ¶ And said beware thou do ne take no thin● that thou ferest to be accused of. for if thou do thou shalt be the accuser of thyself ¶ And said pain thyself to win good conditions and vertues·s for thereby vices & harms shallbe eschewed ¶ And said there was sometime a wise man scape out of a broken and lost ship in to an Isle of the see· and so being there alone drew a figure of geometry/ upon the sandis. where with he was fond by certain shipmen. that brought him to the king of that ground telling him that cas and adventure. And therefore the king sent through all his provinces. and charged them they should enforce themself to learn and have such connyngiss as should bide with them after their ship were lost. that is to say. science and good works ¶ And Aman beareth with him two vessels the on before and the other be hynde· In that before be the errors and vices of other folks/ In that behind be his own ● And said to his son. Beware that thou be not covetous/ for if thou be covetous/ thou shalt be pour ¶ And said If thou be patient thou shalt be praised/ If thou be proud/ thou shalt be blamed ¶ And said/ Aman is better than all other beasts of the earth ¶ And said/ Sapience is as to work by science ¶ And said knowledge is better than ignorance ¶ And said this world is an house of marchamndyse some win therein by their good dediss/ and some liese by th'air evil gonvernaunce ¶ And said by great diligence some men attain to their purpose ¶ And said/ he that hath great might and governance in this world/ aught to have no great reioyssing/ and he that hath noon/ is dispreised  
¶ And said there is no wikkedder thing than lying/ & there is no goodness in alyer  
SAlon was of Athenes and made many books of predications/ And established the laws there Which was a city in thoos days fulfilled with wisemen he had many verses teaching folks to eschew their proper wills ¶ And said/ When thou wilt do any thing follow not thine own will but seek counsel and thereby shalt thou know/ the troth of the works  
¶ It was asked him/ What was the most difficult in aman ¶ He answered· To know himself. To keep his franchise or liberty. To speak in places where he aught not/ To be angry/ with that he may not amend & to covet that/ that he may not have ¶ And said the things of this world are established by laws/ & the laws be sustained by two things that is to say by sword and by banner ¶ And said to his disciples. ware that ye be no mokers for that engendereth hattered ¶ And said the virtuous lauds of a man be not thoos. that he giveth himself but thoos that been yeven him for his good werkes·s And it was asked him who was liberal he said. he that useth liberality. not coveting other men's goods ¶ And said an evil tongue was sharper than a glaive. A rich man asked him what were his goodis. he answered my tresor is such that no man may have it without my will and may not be minished for no thing that I give of it but thou mayst depart with none of thine without dymynuation ¶ And said if thou wilt. the love of thy friend shall abide farm unto the. be curteise to him and spare him in his anger or error ¶ And said. thou owghtest not to give a man greater preising in his presence than he is worthy for he knoweth the troth And was axed him how aman should win friends. he answered in worshipping & seeing good of them in their absence ¶ And said agoode soul hath neither to great joy nor to great sorrow for she rejoiceth not but when she seethe good things and none evil· and hath no sorrow. but when she seethe the evil things and none goode· And whan she looketh on all the world. she seethe the good & the evil so intermeddled that she should not simply rejoice herself nor trouble herself angrily ¶ And said a king that doth right & justice shall reign and govern weal his people/ & he that doth Injustice and violence seeketh another to reign for him And said it behoveth a knig or a prince/ first to ordre & dress himself & after to dress other/ or else he should be like him that would dress his shadow afore himself/ And it was askid of him When Contrees and towns were weal governed/ He answered and said when their princes rule them/ after their laws  
SAbyon was agrete deffendour of his neighbours & had certain friends/ which a king would slay And when the said sabyon understood it he went with them in resistance of the said king which king assembled so great number of knyghte●●● against him/ that he was discomfit & taken/ and was commamnded to be put in engine and tormented/ without he would accuse them that were consenting to make were against the king/ which Sabyon answered that for no pain/ he would not tell that thing/ that should noye his friends/ And in deed being in the engine cut his tongue with his own teeth/ to th'intent that he might not accuse his fellows and friends ¶ And the said sabyon lived. xlviij· year/ and her after followed of his sayings to his disciples ¶ And said if ye lose any thing say not ye have lost it but say ye have restored that was not yours ¶ And said to one of his disciples/ multiply thy friends and that shall assuage thy care ¶ 〈◊〉 said a wiseman aught to be ware. how he weddeth 〈◊〉 woman for every man will desire to have her love/ And so they wol seek their pleasirs·s to the hurt and displeasure of her husband ¶ And said. Delectation in richesse is a dangerous vice/ And there came one of his servants unto him on a time and told him that his son was dede· & he ansuerd that he knew well that he was mortal & not immortal and a man aught not to dread the death of the body. but the death of the saule· Oon̄ asked why he said soo· considering that he held thoppynion that a resonnable soul might not die. he answered when a reasonable soul is converted to the nature of a beast without use of reason all be it that it be sustance incorruptible. yet is she reputed for deed/ for she loseth the Intellectif life. he found a young poor man sitting upon the see side weeping thadversities of this world. to whom he saide· dyspaire the not. for if thou were with great richesses in the middle of yendre see in great danger of thy body·s and of thy goodis/ thou would wish right hertily to be here with only thy live saved· Also. and if thou were prisoner· and the keepers would sell the. and take from the all that ever thou hadst thou wouldest be glad to have only the deliuraunce of thy body. the young man answered that he told him trouth· weal than said Sabion unto him. now think than that thou hast been in all this dangers and hast escaped them. and art now at thy free liberty. therefore hold the content with the state that thou now standest in. And so the young man departed greatly reecomforted.  
hippocras was disciple to Esculapius the second which descended of blood royal· And he was the first finder of the art of physic. which he showed and taught to his children and commanded it should not be learned to any Strangers but only from the father to the son ¶ And so the said science to rest in them And comannded that they should dwell in the middle habitation of grece in. iij· Isles. And hippocras rested in the Isle of Thau And in the ·ij. other Isles the study was lost in his days The opinion of the first. Esculapius. was that physic should be used only by experience for it was never found but only thereby. and so was it used. M. CCCC· year after till that another phisicien came called Methious whose opinion was that experience without Reason. was adangerous thing And so they used these. ij·s opynious ·vij- hundred year. till another phisicien came called Bramardos'. which dispraised th'experience. saying that to many errors grew thereby and that in occupying physic aman aught to use reason only Not withstanding he had ·iij disciples which held after him three divers opinions The on used experience only. The other reason only The ·iij subtle crafts and enchantementis. and so these ·iij· ways were used. vij·C year till that plato cam/ which taught diligently the sayings of his predecessors in his science/ and showed that experience only was dangerous and reason only could not be sufficient & took the books aswele of subtle craft/ and enchauntement as thoos of only reason/ and brent them all/ but thoos that were of reason and experience to gider he retained and kept hem and commanded that they should be used/ and after his death he left the craft to. u· of his disciples The first to ordeigne physic to the body Tthe. ij· to box and to lete blood The iij. to he'll wounds The ·iiij. to he'll seek eyen The .v. to knit and hele broken bones And after this came Esculapius the ·ij. which taught diligently the diverse opinions And in especial thoos of plato/ which he used and took for most true and reasonable And he left after him. three disciples that is to say/ hippocras and. ij· other which died and so rested that science and craft only in him. than rested hippocras alone perfect in virtues in his days using reason/ The which hippocras seeing the craft of physic in weigh of perdition because all his fellows were deed. and that he was jest only in the Isle of thau. Thought that he would for the most profit that the craft thereof were showed. and taught not only to his children and kinsmen. But generally to all that were apt to learn it And dampened in that science divers things and added to certain compylations in breve words. And commanded his two sons that were masters of sciences that they should show It generally. for he said It was more covenable/ It should be taught to strangers able and apt to the lore/ than to his own kinsmen not disposed to lerne· And as he ordained was done and Is used to this day/ and in his life he showed it to divers strangers and made 'em expert therein/ taking promiss of them to teach it further/ It happened that a king of pierce called defour sent unto the king of thisle of Thau called pilate praying him to send him hippocras/ and he would give him/ Ckyntawes of gold/ and than was the land of grece divided in many kingdom/ of the which some gave truage to the king of pierce/ And so did that of Thau/ The which bade hippocras go to the said king of pierce/ for to hele certain pestilences that were than in his royalme/ saying If he went not/ It might be to great a danger to the Isle seeing the said pilate was not of power to resist the said king of pierce/ The which hippocras answered that he would never go to hele the enemies of grece. Also thinhabitants of the towns where he duelled in· said they had liefer die than hippocras should depart from them· The said hippocras was. Cxluj· year after Nabugodonosor. he made divers books of physic of the which ·xxx. be had and of thoos xii. the most be studied by order Other books be also had of Galyens making. The said hippocras was of little stature great heeded. croak backed. moche studying and of little language. and much looking down to the earth/ holding in his hand a flabotomye of munytion for lating blood or a green branch profitable to the eyen/ he levied four score ·uj years whereof he employed ·xvij. in study/ and the remnant in excercising of his connyngiss. And here followeth diverse of his sayings Poverty in surety is better than richesses in fere ¶ And said that the life is thought short/ the pain is thought long/ experience hard to come buy and judgement dangerous ¶ And said the health is not to be slothful in good exercises and not to fill his body which wines and meats. ¶ And said it is better to amyunsshe that hurteth than to increase that helpeth ¶ And said/ the heart is tormented by two passions/ that is to say with sorrow and thought of sorrow cometh the dreams and the fantasies/ and of thought cometh the wakyngiss and unrestis/ and sorrow is a passion of things past/ and thought is fere of things to come ¶ And said. that soul is lost/ that setteth his intent upon worldly thinges·s that is to say in covetise ¶ And said he that wol the life of his soul lete him mortify it &/ give it pain in this world ¶ And said there may weal be love between ·ij· wisemen. but not between two fools. all be it that their foolyes be equal. for wit goth by order and may concord in one sentence· but in folly 〈◊〉 no due ordonance and therefore may they never concord in love ¶ And sayde· Aman aught not to swear. but it is so/ or it is not so ¶ And said hold you content with that· that aught suffice you· and so ye shall not have no grugging. the less grudge ye have. the more ye i'll fro malice and wikkedenesse withdraw you also from sin. & seek th'end of virtues and goodenesses ¶ And said· He that wol be fire let him not covet that thing/ that he may not have/ for and he do he is bound therto·s and therefore if thou wilt have that thou desirest desire that thou mayest have. It was asked of him a question of evil and vile things. To the which he answered no thing· They asked him wherefore he spoke not. He said that silence was the answer of such questions ¶ And said. This world is to no creature perpetuel· therefore then let noon differre or delay to do good things as long as he may. And namely that. that he should win good renomee thereby  
¶ And said He that knoweth not troth is rather like not to do it/ than he that is informed and taught thereto ¶ And said/ Science is like a root of a Tree/ and operation is like the braunches·s and science is like a thing engendering. And operation is like a thing engendered  
¶ And said. Take a little of science at ones. so that thou mayst keep it and learn more· For if thou wilt ●●●ke more at one's than thy wit may suffice thou mayest lightly forget all  
PItagoras said that it is a Right blessed and a noble thing to serve god. & to sayntifie his saints to dispraise the world· to use justice/ and of all vertues·s the most principal is to abstain him from sin. And it is good to use fastings & studies/ and to make him to be biloved· and it is good to have science to understand the troth of things. and to learn it to the men and show it to the women he ordained also predications and to polisshe and enourne the speech ¶ And said the soul is perpetual and covenable to receive merits and pains/ he moderated so his meet and his drink that he was at no time fatter nor leener than other. he was a subtle man and loved aswele to do good to his friends as to himself. saying the goods of friends aught to be common He made. CC· four score volumes of books. and was borne in the country of Samye ¶ And said an harm not durable is bettir than a wealth not abiding. And that was written both in his seal and in his girdil ¶ And said as the beginning of our creation cometh of god. right so is it behoveful. that at our end our soul return to him And said if thou wilt know god enforce not thyself to know the worldly people ¶ And said a wysman reputeth not the worship of god in words but in deeds ¶ And said sapience is to love god/ and he that loveth god doth that god loveth And he that doth the works that god loveth is toward god. and he that is toward god. is nigh unto him ¶ And said god is not worshipped by the sacrifices or by other oblacious don unto him. but only by the will and acceptable ententis ¶ And said he that clatereth much it is sign that he hath litil knowledge ¶ And said at all times whatsomever thou do/ have in thy remembrance that god is by the/ and knoweth thy thoughts/ and seethe thy dedes·s And therefore by reason/ thou oughtest to be ashamed to do amiss ¶ And said/ God only knoweth the wiseman that dreadeth him. and marvel not though the people knoweth not the ¶ And said/ God hath not in this world amore covenable place/ than in a clean and a pure soul ¶ And said/ A man aught to speak of honest and good things/ and else harkyn to them that will talk thereof ¶ And said. grudge & eschew all vile things aswele of the/ as of other/ but in especial of thyself ¶ And said/ purchase the goods of this world in rightful laudable & worshipful manner & dispend them in like wise ¶ And said/ keep thy patience when thou hearest leasings/ and do thoo dedis that noman may speak harm of/ and intend to the surety of thy body/ be attemperate at thy meet in thy drink/ in thy lying with women and in all thine other labours ¶ And said/ enforce thyself to do so weal that other men have envy at the ¶ And said dispend not to outrageousely nor be not to scarce/ so that thou be not bound to thy treasure/ have therein attemperance and measure/ which in all things is profitable ¶ And said. Be waking and herbening to thy counsel/ for thy nedis/ for if thou slougth it/ or sleep it/ it might 'cause the to be partner of thine own death ¶ And said meddle the not to do any thing. that aught not to be done And said/ he that is not content can not attain to troth ¶ And said/ he that hath no science/ aught to be dispraisid ¶ And said the judge that deemeth not Rightfully/ deserveth great blame. 〈◊〉 that thy tongue speak no villainy nor that thou give thine eeres to here it ¶ And said aman aught not tenforce himself in this world/ to make pourchasses nor byldyngiss to serve other after his det●. but aught to pain him to win and to get such things as may profit him after his death ¶ And said· It is bettir to aman to lie upon the hard ground believing firmly in god· than to lie in abed of gold/ putting doubts in him ¶ And said. let thy merchandise by spirituell and not corporell. and thincrease and winning shall be good. and durable ¶ And said. he that hath pite upon his own soul feareth our lord ¶ And said when thou wilt set upon any man. think thou wouldst defend the if thou were set upon ¶ And said dispose thy soul to receive all good and covenable things ¶ And said set a side the vanities of this world. for they let ●nd impeach thy reason ¶ And said. thou oughtest not to sleep any night. till thou hast remembered and considered/ thy deeds of the day past. And if thou have weldoon be glad & joyous therfore· and thank god thereof. And if thou ●●●st erred and done a mysse· repent the thereof and ask forgiveness and pardon of god. and in thyself so doing· thou mayest opte●●●e unto his grace  
¶ And said. when thou shalt begin any work/ pray god of hel● to bring it to a good conclusion ¶ And said. if thou have haunted any fellow. and thou see his company is not covenable unto the. spare it. and yet deal so that he be not after thin enemy/ & prove every man by his dediss/ and not by his wordis. for thou shalt find many of evil works. and good words ¶ And sayde· Aman may not refrain him from doing amiss. but when he hath trespassed. let him beware to fall any more in that error ¶ And sayde· wine is enemy to the soul in taking of it outrageousely·s and is like setting fire. to fire. And said. aseruaunt aught to be obeyssant unto his lord/ but not so absolutely that he lose thurby all his liberty & fraunchise ¶ And sayde· It is more covenable for aman to suffer death. than to put his soul in perpetual der●nes. And said. Let not to do good dedis·s though they be not pleasant to the world ¶ And said. deal alway so to thy power. that thy soul may stand in good and noble state whatsomever fall of thy body ¶ And said. Aclene and pure soul hath no delight in worldly things ¶ And said. go not the paths that thou mayst get hatred thereby  
¶ And said. thou oughtest to win frendis/ for the maintaining of thine estate. and do not thoo things that thou covetest. but that thou oughtest to do. and take h●de when thou shalt speke· and when thou should hold thy peace ¶ And said. he refraineth him from covetise that letteth not to spend his good for his friends ¶ And sayde· Put all covetise from the· and than shalt thou apperceive troth ¶ And said· He is not very patient that suffereth but as much as he may. But he is presently patient. that suffereth over his power ¶ And said Pytagoras·s Right as a leech is not reputed nor taken for good nor cunning that healeth other· and can not he'll himself· right so is he no good governor that commandeth other to eschew vices·s and neither can nor will leave them himself ¶ And said. the world varieth now with the and now against the/ If it be with the/ think to do we'll/ & if it be against the/ take it patiently ¶ And sayde· many harms come to beasts. by 'cause thy be domme· and unto men through their own speech ¶ And said. hard it is to grieve him that can abstain him from ·iiij. thingis that is to wit hastiness/ wilful frowardness. pride. and slowthe. for hastiness causeth repentance. wilful frowardenessedevesse causeth losses. pride causeth hattered. and sloth causeth dispreysing· He saw a man right nobly and richly arrayed/ which had vile and foul words To whom he said/ Other speak after thine array. or lete thin array be after thy wordes·s The king than of Cecille desired him to dwell with him· To whom he said. thy works and thy demeanyngiss be contrary to thy profit And thin office is not weal executed· for thou distroyest the fundament of thy faith. wherefore I wol not dwell with the/ for the physician. Is not sure· for amongs his pacientis. he may take sickness ¶ And said· If thou wilt that thy children or thy servants do no fawtes thou desirest a thing innaturall ¶ And said. The soul that is in the company of good people is in delectation & joy And when it is among evil. It is in sorrow a & heaviness  
¶ And said. The wiseman thinketh on the weal of his soul as actentyvely as other attend to the weal of there bodies ¶ And said/ take friendship of 'em that thou seest follow troth/ & think or thou work And said right as a phisicien can not hele his patient without he tell him the truth of his disease. right so may not aman be weal counseled of his friend without he tell him the plainness of his cause ¶ And said many ennemytees grown for fault of tr●st betwixt parties/ and trust causeth often many harms ¶ And when pytagoras sat in his cheyre he used in showing his doctrines to say. measure your paths and go the right weigh. & so shall ye go surely Attempre you from covetise/ and your good estate shall dure. use justice/ and ye shallbe beloved and dredde· keep not your body in great delectations/ for and ye so do ye shall not con sustain the adversities that might fall unto you. And he saw an old man that was shamefast to learn. to whom he said Science is bettir in age than in yought· ¶ And said. If thou wilt dispraise him. that thou hatest. show not that thou art his enemy And said. a good king or prince aught to think diligently to the state and guiding of his lande· and aught to oversee it as often as a good gardener doth his garden ¶ And said it behoveth a king to give example himself to keep hi● laws/ and se that his next kynnesmem and friends do so after him and it apparteneth not to a king to be proud nor to do after his own will only nor to ride covertly/ nor in no dark night but gladly show himself open faced amongs his people/ and conveniently be conversant amongs them without ouermoch● famylyarite ¶ And when a king or a prince shall go to his rest. that he see there be good watch. and if they fail therein that he punish them we'll/ and to beware to eat the meet that a jealous woman giveth him or any other suspect person ¶ And said. the weal disposed man remembreth/ but his sins/ and the evil disposed hath mind/ but on his virtues/ It fortuned his wife was decessed in a far country/ and some axed him If there were any difference to die in their proper land orelliss far from thence/ He answered/ whersomever one die/ the weigh to the other world is all like ¶ And said to a young man that would not learn in his youth/ If thou will not take pain to learn thou shalt have the pain to be lewd. and uncunning ¶ And said god l●ueth thoos that be disobeissaunt to evil temptation ¶ And said/ good praeyer is one of the best things aman may present to god/ & if thou axe him any boon lete thy works be agreeable unto him  
DYogenes otherwise called dogly because he had some conditions of a dog/ and he was the wisest man that was in his days. He dispraised greatly the world/ and lay in a ton/ Which he turned for his advantage from the son/ And the wind/ as it pleased him/ and therein he rested whansomever the night f●l upon him/ He eat whansomever he was hungered were it by day or by night in the street or else where. without any shame thereof. And was content with two gowns of woollen cloth in the yere· And so he levied and gonuerned himself till his death. Somme axed him Why he was called dogly/ he said be cause I bark upon the fools and fawn upon the wisemen. Alexsandre the great came unto him of whom he took little regard. he axed him why he set so litil by him/ seeing that he was so mighty a king and had no necessity/ he answered I have nought to do nor set by him that is bondman to my thrall. why quoth Alexsandre· am I so than/ ye said diogenes. for I am lord and master to all covetise· and hold her under my feet as my thrall and covetise is thy mistress/ and thou art bound unto her. and so art thou bound to my thrall Than said alexandre. if thou wilt ask me any thing of this world I wol give it the Dyogenes answered· why should I ask the any thing·· while I am Richer than thou art. for that littil that I have contenteth me bettir than all the great quantity that thou hast satisfieth the· I pray the stand out of my light. and take not from me that. that thou mayest not give me. we'll quoth alexandir. who shall berry the when thou art dead He answered. he that wol not suffer the stench of my careyn above the earth ¶ And the said diogenes said he is not perfectly good. that doth but only abstain him from evil dedis. he saw a young man of good and virtuous disposition. which was evil visaged. to whom he said/ the goodness and virtues that be in the yeve beauty in thy face And some axed him when it was time aman to eat He said when he had appetite and mete. and if he had noon/ when he might get it ¶ And said it is good a man keep him from the guile of his enemy. And the envy of his friend ¶ And said right as aman appeareth greater in a mist than in aclere weder right so appeareth more his vice in his Ire than in his patience ¶ And said to alexandre think not thou art the more worthy for thy beauty. treasure and rich array/ but only for thy liberality and goodness. ¶ And said. when thou dispreysest a vice in another man· look that thou use it not thyself And sayde· when thou seest a dog leave his master/ & follow the. drive 'em a way. for right so will he leave the to go to another. He saw aman that prayed god to give him sapience. To whom he said/ thy petition availeth not/ with out first thou pain thyself to learn it. And sayde· of all virtues of humanity/ the greater quantity thereof is the better save of words ¶ And said it is not honest to give praising to a man of a thing that he hath not deserved· He saw a peyntour that was wax a physician. to whom he said thou knowest that men might see at the eye/ the fawtes that thou diddest in thy craft/ but now they may not be perceived for they are hid unther the earth. And he saw right affair person/ which was a fool. and than he sayde· there is a fair house. and right an evil host herborowed therein. He saw also afoole sit in a window. And he said/ There sittith Astone upon a stone/ One axed him What was love· He sayde· It was Asekenesse that grew of Idleness and for lack of virtuous excercise. One axed him What was richesses/ He said Absteyning from covetise ¶ The said Dyogenes was in Aseason seek. and his frendis cam to visit him. saying doubt ye not. for your sicknesses come but of God's will. He answered Therefore am I the more afeard ¶ He saw an old man that died his hairs To whom he said· Thou mayst well hide thy white herres. but not thine age ¶ And said. It is more behoveful. thou go to the leche· Than the leech to the. And semblably I say it· of the leech of the soul ¶ And said· Dyogenes If thou wilt correct any man show it not by violence. But as the surgyen doth to the seek/ that is to say softly and patiently but and thou wilt correct thyself/ dispose the as the hurt man. doth to the leche· It was axed him/ how aman might keep him from ire/ he answered/ a man aught all way to have in Remembrance that he can not at all times be served but sometime shallbe fey●̄ to do service/ and also he shall not be alweye obeyed but at sometime he must obey. and he shall not at all times be suffered in his will but at sometime he must suffer having this in his mind/ it should appease his jere ¶ And thercome agester afore Alexandre sitting at his dinner/ wiche praised him outrageosely· and diverse hearkened greetely thereto/ the said dyogenes began to eat faster than be fore· some axed him why he harkened not the feyre seyngis of the gester/ he answered. I do more prouffitably than to hearken lesyngys' what is such praising worth. when he is never the better therefore ¶ And said/ if thou talk with a stranger speak not to much/ till thou have first made comparison between the cunning of his science and thine/ and if thou find thine better than his/ speak the boldelier and elliss hold thy peace and learn at him ¶ divers dylicious persons blamed him of his manner of leaving and he said/ it lieth weal in my power if my list to live after your giuse/ but it is not in your power to live after my manner ¶ And it was told him that certain persons had said evil of him in his absence/ he answered it shall not hurt me though aman strike at me and touch me not. ¶ And said. it is achurlissh condition to answer dishonestely/ and a noble condition to answer patiently ¶ And said/ There is no greater treasure than Discretion and wit/ Nor greater poverty than Ignorance/ Nor better friendship than good conditions/ nor better guider than Is good fortune ¶ And said/ sickness Is the prison of the body· And sorrow Is the prison of thy saule· There was Aman of great birth that rebuked him/ To whom he said/ My blood and lineage is enhanced by me/ and thine Is hurt and loved by the  
¶ The said. Dyogenes was of little speech/ And one asked him Why he spoke no more/ He answered there was great virtue in Amannies eeres ¶ There was aman said him great vylanye to whom he said No word One asked him Why he answered not/ He said I could do him no greater disworship than he doth himself For he hath contrybued blame unto him that hath not deserved it ¶ One asked him/ How he should trouble his enemies. He answered Enforce thyself to be virtuous and good. And If thou wilt. that thy goodness appear great unto strangers/ Repute to them thyself litil ¶ And said. If thou give power to thy wife only to tread upon thy foot on the morrow she would tread upon thy heed ¶ And said· Company of women Is an harm that can not be eschewed ¶ And said. He that doth good for the goodenosse of it only/ aught not to dread before whom he doth nor for the praising ne blame there of ¶ One asked him when he should know his friend/ he said in necessity for in prospeperite every man is friendly there was another man said villainy unto him where at he took non angreIt was asked him why he was so patient he aunswred other hath he said sooth or lied/ if he have said troth/ I aught not to be angry· and yet less if he have lied. he saw aman clater so much that there could no body make him hold his peace/ to whom he said/ friend thou hast ij· eeres and but on tongue/ wherefore thou oughtest to hearken double asmuch/ as thou spekest· he saw a fair young man that deed great diligence to learn/ to whom he said ye do passing weal to make your dediss assemble your beauty.  
Socrates' in greeks tongue is to say/ keeper of justice he was married against the custom of that country which was that good and virtuous people should be wedded to gedres/ to th'intent that their lineage might be the better but he wedded the worst woman that was in all the land and had three children by her/ he loved and worshipped sapience somuch/ that it was a great hindrance to all his successors/ for he would not suffer his science to be written ¶ And said that science was pure and clean/ wherefore it was covenable/ she should be only set in mind and courage and not in skins of deed beasts nor in no such corrupt thingis/ and therefore he made no books nor gave no doctrine to his disciples/ but only by words of discipline/ and that opinion he held of Tunio which was his master for as the said Socrates being of tender age axed his master/ whywil ye not suffer me to writ the doctrines that ye teach me Tuino answered him covetest thou more the wild beasts/ skins to be worshipped with sapience/ than thengine of man I set the case that on meet the in the wild field/ and ask the conseile upon a question. were it good that thou shouldest say/ let me go home and over see my books first. It were more honest to have a recours to thy remembrance and thereupon briefly to determine/ It were so certainly said Socrates-wel then/ retain it well in thy mind. that thou shalt lerne· And put it not in thy book in which opynyn the said Socrates rested/ he defended that no man should worship false idols but would that all honour and worship should be referred to the creator of all things. and for that opinion he was condemned to death by ·xij· judges of Athenes·s which ordained that he should drink certain poisons/ whereof the king of that country was sorry. but he could not revoke the sentence. he gaf him as long respite of his judgement as he might. The said king had a ship charged with things that in certain times should be offered in the temple to the idols. he had a custom that he would give no judgement and especially upon man's death. till the said ship were returned to athenes'/ which was not yet come home And upon her coming home one of Socrates fellows called Inclites told him in the prison/ that the said ship should come to the port on the morrow or the next day. wherefore he said. It were good that we should give. CCCC. pieces of gold to thy kepers·s that they would b●ete the secretly escape and than mightest thou go to rome and needest littill to dread them of athenes·s he answered. all that I have is not worth four hundred. pecis of gold. no said Inclites·s I and thy frendis have so much which we will gladly give thy keepers to save thy life if it please the. to the which socrates answered this city wherein I must suffer death. is the natural place of my birth wherein I must die without deserving only by cause that I reprove 'em from doing in just deeds/ and for worshipping the false and vain idols and that I would have them honour the true god. wherefore I say/ If this men of my nation persecute me for sustaining & seeing troth/ right so will strangers do whersomever I become/ for I wol never spare to say troth nor use no leasings/ and certainly thoos would have less mercy of me than thoos of this town/ where in I am born/ It happened that the third day his disciples came unto him & fond him in prison/ by the commandment of the/ xii/ judges they axed him many dowtable questions/ touching the soul/ he answered them/ as largely and as gladly as ever he deed whereof they marveled to use so great constance in aman so nigh his death/ One of his disciples called Deman said master I know we'll/ It is an hard thing to the. for to show and teach us in the case/ that thou now standest in & lakking of thy lore is to us adamegeous thing/ for in this world hast thou no fellow of good doctrine/ Socrates answered. Spare not to inquire of me what it pleaseth you for it is to me a great pleaser/ they axed him questions of the soul/ which he answered/ & after they axed him of the state of the world/ and composition of the Elementis which also he answered right perfundely/ And he said unto them I trow the hour of my death approacheth nigh I will bain me & make me clean in this world/ & say mine orisons to th'intent that I shall have no pain after my death wherefore I pray you spare me for a while/ he entered to ahous and baigned him & said his orisons/ & than called his wife & children & gave them many feir doctrines & bad them pain them for to do good address their saul's to him that all created and than came one from the judges to him with poison to drink ¶ And said O socrates think not that I am he that maketh the to die/ for I know thou art the best man that ever came in this land/ but I am sent from the judges for to slay the/ & here is the confection that thou must drink take it patiently sithen thou mayst not scape it/ Socrates said I take it with good heart/ & know weal thou art not guilty thereof/ & so drink it And when his friends saw that/ they made great weeping & lamentation whereof he blamed them seynig I have sent a way the women by cause they should not do as ye do/ he went alitil from them/ & said O god have mercy upon me/ & anon his sinews shrank his feet waxed cold/ and than he leide him down/ one of his disciples took a boddekyn & prikked him in his feet/ and axed him If he felt any thing. And he said nay/ than he prikked him in his thighs/ and axed him if he felt it/ he said nay. Anon the cold struck up unto his sides than socrates said when the cold cometh to my heart I must nediss die Than said Inclites O dear master well of sapience and of science correct and teach us yet/ while thy speech lasteth to whom he said I can none other wiese show you now dying than I have done afore in my life The said Inclites said. sir command me what thing ye will. he answered noothing. and lift up his eyen to the sky seeing I present my soul to the maker of all the world and so died  
¶ The said socrates had twelve M. disciples and disciples of his disciples. And in his life he devised that men should be guided after three ordres that is to say in Clergy/ in knighthood & in commons/ and ordeigned the clergy above the knighthood/ the knighthood above the people and that the clergy should pray for the knighthood & the people the knighthood should defend the clergy & the people/ the people to labour for the clergy and the knighthood ¶ The said socrates was of red colour/ & of competent stature whore heeded/ and we'll faced/ demure of speech/ a great studyer and looker upon the earth/ and when he spoke he wagged his little finger/ he lived four score ·ij years/ & was written in his seal/ patience & good believe in god maketh aman victorious/ And was written in his girdle/ having respect and consideration to th'end of every thing causeth the salvation of the soul and of the body/ he established laws which were sent into the east/ west/ South/ & North/ & all was governed by them ¶ And said/ the first thing that thou should fix thy will in is to keep divine justice and to apply thy will to the same/ and not to do sacrifices nor no injust things nor to swear no false oaths/ And said/ right as a man is heeled of his sickness/ by virtue of a medicine/ right so is an evil man heeled of his malice by virtue of the law ¶ And said to his disciples I am a tilman/ and virtues been the sedes/ and study is the water that moisteth them/ Wherefore if the seeds be not clene· nor the water sufficient. what somever be sown profiteth litil  
And said/ one aught to marvel at him that forgetteth the perpetual goodness of the other world/ for the goods of this world that is not durable ¶ And sayd· the weal disposed soul loveth to do wele· & the evil disposeth soul loveth to do harm ¶ And said the good soul graffeth goodness & the fruit thereof is salvation. And the evil disposed/ graffeth vices/ and the fruit thereof is damnation ¶ And said the good soul is known by that she received gladly troth and the evil soul by that she receiveth gladly ●esynges  
¶ And said that when apersonne doubteth in doubtful things and is steadfast in thoos that been open and evident to the eye/ it is sign that he is of good understanding And said that the ●aules of them that been good/ been sorrowful of the works of them that been evil ¶ And said the man that followeth covetise loseth himself endlessly/ & at the last is all dishonoured And who that hates it getteth enough/ & at the end is right weal worshipped ¶ And said that the good soul saveth himself. & other been saved by him ¶ And said the soul knoweth all things/ & than he that knoweth his soul/ knoweth every thing. & he that knoweth not his soul/ knoweth nothing ¶ And said he that is keytif to himself/ he is more keytif to another & he that is liberal to himself/ is co●̄onely liberal to another ¶ And said litil teaching sufficeth to the good soul/ & to the evil soul moche teaching may no● avile ¶ And said that uj manner of men be/ that never be out of anger/ that is to wit/ the first is he that may not forget his trouble the ij an enivous man that dwelleth with folks newly enriched. the three he that dwelleth in a place· where another hath thriven & he can find● no profit there. the ·iiij. a rich man fallen in poverty. the .v. he that enforceth himself to come to the state that is not bylonging to him to have And the uj he that hath dwelled with a wyeseman/ and hath no thing learned of him ¶ And said who so paineth him self to show doctrine to aman of evil courage/ resembleth to him/ that wol mastery a strong horse/ which if he give him not a strong bit with a corbe/ he shall never con govern him ¶ And said to much haunting felisship engendereth not great love between them/ & abstaining from them ●auseth ennemytees/ & than it is best to deal therein moderately And said he that doth good is better than the goode· & he that doth evil/ is worse than the evil ¶ And said science is had by diligence of men/ but discretion cometh of god. And said wisdom is the leech of the law/ & money is the sickness. & when the leech may not hele himself/ how should he hele another ¶ And said th●u mayst not be ꝑfectely good if thou hatest thine enemy/ what shalt thou be than if thou hatest thy friend ¶ And said this world may be likened to away full of thistlles in a manner hid/ where aman is prikked/ that entereth in it/ & if he aspie them he wol beware of it And said he that loveth the world/ hath but labour/ & he that hateth it/ hath rest ¶ And said he is right simple that is certain to depart from this world/ & besieth him to make in it his bildingis ¶ And said this world is like a light burning fire/ whereof alitil is good to kyndyll his light to show him the weigh/ & he that taketh to much thereof may lightly bren himself with all ¶ And said he that setteth all his mind in this world/ loseth his soul/ & he that thinketh on his soul hateth this world ¶ And said he that loveth this world may not fail to fall in one of these/ ij/ inconuementis or both/ that is to say/ other to displease our lord god orellis to be envied at of mightier men than he is/ And said aman that seeketh to have enemies seeketh his destruction/ & he that hath many enuyers & enemies is in the danger of evil fortune ¶ And said this world is but a passage in to the other world/ and therefore. he that purueieth him of things necessary/ for that passage/ is the surer for all ꝑills  
¶ And said trouble not thyself greatly/ with worldly acquisitions/ but resemble the birddes of the sky/ which in the morning seek but their refection for that day & semblaby the wild beasts that come out of the monteynes forto seek their food/ and at night repair home again ¶ And said the error is known in the end to be evil/ and that that is good/ is the more clearly seen after thereby/ Plato took upon him to go in a voyage and desired to know of Socrates how he should govern himself therein/ and he said doubt the of thoos/ that thou knowest/ & beware of thoos that thou knows not/ & go not by night/ eat noon herbs that thou knowest not/ & look that thou keep the highweye/ though it be the longer/ intend not to chastise him/ that is out of all reason/ for thou shalt make him thereby thin enemy ¶ And said lie not with a woman without necessity constrain the ¶ And said two things be laudable/ that is for to say/ law and sapience/ law keepeth rightwiseness/ and sapience causeth good conditions. Socrates' acompained himself with a Rich man. and they met thieves in an high way/ the Rich man said It were danngerous to me if they know me And socrates said It were the better for me/ If I were known by them ¶ And said awyseman aught to use his days in one of these two maneres that is to say. in that that may 'cause him to have joy in this world and in the other. or in that/ that may 'cause him to have good name in this world And said this world is delectation of an hour/ & sorrow of many days/ & the other world is great rest & long joy/ And said whosomever teach the one word of sapience doth the more good/ than if he gafe the of his gold And said swear not lie our lord/ for no manner of lucre all be it thy cause be true/ for some wol think thou forswerest thyself And said take heed how thou givest thy yefts/ for some simple folks give to the unnedy/ and refuse it to thoos that have need And said If thou wilt winne afrende/ speak good of him for go●de speech engendereth love/ & evil speech engendereth hate ●●●d ¶ And said a king aught to put from him all evil disposed persons for the harm that they of his company do is reputed his deed ¶ And said he that erreth & knoweth it. and after repenteth him thereof hath deserved pardon And said he that meddleth to correct every man causeth the most part to hate him ¶ And said to a man that had reproved his lineage/ If I be the worse for my lineage as thou sayest thy lineage is the worse for the ¶ And said he that seeketh the delices of this world is like unto him that seeketh to drink zarab weening it were water & runneth to drink it till he be weary/ & when he cometh to it. he findeth no thing & than he is more thirsty than he was before/ for zarab is a mist in a medew/ which at sometime by reflection of the son seemeth a water & is none in deed ¶ And said a man hath never perfit rest & joy in this world/ for he can not all way persevere in delectation & possess his winningis & often hath trouble & angwysshe/ aswele for loss of his frendis as otherwise/ And said the love of this world stoppeth man's eeres/ from hearing sapience/ & blynfildeth the eyen from seying troth. & it causeth also aman to be envied & keepeth him from doing good dediss ¶ And said he that loveth & useth troth hath more & greater servants than a king ¶ And said he is not free that bindeth him to another ¶ And said affirm no thing/ till thou know the troth nor do noothing. but it be covenable nor begin nothing/ but if thou see h●we to bring it to good conclusion/ There was a rich man said to him/ O socrates why art thou so pour/ To whom he answered If thou knewest what is poutee/ thou wouldest have more sorrow of thy poverty than of mine ¶ And said It is a great marvel to see a wiseman angry. And said the death is a thing that may not be eschewed/ & t●●●r aught none to dread it/ but such as have committed great iniqinte & done litil justice/ wherefore they should dread damnation for their demerits after their death ¶ And said good death is not to be despised/ but to be magnified & praised for it maketh transmutation from the world of vnclēn●sse and shame to the world of worship· from the wo●ld not durable to the world perpetuel/ from the world of folly and vanites to the world of sapience reason and troth And fro the world of travail and pain to the world of consolation and rest ¶ And said/ It is marvel of him that doubteth to die/ & doth things contrary to his salvation ¶ And said death is life to him that knoweth to have joy after it ¶ And said he that liveth weal shall die we'll/ And said better it is worshipful death than shameful life. And said death is the rest of covetous people for the longer they live the more multyplie their covetises. & so death is more covenable/ for them/ than life/ for the death of evil people is the weal and surety of the good Because they shall do no more sin nor hurt to the people ¶ And said the life judgeth inderectely amongs the deed ¶ And said. one aught not to weep for him that is slain without cause. but for him that hath slain him/ for he that sleeth unjustly/ damneth himself ¶ And said he that dreadeth any thing/ aught to his power to beware thereof Also he that doubteth to have peines for his sins after his death. aught so to deal/ that he may eschew that apparel ¶ And said when thou wolt do any thing look for what occasion it is And if thou seest the end thereof good/ hast the conclusion· and else resist thy will ¶ And said bettir is to aman to live hard. than to borrow of him that reputeth his little lones & yefts to be great & without cause wol think a man to be in his danger ¶ And said take in no praising the lone or yeft of him that hath disworshipped the for the dishonour & shame thereof is more than the winning He loved alway to learn/ whereof some rebuked him· to whom he said/ the greatest shame/ that can come to an old man is to be ignorant/ he fond a young man that had foolishly spent & wasted his substance and was brought to such poverte· that he was fain to eat olives/ to whom he said if the olives had be as good to the at the beginning/ as they be now. thou shouldest have had yet largely of thy goods ¶ And said there is no difference bitwix agrete teller of tydyngis. and a liar ¶ And said the noblest thing that children may learn is science/ for thereby they eschew to do evil works ¶ And said the greatest winning that aman may have/ is to get a true friend/ he heard a man say that one was surer in keeping his tongue/ than in moche speaking/ for in moche language one may lightly err. To whom he said one aught not to understand that in them that speak weal. And said the profit of silence/ is less than the profit/ of speech. & the harm of speech is more/ than the harm of silence· And said one may know a wiseman by harkening & holding his tongue. & aman may know a fool by his moche clatering. And said he that wol not hold his peace till he be constrained is not to be blamed & he that will hold his peace till he be boden speak is to be praised. And said It is an ignorant thing to dispute in things that may not be understand/ And said the mean is best in all things. And said moche renning maketh much weariness. And said if the wit of a man oumaistrie not his frailty/ he shall soon be overcome & brought to naught ¶ And said he is abeest that can not discern the good from the evil And said he is a good friend that doth the good/ & a mighty friend/ that defendeth the from harm. he wrote unto a king recomforting him when his son was deed in this manner/ god made this world an house of delectation & reward & the troubles in this world causen remuneration in the other/ And said no man aught to repute himself wise/ And said this world giveth example to thoos that abide by thaim the depart And said the loss of some is learning to other/ And said he that trusteth in this world is received/ & he that is suspectious is in great sorrow/ One of his disciples gafe him a gift/ & he was troubled with all/ It was axed him why he rejoiced it not/ he said the reception of this gift hath ꝓcured his worship & put me in his danger/ And said be to thy father and to thy mother/ as thou wilt thy children been to the And said be not to angry nor to wrathful/ for that is the work of a fool ¶ And said one aught to have shame to speak that he hath shame to do ¶ And said refrain the from vices in thy youth & it shallbe the feirest garment/ that thou mayest were ¶ And said govern the so to thy power/ that noman say harm of the/ albe it/ it were losings/ for all men know not the troth/ & yet they have eeres/ plato desired him to answer in. iij· thingis & he would be his disciple the first was what manner of men one aught to have most pite of/ the two wherefore some men's works prove not/ the iij. how aman should do to have retribution of our lord The first he answered that aman aught to have pite in iij wieses that is to say of agoode man in the hands of ashrewe for he hath there but all sorrow/ & of a wieseman in the gounaunce of a fool which is to him great heaviness/ & a liberal man in the subjection of a kaytif/ for he hath thereby great triblation The. ij· their works prove not that have good connseile/ & work not there after/ & have richesses & will not dispend it for their need The ·iij· is the good retribution/ that one receiveth of our lord god comes to be entirely obeissant unto him/ & abstain him from syne· & when platon was thus answered/ be became his disciple all his lyfAnd the said socrates said dispreise thy bodily death/ & it shallbe the life of thy soul/ follow justice & thou shalt be saved ¶ And said awieseman resteth & delighteth him/ when he findeth troth ¶ And said awieseman aught to speak with an ignorant/ as the phisicien doth with his patient ¶ And said he that taketh his pleasance inthis world must nediss fall in one of these two causes that is to say other to lack/ that he coveteth or to lose that he hath won with great pain ¶ And said to one of his disciples·s suffice the to eat that will take away thy hungere. & drink that will staunch thy thirst remembering weal thy saule. & follow good works. learn sapience of the most wisemen that be in thy days. eschew the gins that women set to take men with al. for they be hinderers of sapience ¶ And said he that loveth this world is like to him that entereth in to the see for it he escape the parels of the same men wol say he is fortunat & if he be perished they wol say he is wilfully deceived ¶ And said man hath power over his wordis. till they be spoken· & when he hath ones uttered th●m he hath no power over h●m And said he that hath no power to refrain his tongue hath no might to resist all his other delectations ¶ And said silence & speech is good in divers wyses & places ¶ And said if a man be moche heard speak. one may know if he be discrete or not & if he hold his peace or speak litil. one will the rather dame he be wise ¶ And said when a man speaketh he aught to considere af●re what he will seie for better it is he considere. than another should ¶ And said to one of his disciples when thou wilt speak. speak curtaisely or hold thy peace And said he that holdeth his peace or speaketh litil learneth at speech of other/ & if he speak/ other learn at his words/ One axed him what was a good purchase. he answered that/ that groweth in the spending thereof/ And said dronkenship undoth amam. & said one aught not to ask conseile of him that hath his heart all set to the world for his advis shallbe but after his pleasance. & said good counsel showeth often the end of the work/ there was awoman that called him old and said his face was right foul To whom he answered thou art so dark & so troublous a mirror that my beauty can not be perceived therein ¶ And said he is discrete that keepeth weal his secrets/ & he is not wise that discovers them ¶ And said aman aught to keep secret that he is desired to keep/ & he is more to praise that keepeth that thing secret which he is not desired to keep ¶ And said if thou can not keep thine own secrets/ moche less wall he k●pe it/ to whom thou hast told it to· one axed him why awiese man will desire to have counsel. he saide lest his will be in any wise meddled with his wit ¶ And said he that is of good condition is of good and sure life/ and is beloved of good people/ and he that is of evil conditions is even the contrary ¶ And said to one of his disciples/ trust not this world. for it payeth never that it promicteth ¶ And said acustume you to be content with litil· for ye shall find it for the best. and that shall come unto you/ repute it not for litil/ for it may increase/ & multiply/ but seek to win frendis in very love showing them no sign of hate. and one axed him what difference was between troth and le/ singis/ he said asmuch as is between the ear and the eye ¶ And said he that desireth to have more than suffisance hath that profiteth him no thing ¶ And said to one of his disciples/ trust not in the tyme. for it faileth Incontinent to him that trustith there to ¶ And said ware thou be not deceived by thy beauty. and by thy youth/ nor by the health of thy body for th'end of thy health shallbe sickness/ and the end of thy sickness shallbe death/ & thou mayst not eschew the diseases of this world/ there was never joy without sorrow nor never light without darkness/ nor never rest without labour/ nor assemble without departing ¶ And said. like as the fortune of this world. shall make rejoicing upon thin enemy/ right so may it make thine enemy have rejoicing of the ¶ And said he that stabilissheth/ and setteth himself in covenable place/ is the more sure for the perils of this world ¶ And said he that is fulfilled with the love of this world disposeth him to three things/ that is to say/ first to poverty/ for he shall never atteyn to the richesses that he desireth/ secondly/ to suffer pain/ thirdly to business/ without expedition ¶ And said/ tell never thy conseyle to him that is angry when one prayeth him to keep it secret/ One axed him what he had won by his science he said I am as a man sitting on the see side & biholding the simple folks wrapped in the waves of the see ¶ And said. great freedom groweth by service/ for the more one serveth the more fire he becometh ¶ And said. he that will win friends lete him look first if he can refrain them from covetise/ & if he can/ rest than with them & else soon to depart And said if thou be not covetous/ thou may rest in every place ¶ And the said socrates had many seyinge against women which is not translated/ And it was axed of him to what science it was best to set his child toscole/ he answered/ to learn that/ that is both profitable in this world & the other/ one axed him when he began to be wise & virtuous/ he answered/ when first I refreined myself will ¶ And said when aman is so diligent to learn/ & loveth so weal science that he taketh noon heed of praising nor dispreising for the lore thereof/ than is he wise/ It was told him that there had no credence be yeven to all his words/ he answered. so that my words have be good and reasonnable I give no great force who hath believed them or no ¶ And said. he is good in the highest degree of goodness. that enforceth him to be good himself And he is in the two degree that enforceth him to 'cause other to be good/ and he that rekketh of none of these ij. is to be dispreised ¶ And said to his disciples be not desirous to have the good not durabll. but covet to have that is perpetuelly good ¶ And said· be not inquisitif upon other folks jest they be inquisitif upon the ¶ And said put wit and discretion afore the in all thy werkes·s and thou shalt be the better granysshed when thou shalt come to th'execution of the same ¶ And said for bear not to do good dediss all be it they be unknown. There was one dispraised his face. to whom he said it was not my power to make my face/ and therefore I aught not be blamed if it be foul/ that that I have poor over I have made fair and that that thou hadst power over thou hast soiled ¶ And said be true unto him that companyeth with the/ and beereth troth unto the. and thou shalt be the more sure to eschew danngiers ¶ And said do to other as thou wouldest they should do to the. And do to noon other but as thou wouldest be done to ¶ And said aman aught to be corrected by experience and taught by the mutation of this world ¶ And said he is liberal that hath greater delectation to have good renown than money ¶ And said patience is a strong castle. and hastiness engendereth repentance ¶ And said honour is the fruit of troth/ and for thy troth thy friends shall worship the. And thy goodness shallbe known not sparing to do that/ that shallbe profitable ¶ And said/ it aught suffice a man to know and understand that/ that he seethe dayl● fall in this world for thereby he may learn new sciences/ he aught to be worshipped that willeth weal to every man/ and he that wol other men's harms putteth himself in great peril/ but the just man resteth in surety ¶ And said he that keepeth himself weal is a great conqueror/ & ●e that settith so litil by himself that he thinketh not on his soul/ loseth him silf/ he that is patient doth we'll/ and shall not repent him/ and he that holdeth his peace saveth his danger ¶ And said let thy seeds be good works/ & thou shalt gather flowers of joy and of gladdensse ¶ And said/ thou shalt have rest in the company of a wise man/ & labour in the company of afoole ¶ And said to be satisfied with little is worship/ and not to be sattisfied with moche is shame ¶ And said inquire when thou hast done any default/ and if thou have erred correct thyself and repent the and after that repentance ware thou fall no more thereto/ and look thou vaunt the not of any of thy good dediss ¶ And said he that preiseth him that doth weal is partner of his good dediss ¶ And said accompany not with him that knoweth not himself ¶ And said he is in great rest that refraineth him fro anger ¶ And said he is weal disposed that can tempre his dealing and his speech ¶ And said/ take no shame to here troth of whom so ever thou hearest it/ for troth is so noble that it worshippeth thoos that pronounce it ¶ And said that thing that keepeth aman from shame is bettir than the richesse purchassed thereby ¶ And said many men may aperceyve fawtis in themself· that find fawtis in all other ¶ And said to a man that fled venquisshed from abataille/ thou dost evil to flee fr●m the honourable death to the shameffull life ¶ And said he that erreth/ or he know the troth/ aught the sooner to have forgiveness ¶ And said moche wine & sapience may not accord/ for they be in manner contrarious And said/ suffisance is a castle that keepeth wisemen from evil works ¶ And said if he can not eschew ire yet keep it sekret ¶ And said that thing that afoole loseth can never be recoved/ but a wiseman can lose no thing/ There was a fool that blamed him/ wherefore one of his fellows axed him leave to avenge him/ to wh●m he said/ a wiseman giveth never licence to do amiss ¶ And said all things be strengthened & sustained by justice/ & all things be amunysshed & feblisshed by Injustice ¶ And said all that thou dost may not be kept conseile/ all be it/ it be not now understanden it shallbe known at sometime ¶ And said good renomee is bettir than richesses/ for richesses wolbe lost and renomee wol last/ Sapience is a richesses that will never fail nor adminysshe ¶ And said ware the of dronkenship for the wit that is oucome with wine/ is like the horse that casteth his master ¶ And said take heed of the guiding of him that thou axes conseyle of/ if he govern himself evil by liklyhode/ right so will he guide the/ for by reason he aught to love himself better than the ¶ And said beware thou break not the laws that be for the common profit And said poverty is better than evil gotten richesse. And said amam without science is like a royalme wihout a king/ And said aching aught to take none to his service but such as he hath proved afore good and true ¶ And said he that taketh all men in like condition/ may not make 'em all his friends ¶ And said/ commit all thy causes to god with out any exception ¶ And said/ repute not thy sins litil nor magnify thy good dediss for thou shalt have need of them if they were more ¶ And said to his disciples/ beware of this world & think it is a thorny bush that thou must tread upon ¶ And said like as thoos that be worldly wise keep them from anger in the presence of their king by as great reason aught they to be ware/ how they anger them afore god that is to understanden in every place for god is over all ¶ And said he that is long or he be angry/ is harder to appease/ than he that is lightly wroth/ right as the green wood is hotter than the other when it is well kindled/ There were brought afore him certain people which said diverse Injures to him/ he answered/ if ye have any other matter to win of me then this/ do it orelliss hold your pea● There was greater reverence made to another man/ than to him wherefore one axed him if he had any envy thereat/ he answered if he had more science than I/ I would have had envy at him or elliss not ¶ And said. sapience & good renomee is not found but in good persons wherefore they be better than the great richesses that is found in fools & evil peopel ¶ And said thy soul aught to think well/ & thy body to help thereto And said that thou oughtest keep sekret in thy courage discover it not to every man ¶ And said one unto him that saw him in a power clothing this is not Socrates thus poorly arcaied that gave the laws to the people of athens/ to whom he answered/ the true law is not made by good arrayement but by virtue reason and science ¶ And said to his disciples Dyspreyse the death/ and semblably dread it ¶ And said a wiseman aught to know what is his soul  
PLaton is by interpretation as much to say as ended or fulfilled & was of grece/ by his father's side he was of the noble esculapius kinnerede & by his mothers side of the kinered of zalon that ordained divers laws/ as it is abovensaide/ he dwelled with socrates the space of/ v/ years. & after the death of the said socrates he understood that in Egipte were certain of pytagoras disciples to whom he went/ & proffyted moche in learning with them. he returned then again to Athenes/ & there he ordained two scoles & used laudable life/ in doing good works helping & nourisshing the needy people/ And they of Athenes would have made him their lord. he refused it utterly for as much as he knew them of bad & wicked conditions/ & knew weal that he could not lightly change their dispositions/ & also he wist weal if he should correct them like as it appertained they would serve him as they did socrates/ The said plato lived ·lxi. years a man of good discretion. disposition/ & right patient/ & a great yever of his good to poor men & to strangers/ and he had many disciples/ among the which ·ij. of them after his death. that is to wit/ zenocrates & Aristotiles held the scole● ¶ And the said Platon died teach his sapience by allegory/ to th'intent that it should not be understand but by witty men· And he berned it of Tymeo and of socrates/ he made ·uj/ bookis/ & preached and taught the people that they should give graces and thankless to god for his goodenesses & mercy/ & for that he made them all equal in so much/ that be aman never so mighty/ his power can no more/ than if he were apover creature/ resist against death/ semblably he had and thanked god for the wit that he hath yeven to man ¶ And said imagine no thing to be in him/ but that/ that is needful good and covenable ¶ And said/ be not covetous upon worldly goods/ for god hath ordained that we should have suffisance in this worlde· And such suffisance is called Sapience/ The which ye aught to have with the dread of god· which is the key of goodness. whereby ye may entre and attain to the good and true richesses of this world/ leaving to do all thing that may 'cause hattered and evil will/ for and ye witted how sum things that ye love & praise/ are evil and vile/ ye would have them in more hatred than love ¶ And said. direct and amend yourself. and after labour to correct other and if ye do not ye shallbe dampened. And I tell you. the thing that hath made me most glad. Is that I have not sect by gold ne silver. for if I had gathered great tresor I should have hade many heavy thoughtes·s where I have now joy & gladness. which encresses daily in me in lernynghe wisdom. And for to lete you weet. that gold and silver aren not good. to be over moche set by· There is sum country that alittill ivory or unicorn bone. Is bought for a great sum of gold And in other places. men take glasses brass and other such things. for asmuch gold· And therefore if it were perfitly good of himself. he should be equally chosen. and loved over all like as sapience is chosen and loved in every country ¶ And said. inquire and seek to have virtues/ & ye shallbe saved praise no foul things and blame no thing that is laudable/ & travail you not for to win things/ that shall lightly be lost/ follow after your good predecessors array you with justice and cloth you with chastity/ & so ye shallbe happy/ & your works lauded And said Custom is a great thing ¶ And said the wicked works damn and destroy the good & the bittrenesse of the aloe tree destroyeth the swittenesse of the honey/ And said. A wiseman aught not to think on his loss●s/ but aught to keep weal the remanant of his good ¶ And said he that doth not for his frendis while he may· they wol leave him when he shall have most need to them ¶ And said that sapience is good/ for she can not be lost as other cattles and worldly goods may/ And it was axed him whereby awyse man might be known/ and he answered wh●n he wol not be wroth of the injures that been done unto him and rejoiceth him not when men praise him/ And It was axed of him/ how men might best be venged of their enemies/ he answered for to be virtuous/ and to do good and noble deeds ¶ And said to his disciples Enforce you to get Sciences·s by the which ye shall direct your souls/ And do your part for to keep the law in such wise. that your maker may be content with you ¶ And he saw a young man that had sold/ the livelihood that was come to him by succession. And he dispended it amiss in great divers and other misrewle. To whom he said the earth eateth other men. but thyself etest the earth. And it was axed of him. why it is that treasure and Science may not accord to gider. And he answered and said that one thing/ ho●l a complisshed may not be divided And said that he that tru●●●● in his fortune/ And is not somewhat busy and diligent to labour in good works the good resorted from him/ as doth the arrow from the stone that it hath light upon ¶ And said he that teacheth good to other/ and doth it not himself. Is like to him that lighteth acandell to another/ and goth himself darkeling ¶ And said a king aught not to be greatly praised/ that reigneth only but upon his subgiectes/ but he aught to have laud That reigneth and hath lordship upon his enemies ¶ And said/ he that gedreth and assembleth moche silver aught not to be called rich/ but he that dispendeth it worshipfully and laudably. And some asked him how one might keep him from need/ and he answered if men be rich let 'em live temperately/ and soberly. and if they be poor lete hem labour diligently/ Than some axed him of how moche good aman aught to be content/ And he answered to have so moche as he needed not to flatter nor borrow of other ¶ And said to his disciples/ when ye shallbe weary of studying/ sport you in reading good stories ¶ And said/ that the wiseman aught not to covet the richesse of his friend/ lest he be hated and dispraise him therefore ¶ And said/ Alittill good is a great thing ●f thou be content there with ¶ And said/ it is bettir and amore covenable thing to aching/ to remember and see to the good governance of his people the space of aday/ than for to dance & sport him a hole year ¶ And said works done by wisdom causeth knowledge of things & them discreteli to discern/ and works done by ignorance is an unknown thing till troth stable & set them in their right weigh/ & works done by lesingis is for to disordre good things/ & put them out of their proper placis ¶ And said thou shalt never be patient whyll thou art covetous/ And it was asked him how he might have learned so moche wisdom/ he answered by cause I have put more oille in my lamp to study by than win in my cuppe· And it was axed of him what man is most covenable to govern a town/ And he answered he that can weal govern himself/ And it was also axed of him what man was most worthy to be called wise/ and he answered he that taketh most heed to good conseile and casteth most dowtes ¶ And said. that the vessels of gold be proved and known by their sown/ if they be broken or whole/ so are men proved and known by their speech if they be wise or fools/ And It was axed him which be the most Ignorant men in their dedis·s And he said such as work most after their own cons●yll/ and that obey to themself· and for deffault of good advisement dispose 'em hardly to do wykkid deeds. And they asked him who doth most wrong to himself. And he said he that meeketh him to thoos that he aught not ¶ And said the ignorant people judgeth lightly the fairness or the filth that they see outward. & the wiseman judgeth by that. that they see of man's conditions ¶ And said he findeth sapience that seeketh her by the right weigh. and many err by cause they seek her unduly and blame her without cause And said he that is ignorant of good sapience. knoweth not himself. & he that knoweth not himself is of all ignorauntiss the most ignorant. And he is wise that knoweth Ignorance. and he that knoweth it not is ignorant ¶ And said wrath leadeth shame in a lose ¶ And said The king resembleth to a great Ryvyre growing of little and small running waters and therefore if he be sweet the litil should be sweet. And if he be salt the litil should be salt And said be weal aware that in battle thou trust not all only in thy strength dispreysing thine natural wit causeth victory without might/ but v●●●ethe may men have victory by strength without use of natural wit And said words without good effect. is like a great water that drowneth the people and doth itself no profit ¶ And said a suspectious man is of evil conditions and liveth in sorrow ¶ And said be not willing to use any worldly delectations/ into the time that ye see whether wit and reason grant thereto/ And if these two accord thou mayst we'll and lightly know the fairness/ and the filth thereof. And in what wise they varie· and what difference is between hem ¶ And said· The Reams aren sometime lost by negligence And sometime for using to much Idleness and also by to great trusting in f●rtune· Also when men intend not to increase the people to inhabit the land. And also when were lasteth long there in ¶ And said The end of Indignation is to be ashamed of himself· And It was axed him how A wiseman could be troubled. And he ansuerd· When he is compelled to tell the troth of an unknown thing to him ¶ And said. When thou shalt see Aman of good disposition. and full of parfectyon· thou aught to do after hym· for covetise is both week and seek in him to do after him/ for covetise is both week and seek in him  
¶ And said/ dispraise not alitill thing for it may increase ¶ And said/ blame not nor rebuke aman when he is wroth. for than thou mayest not direct him ¶ And said be not glad of the evil fortune of another/ for thou knowest not how the world may turn against the ¶ And said stable thy wit both at thy right hand and thy left And thou shalt be fire ¶ And said/ there is three things that doth me harm to see/ that is to say/ A rich man fallen in poverty/ a worshipful man dispraised/ and a wise man mokked/ and scorned by ignorant people ¶ And said/ be not in felisship with the wicked men for/ no good that they ain promise' the ¶ And said when a royalme is in prosperity/ Covetise is bound to the king/ & when it is in adversity/ the king is bound to covetise ¶ And said/ covet not that thy thing/ been hastily done/ but desire only that they be welldon ¶ And said aman aught to be better content & is more bound to his prince/ for confer word of him than if other had given him great gifts ¶ And said/ the gifts that be yeven to the good people/ askith retribution & the gifts that be yeven to the noghty people/ causeth them but to ask more ¶ And said the wikkidenesse followeth after the wicked men/ & dispraiseth all goodness/ like as theflye that setteth her upon corrupt things/ & leaveth the sweet flowers ¶ And said haste thou not to praise any thing unto the time/ that thou knowest if it be worthy/ for to be praised or not ¶ And said that a wiseman aught not to exalt himself before the unconning but meek him & thank god that it hath pleased him to exalt him in ḡee/ & put pain to bring him out of his Ignorance in the way of rightwysenesses & courtesy for if he should rebuke him shamefully it should be cruelty & to instruct him easily is courteisie/ And said that two disputers disputing & arguing. for to have knowlech of the troth of a thing/ have no cause to be wroth to gidre for their question falleth to oo conclusion/ but & if the one thinketh f●r to conquere the other/ they may have lightly hatred to gider. for as much as ich of them wool bring his fellow to his own intent & so to subdue his opinion ¶ And said when thou wilt borrow or ask any thing of any man/ if it be refused the thou aught to be more ashamed of thin ask than he of his refus And said he that can not nor will govern himself is not able to govern many other ¶ And said a wiseman aught to ask curteysely & meekly/ & with few wordis like as the leech that draweth more blood of a man meekly & without noise than doth the sincerolle that pricketh faster & maketh more noise And said aman of feeble courage annoyeth him lightly of that he loveth ¶ And said enforce thyself to know god/ & dread him/ & pain the for to know thyself & to teach other and rather to do so than to busy the in thin other daily occupations ¶ And said Desire no thing of god/ but that is profitable but desire of him the good that is durable love not simply the good life here/ but principally the good end ¶ And said he is unhappy that continueth in his malice & thinketh not on his end And said reckon not thy getting in things that been from the/ ne tarry not to do for them that have done for the· till they ask the/ the recompense  
¶ And said. He is not very wise that gladdeth or rejoiced him in worldly prosperities/ and is troubled in adversities ¶ And said· the filth of worldly wit is known in moche speech ¶ And said· first think & afterward speak & then execute/ for things change lightly ¶ And said. anger the not suddenly/ for if thou acustune it· it will turn once to thy harms ¶ And said. If thou be willing to give any thing to any needy body. tarry not till to morouwe. for thou knowest not what may befall to the. And give to him that may not labour ne get his living ¶ And said be not wise only in seyng·s but in dedes·s for the speech wasteth in the world & the sapience of dediss/ is profitable in the ever lasting world ¶ And said· our lord accepteth him for noble· that doth good works though he be peaceable of little wordes·s and reputeth for evil the praieres & sacrifices that been done by evil people ¶ And said· If thou labour to do good. thou shalt therefore suffer no peyn· for if thou hast delectation to do sin. thy delectation shall vanish & be none/ and thy sin shall abide ever with the ¶ And said have in mind the day that thou shallbe called to thy judgement/ & thou shalt here nothing & than thy clattering tongue shallbe still· the thought shall fail the/ thine yen shallbe dark/ and thine humanity shallbe consumed in to the earth/ and thy wicte so corrupt. that thou shalt have no power to feel the stench of thy body. nor how the worms shall fuke thy rotten kareyn/ Also have in mind the place where thou shalt goo· the lordis and the servants shallbe all like in the said place· and that there may nother friend ne foo hurt nor help the ¶ And therefore learn good sciences and disciplyne· for thou shalt not know when thy departing out of this world shallbe and yet be certain that amongs all the yefts of god/ sapience is the most excellent. she giveth goodness to the good people & pardoneth to the wicked their wikkednesses. think & have in thy mind continually that thou haste ado/ & trust not in any things of this moevaeble world. be weal aware that thou do no foul dedis· for no delectation nor winningis. & beware that for the variable plaisaunces of this wicked world thou lose not the joyful & everlasting bliss ¶ And said love sapience understand & hearken the wisemen/ & be obeyssant to thy l●rde work not but in due tyme· & yet take heed how thou shalt do it/ look that thou say no word unconvenient/ & be not proud for no richesses·s ne despair the not for non evil fortunes be weal disposed to all people/ & dispraise no man for his meekness ¶ And said that thou reputest no vice in thyself/ blame not another though he doth it. & thou aught not to desire to be praised of virtues that be not in the/ ne do no such thing that thou wouldest blame or dispraise another if he did it/ Thou must do such things as been good & covenable though they be foreboden the And said A wiseman aught to repute his error great & his good dediss litil ¶ And said afolye is to cut the wines/ & take away the evil branches thereof & to leave within ourself the covetises. & other wikkidnesses And said like as we keep ourself from the multitude of meats for the health of our body/ we aught by a great reason to abstain us from vices/ for the salvation of our saul's And said he that addeth to his gentleness noblesse with good manners and conditions is worthy to be praised. And he that taketh and sufficeth him conly/ with the gentleness that cometh to him by his kindred/ without purchassing any other virtues. aught not to be called good/ nor to be hold noble ¶ And said/ if thou feel thyself more true to the king/ than other been/ and that thy wagiss been like to theirs or less/ yet thou aught not to complain thereof/ for thin are lasting/ and so are not theirs ¶ And said/ If any have envy at the/ and by envy saith evil of the/ Set not thereby/ and thou shalt have peace with him/ for he seeketh not but for to have noise with the ¶ And said men aught to keep weal their holidays/ that is to wit principally from evil doying ¶ And said/ the more that thou art exalted in high estate the more thou aught to be meek and curteise to the people to the end/ that their love may abide with the/ if any thing should befall the. other wise than we'll ¶ And said onnneth may aman keep the love of his friends/ if he wol correct him rudely of his faults ¶ And said a wiseman aught for to cheese good men to be his servants/ like as men cheese the good ground for to labour hit  
ARistotle by interpretation in greeks tongue/ is fulfilled or complete of goodness/ And he was son to Nichomacus/ the which was right cunning in fisike and a good fisicien/ & was born in the Town of Stagree/ and he was of the kindred both by his fadirs side/ and by his modirs side of Esculapius of the which here byfor hath bemade mention for he was in his time the most excellent And the best of all the greeks/ and when the said aristotle was eight years of age his father putted him in the cite of Athenes that than was called the city of wisdom. and there he learned Gramare Rhetoric and other books of poetry. And therein he studied/ the space of ix years prouffyting greatly therein/ And in thoos days men set much store by the foresaid sciences and was their opinion that itwas the ladder to go up into all other sciences/ And certain other wise men at the same time as Pythagoras and pytoras and divers other reputed and held the said sciences for no sciences & did but moke and scorn them that learned them/ Saying that such science as Gramare Retorik and poetry/ were not covenable to come to any wisdom/ And that Gramare is not but f●r to teach the children/ poetry but for to tell fables and to make losings/ Rhetoric for to speak fair and in terms. And when Aristotle hard th●s words he had great marvel thereof/ and was greatly aggrieved with such as held the same opynyon· And strength him after his power to sustain all manner of Gramaryens the poets and also the Retoriciens And said plainly that Sapience can not excuse her of the said Sciences for Reason is an Instrument of wit. as It appeareth openly· that knowing of any thing is to use of Reason/ and this prerogative/ which god had yeven to men is right noble and whorthy. to th'intent that amongs the men he should be holden for the most Noble and most wise that more useth of reason. And that better and more covenably receiveth in his heart thynges·s And telleth 'em in place. and time covenable. And for as much as Sapience is most noble of all other things she aught to be declared by the best reason and covenable manner and by the most pleasamit and short words that can be done without error or letting the sentence for 〈◊〉 the reason be spoken inparfeitely the name of wisdom if lost thereby/ and so is the speaker in fault/ And so the hearers resten in doubt of the sentence/ And after that aristoteles could the sciences above said he learned of plato in a place Called Epidenie ethics and the. iiij· sciences theolegikes/ and at that time he was. xvij· years of age/ and when plato went the second time into Cecile/ he left Aristotiles in his place in the said town of Epidenie/ In the which he taught the science and learned it and after the death of plato the king phelipe of macedoyne sent for aristotilles which went to him in macedoyne and there dwelled with him during his life teaching contynnally the said science and after the death of king phelippe Reigned his son Alexandre the great And when Alexandre departed from macedoyne for to go into the Country and region of daise thoo returned Aristotill to athens and there he dwelled ·x. years studying till that he became asowerain clerk/ & apreest accused him by envy to the citizens telling 'em that he worshipped not their idols like as other people died at that time whereof aristotill was advertised and hastily departed fro Athenes and went into the town of setagire where he was borne fering that they of Athenes would have done to him as they died to socrates if he had dwelled longer with them And he ordained a place in setagire where he held and kept the scoles giving many good in structions to the people And occupied the time in good deeds. And gave great almesdediss to pour people. and married many pour children that were father and modir leeses and he taught benignly all though that would study what astat or nation that ever they were of/ and ediffied & bilded new again the said Cite of stagire and therein ordeigned lawes·s and gave instructions to kings and princis which they took and kept right reverentely· and after he deyde in the age of ·lxiij· yeris· they of Stagire took his bonies and right worshipfully put 'em in a shrine where they held their counscile for his great wit/ and also for the great and fervent love that they had to him· and as often times that they had ado any great matter for to have the declaration therof· the men which were of counscile would go and stand as nigh the said shreyne where the bonies were as they could for to have knowledge of the troth of their matter. and thus they did for to worship him the more. and their opinions and very trust were for only being nigh the said shrine their wits should be the bettir and their understanding more pure and subtle. And the said Aristotill had in his time many kings sons that were his disciples·s and he made in his days weal an ·C. bookis of the which we have now xxviij in logic eight in nature the book of Ethik the book of politic the book of Methafisike· that is named theologike and the books of the wits of goemetrie/ and platon rebuked him because that he wrote his sciences in books/ to whom he said in excusing him that it is a thing known and notified enough. that all thoo that loveth science aught to do nothing that should 'cause the loss of her· And therefore It is good to compose and make books by the which science shallbe learned/ & when our memory shall fail it shallbe recovered by mean of books for he that hateth science shall not profit in it though it be so that he see the books & biholde 'em yet shall he set not by it/ but depart worse & less wise than he was afore. & I have made and ordained my books in such form that the wise men shall lightly & aisely understand 'em but the ignorant men shall have but litil avail by hem ¶ And the said Aris●otiles held gladly in his hand an Instrument of the science of the stars ¶ And said to king Alixandre he that hath in this world good & laudable name & the grace of god aught to ask ne desire non other thing ¶ And said thus to him/ direct thyself first for if thou be not just how mayst thou weal direct thy peole. & if thou be in error thou canst never govern 'em we'll/ for a poor man can not make another rich/ he that is disworshipped can not worship another/ he that is right feeble may not help another/ & so may not goodly ne weal any man direct another. but if he direct himself first. And therefore if thou wol take of the filthes from other/ cleanse thyself first/ or else thou shalt be as the leech that is seek & can not hele himself and traveleth to hele other that have the same sickness ¶ And said It is a great chastisement to the people to have a rightwise lord. And It is a great corruption unto them to have a corrupt and misruled king ¶ And said· keep the fro covetise for thou oughtest to think and remember weal that It is not laudable thing to have richesses in this world. and shame in the other saying that this world is no more but only abayting place for to go to the other world ¶ And said/ If thou wol be rich suffice the with such as thou hast/ for he that hath not suffisance can never be rich what goods that ever he hath ¶ And said If it were so that by evil doing It should fortune the to have some good/ & by weal doing to have some harm/ yet eschew the evil orelliss thou shalt be deceived at last & evir do weal & atte last thou shalt be remunered therefore ¶ And said/ such thing as thou praises upon thyself blame it not upon another. and do nothing to other/ but as thou wouldest it were done to the/ refrain thine own will/ & hate not other men/ be not envious/ and have him not in Indignation that hath offensed the/ for no man can sometime eschew error/ be not covetous/ for covetise letteth the man's reason/ & taketh away the knowledge of troth/ do not uncovenable works/ take compaynie with wise men and study in th●ir bookis/ i'll losing/ for the liars lieth not but for unknowing of reason and of her souls/ the least harm that can fall to alyer/ is that no man believeth him of nothing that he saith/ nevertheless man may bettir be ware of a thief than of alyer ¶ And said the hertis 〈◊〉 good people accordeth togiders'/ like as renning water with the water of the see. & the hertis of evil people can not lightly accord/ all be it that they be togidres/ as the unreasonable beasts that play & leap togidre & suddenly fall to fight ¶ And said/ ordeigne that your offices and authorities been yeven to them that loveth & followeth troth & rightwiseness and cause them to have rigorous pains that been harmedoers & loveth falsehood & deseption And said/ If ye have doubt in any thing counseile you to wisemen & if they dispraise you thereof be ye new wroth therefore/ and if aman hath some vice & beside that hath many virtues ye aught not therefore to lete to ask him conseile ¶ And said many man shall both let & trouble the that can not help the ¶ And said justice is a measure the which god hath ordained upon the earth by the which the feeble is defended from the mighty/ and the true from the untrue ¶ And said the wiseman knoweth what ignorance is in as much as sometime he hath been ignorant but the ignorant was never wise & therefore he knoweth not what is wisdom ¶ And said to Alexander/ there be many little besinesses in thy royalme & many great & general & if thou give pouoir to any person upon the great/ & thyself to occupy the litil thou shalt weal wit & perceive that great damage shall thereby fall to the in time coming/ if it falleth not sooner And said liberality is to give to nedi people or to him that hath deserved it/ so that the gift be after the possibility of the yever for he that giveth over reas●n aught to be called waster & not liberal ¶ And said sapience is the defence of the soul & mirror of reason wherefore he is right blessed that traveilleth to have her for she is the fondement & the root of all noble deeds & laudable things & by her we may winne the good end and keep us from pain everlasting And said O alexandre if thou use thy pouoir and lordship other wise than thou oughtest to do· thou shalt be envied/ of envy shall come lesingis/ of lesingis shall come Injustice & ennemytee/ of Injustice and ennemytee shall come battle. and by battle the law shallbe perished. the people hurt. and thy possessions lost· But if thou use· thy lordship as thou oughtest to do· troth shall increase in thy royalme. of troth shall come justice· of justice love/ of love great yeftis·s & surety by the whiche· the lawe· the people and thy good shall be maintained & increase ¶ And said he that maketh his royalme servant to the law shall reign/ & he that taketh & put out the law from the royalme shall not reign ¶ And said. A king aught to be of good & strong courage/ to remember weal the end of the works/ & to be courtoys & fre· & to refrain his wrath where it apparteigneth and show it where it needeth/ to keep him from covetise/ to be true to govern him as nigh as he may after his good predecessors to give to his men as they have deserved. to defend & keep the law & the feith· & evir to do weal after his might/ & if the strength of his body fail him then to keep the might of his courage/ by the which he shallbe the more assured in all his nediss ¶ And said the king that governeth him & his roaume weal by his wisdom Is worthy to be greetly praised & lauded ¶ And said to Alexandre/ seek to win the richesses that be not transitories. the life that is not movable the kingdom that can not be taken away from the. & the everlasting joy. & be pitiful but not so much that thou stand in danger thereby/ do pugnition & justice to thaim that have deserved it without delay travail the to fortiffie the law for in that is the love & dread of god. & when thou shalt be compelled to take vengeaunse of thine enemy put it not over till another day for the fortune. & conditions of this wrolde moeve & change oftentimes suddenly ¶ And said thou aught not to hate him that saith the sooth nor to chide him that keepeth the faith but he that shall do contrary to the faith be thou his enemy with all the power of thy royaume ¶ And said It is bettir that thou correct thyself and amend the aftir the example of thy predecessors/ than thy successors should amend 'em after the example of the ¶ And said worship the good men & thereby thou shalt have the love of the people and set not all thy will in this world in the which thou mayst not long abide ¶ And said worship sapience & fortiffie it by good maistris disciples & scholars/ worship 'em pay for their expencis & keep 'em of thy household/ after that thou shalt see they shallbe profited & sped in the science And thou shalt find that great profit & worship shall come to the therefore ¶ And said he is of big & strong courage of good discretion & laudable faith/ that beareth patiently all his adversities for a man can not be known in his prosperity ¶ And said thou aught to think that the wekest of all thine enemies is stronger than thyself ¶ And said thou aught to cherish thy knightis & thy yomanry/ and to have 'em in as great love in time of peace as in time of were/ for if thou set litil by them in time of peace/ they shall forsake the when thou shalt have more need of hem ¶ And said the greatest profit that thou canst do in thy royalme is to take away the wykkid people/ & to reward the good ¶ And said a man is of evil condition that taketh no heed but to the vices & fawtes of other in dispreysing of them ¶ And said worshipful death is bettir than shameful liff ¶ And said the sapience of a man of low degree is worship & the folly of him that is of high degree is ashame & avarice is the thing that taketh away the name of gentleness And said the good prince aught to gown the people as his good predecessors have done & to love & cherish the good and true people more than his treasure or other worldly goods/ and to delight him in that/ that he hath rightwysly/ & not wrongfully ¶ And said no man aught to be ashamed to do justice/ for if the king be not iusticial he is not knig but he is violent and rapax ¶ And said the wikkid men obey for dread/ and the good for their goodness ¶ And said men aught to do weal to the good people & to chastise the wikkid by rigour ¶ And said wrath aught not to be to sharp ne to sweet/ and he wrote an epistoll to Alexandre/ that the kings been worshipped for ·iij. things that is to wit for instruction of good laws/ for conquests of lands & regions and for to peoplishe & destroy deserts & wildernessis/ and he wrote also to alixandre that he should not be willing to correct all men's fawtes to rigorousely for it lithe not entirely in man's power to keep him from doying evil/ & therefore it is good sometime to foryeve errors & if it be so that of need pugnition must be done/ men aught to show that theydo it by compulsion to amend & pugnisshe the errors & not in manner nor by weigh of vengeance/ & he saw a man that had his hand smitten of for theft that he had done ¶ And he said for asmuch as that man had taken from other such as was not there own men have taken from him that/ that was his ¶ And said thou mayst not so we'll 'cause thy people to love the as to cherish 'em & show 'em right wiseness/ & if thou dost the contrary though thou hast the lordship of their bodies thou hast not the lordship of their hertis ne of their courages/ & that shalt thou find when thou callest upon their service at thy need wherefore it is a great dangier for aching to do injury and do make his people hate him And said he is right happy that can chastise himself taking example by other/ And said fortify your saul's with good deeds & depart you from covetises which destroyeth the feeble courages ¶ There is nothing that maketh a man l●sse to be set by/ than to praise & boast himself of his good dediss And it was axed of him what is the cause that wisemen wol not be wroth & any man wol teach 'em. And he ansu●rd for asmuch as wisemen known that science is a right profitable thing/ And said he that wol not nor can not do weal at jest aught to keep him from evil doying/ And said to his disciples look that ye have/ iiij/ ears/ ij/ for to h●rkēe & learn sciencis & profitable thingis/ & the other/ ij/ for your other worldly besinesses ¶ The most profitable thing to the world is the death of the evil people. And said a man may not be so weal known/ as in great authority/ And said in all things the least quantity is the lighter to bear safe only in sciences/ for he that hath most thereof the lighter may bear it/ And it was axed of him what was the most covenable thing for a discrete man to have/ And he answered that/ that should abide with him if he were ascapped out of a drowned ship in the see/ And said men aught to love to learn the best of the sciencis as the bees love the sweetest of the flowers/ & he had a noble & worshipful heritage of the which he lete other have the gounance & would not go thither himself/ And it was axed him the cause/ And he answered that. he that oftenest goth to see his heritagis hath more displeasirs/ And said the tongue of a fool is the key of his secret/ And said to one that was slothful and would not learn/ sithen thou wol not take the pain for to learn. thou shalt have the pain to be lewd & uncunning. And said keep the from the feliship of him that knoweth not himself· ¶ Thomas that been daily inclined & utterly disposed to vices may not increase in good ne profit in science. And said if thou wol abandon to thy body all his will thou shalt be the worse both in health & in all other thinges·s & at last thy soul shallbe dampened therefore ¶ He that is entirely inclined to do fornication may not be praised ne come to good end/ And said a merry man wol not lightly be wroth/ ¶ A li●beral man may not weal be envious/ ne a covetous man content with his richesses. And said the man is proved & tried by his works as the gold by the fire. One of his disciples made to him an evil raport of one of his fellows. to whom he said I wol not believe thine evil wordis against thy fellow nor I will not believe his evil words against the/ And said like as the rain may not profit to the corn that is sawen upon the dry stones/ no more can studying avail to a fool ¶ A man's tongue showeth his wit or his folly ¶ Experience aught to correct a man and to help him to live we'll/ And said sapience maketh richesse to be fair & hideth poutee/ It was axed of him what was fair speaking And he answered to speak litil & laudably & to give reasonable answeres·s & he wrote thus to alexandre/ ye be a noble & mighty king & more mighty than ye were & shall increase if ye direct & govern weal & justly your people/ & in so doing the people shall obey you/ but if ye be an extortioner & take all their good from them than ye shallbe lord of the poor people and than shall ye be like him that hath liefer gown the doin beestis than the men/ ne there is nothing so covenable to aching as to covet unduly the goods of his people ¶ And said he that hath alitill of troth desireth to have more/ And said reason maketh aman to be more sovereign than be●stis & he that hath no reason is but abeeste in many things the newest is the best/ but love is contrary/ for the elder it is the more it is worth/ & one Abrakyn lord of sciences axed him what thing aman aught to learn first that seeketh sapience/ to whom he answered the government of the soul/ In asmuch as she is everlasting and more noble without any comparison than any thing that we have/ Than they axed him how may the soul acquere sapience/ and he answered as a seek man seeketh his fisicien and as ablind man enquereth of the colours to them that see hem/ and it was axed of him/ how a soul might see herself/ and he answered the soul that lacketh sapience can see nothing as the eyen with out light that neither see hem self nor other ¶ And said all manner of things have propertes/ and the property of discretion is to cheese weal the good from the evil ¶ And said the lordships won by study dangiers and pains and so kept/ aught weal to contynne and prosper- And thoos that be lightly won & kept in joy and pleasance/ come to alittill prouffyt at last/ & we see commonely the towns wherein the inhabitants take great labour be weal maintained and increase with great richesses/ and the towns full of pleasance & delices full to ruin & destruction ¶ And said hastiness of speech maketh men to err ¶ And said I marvel how he the men laud without cause accept it & is pleased with all/ & he of whom men say evil without cause is angry with all ¶ And said look that thou be not as the bulter which casteth the flower & keepeth the burn ¶ And said men aught not to take the governance of the people to a child to him also that can not know the nediss of the pour people to him that is covetous/ to him that will work without deliberation/ ne to him that is vengeable ¶ And said there is no difference bitwix a child of age & a child of maneres as of condition what age that evir he be of for the conditions of men aren known & showed by dediss & not by age ¶ And said It is needful to aman if he wol be good that he be able of himself to know troth & do it in deed orellis that he learn it of other/ for he that of himself can not understand it nor will learn it can not be good ¶ And said goodness is divided in/ iij/ maneres/ the first is in the body/ the second in the saule. and the third in the operations whereof the most noble is the goodness of the soul for in using the virtue thereof/ is fond and known the form in good dedis And said aman findeth sapience and good conditions in long learning of very science· And said there be many persons that known the good works & do 'em not which resembleth the seek folks that ask help & conseill of the leech & do no thing theraftir/ & therefore the bodies been without health & the souls without blessidnes·s And said one may know the inward dispositions of aman by his outward operations. And said weal doing is a laudable thing/ neuthelesse it is somewhat hard to do but lightly one may do evil as an archier to fail of the butt is no wonder/ but to hit the prike is agreet maistrie· And said in divers manner we may be evil but we may not be good but in one weigh/ And said default of wit causeth many harms & maketh many men to fall by ignorance Not knowing what thing to be done or left ¶ And said Aged folks loven togider/ and so do not children for old folks have their delectations like & young folks in divers ways ¶ And said agrete acomplissing of men's felicity is to be weal friended than aman whitout felisship can not have hole felicity ¶ And said every man hath need of frendis/ whether he standeth in good case or in bad/ if he standeth in evil condition/ they for to help him/ and if he stand in good case/ he to make merry him and cherish them that they may help him to resist inconuenientes that might fall ¶ And said noon hath delectation in justice/ but the just man/ none hath favour to sapience but the wiseman and noon loveth friendship but the true friend ¶ And said the wikkid men sustain their perils by their bodily strength and the good men suffer their perils pacientily by the virtue of their saul's which patience cometh not by might of arm nor of hand nor nonother member/ but only of grace of the soul/ and thereby to resist aeynst covetise and other grieves of this world trusting therefore after to come to bliss/ & he wrote to king alixandre in this form/ thou oughtest to obey weal the commandements of god/ for he hath give the thy desires/ and all that thou hast axed of him ¶ And said sapience is life & ignorance is death and therefore he that is sapient is a live/ for he understandeth what he doth & he that is ignoorant is deed for he understandeth not what he doth ¶ And said the antiquity of the time maketh the works old/ & bideth no thing but renomee which resteth in the hertis of the successors it is needful than to conquer good renomee & thereby shall endure noblesse ¶ And said losing is the sickness of the soul which can not be heeled but by the mean of reason which lieth never ¶ And said Amoche wiseman is he that ꝓnounseth not the things into the time that he is present that wol understand 'em. And the best speaker is he that speaketh not till he is weal purveyed what he shall say. & the bestwerkeman is he that beginneth not his work into the time that he hath weal disputed & advised it. in his heart Neither is none that aught to have so much thought as the wiseman. for it is necessary to him to be purveyed and certain of his works And said men are more inclined to covetise than to reason. for covetise hath acompaigned them from their childhood. & reason cometh not to them till that they be of perfit age ¶ And said. the children hate their masters when they teach 'em for they know not what good may befall them therby· but think only the labour of the pain of their learning ¶ And the said Aristotel●s called Alexander asking him questions upon the governance of the lordis & of the people. to whom alexandre gave good answeres·s But never the less Aristotiles beet him with a Rod. And It was axed of him why he had beet him without cause. And he answered this child is like & able to be a great lord & a mighty king. And I have beat him all only for to hold him lowly. and in meekness for he shallbe to soon proud ¶ And said If thou canst direct another. direct him as thyself. And a young man axed him why he was so poor/ To whom he answered. My poverty hath nothing offensed me/ ne doth me no harm But thine hath done the and shall do harms ynowhe  
¶ And said· The Royaumes been maintained by the laws ordained by the king and princes ¶ And said the kings and princes been sustained & uphold by knighthood/ And the knights been maniteyned by money/ & money cometh of the people/ and the people is governed by justice without which no royalme may prosper  
ALexander the great was son to phelip king of macedone/ which phelip reigned. vij· year/ And the said Alexander began to regne in the xviij year of his eage/ And he said to his people in this wise/ Fair lords I will in no wise be contrary to your wills ne to your deeds/ But I show to you that I hate frawdes & malices/ & as I have loved you during my faders life/ so will I do in time coming ¶ And I both council & pray you that ye dread god obey him as sovereign of all/ And cheese him for king/ & be most obeyssant to him that shall best pouruye for the good estate of his people/ & that shall be most debonayr & merciful to pour folks/ that best shall keep justice/ & the right of the feeble against the mighty/ him also that shall best dispose for the public weal/ & for no delectation of worldly pleasances shall not be slowfull to keep & defend you and by whom ye shall be defended/ & all evil & harms/ by the mean of his good deeds shall be destroyed/ and him that most hardyly shall put him forth for to destroy your enemies/ For such aught to be chosen king and none other/ & when his people had herd the reasons abovesaid and known his great discretion wit and understanding they were greatly amarveled and/ answered to him thus ¶ We have herd and understand thy great reasons/ And have resseyned and receive thy good council/ and therefore we will and beseech the that thou Reign and have the lordship upon us during thy life/ we hope that there is none that hath so weal deserved to be our king ¶ And thus they cheese him to their king and to their lord and coroned him & give him their blessings/ and prayed to god that he would bless & maintain him ¶ To whom he said I have heard the prayer that ye have made for me/ beseeching to god that he wol stedefaste the love of me in your hearts & courages And that by no manner of the delectation he suffer me to do thing again your proffites ne to my disworship. & soon after he sent letters to all the princes and good towns of his royalme ¶ And when he had sent his letters One daire king of pierce and of meed sent to Alexandre for tribute like as he had of his father And he sent him word that the hen that layed that egg is deed ¶ And after this Alexander made great conquestis·s and when he had conquered Jude he went to acontre called bragman/ the which when they wist his coming/ they sent many wise men to him/ which salued him & said/ sir alexander thou hast no cause to were upon us/ ne to be evil willing/ for we been both power & meek/ & we have nothing but only sapience/ the which if thou wolt have/ pray to god that he wol give her to the for by battle thou shalt not have her ¶ And when alexander herd hem say so/ he made all his Ooste to tarry & with few of his knights went within the said country for ten quere further of the truth ¶ And when he entered with in the same ground/ he fond many pour folks women & children all naked gadring herbs in the fields And he asked of them many questions· to which they answered right wisely/ and than he bade 'em ask of him some thing that might do 'em good & to all their people/ & he would yeven it hem gladdy ¶ And then they said/ Sir we ask the none other thing but the thou wilt give us everlasting life then Alexander answered & said/ how might amam make other men's lives everlasting/ when he may not length his owen life an our ¶ And that ye ask of me is in no man's power that liveth ¶ Than they said to hym· Sith thou hast good knowledge thereof. wherefore travayllest thou thyself to destroy all the world/ and to gather all the worldly treasures and wost not when thou must leave hem ¶ Thenne Alexander said to 'em. I do not all these things that ye say of myself· but god hath sent me through all the world for texalte and magnify his law and to destroy them that believe not in him. ¶ And sometime Alexander went disguised visyting his lords and enquering of her deeds ¶ And upon atyme he came in to a town of his own. And saw two men of the same town before a judge pleting. of the which one said to the judge/ Sir judge I have bought an house of this man/ And long after I have found within the same a treasure within th'earth/ which is not mine/ And I have offered to dilivere it to him And he hath refused it/ wherefore Sir I biseche the that he be compelled to take it for as much as he knoweth it is not mine for I have no right thereto ¶ Then the judge commanded his adverse party tanfuere to the same· and then he said/ Sir judge that same treasure was never mine but he hath edified in that place that was before common to all though that would have edified therein/ And therefore I have no right to take it/ And then they both required the judge that he would take it to himself/ to whom he answer/ red and said/ sithen it is so that ye say/ that ye have no right to whom the heritage hath longed and yet longeth where the treasure was found/ how should I have any right thereto that am but a stranger in that case/ and never afore heard speak thereof. ye would excuse you thereof and give me the charge of the treasure/ that is evil do ¶ Thenne he asked of him that had found the treasure whether he had any children/ which answered he had a son/ and he axide that other in like wise/ & he said he had a daughter/ Thenne the judge said & judged that a marriage should be made between them and that they should have the treasure by that mean And when Alexandre heard this judgement/ he had great marvel thereof/ and said thus to the juge· I trow that there is not in all the world so rightwis ne so true a judge as thou art/ And the judge that knew him not said and asked of him whether any judge would have done other wise You certainly said Alexander in many lands/ Thenne the judge having great marvel thereof axed of him whether it rained and the son died shine in though lands/ as though he would have said that is was marvel that god should send any light or rain or other good things to them that do not right & true justice/ And thereof Alexander had greater marvel than before and said that there were but few such people upon earth/ as they were in that land And as Alexander went out of that land he passed through a cite/ in which all the houses of that city were of one height/ & before the door of every house was a great pit or grave in which city there was no judge/ whereof he had great meruaylle· And axed of the inhabytauntiss therein wherefore such things should serue· The which answered hiin & said First for the outrageous height of houses. love & justice can not be long in a town among the peple· And they said that the pits or graves were their own houses to which they should soon go to & there dwell until the day of jugement. And as touching that they had no judge. they said that they made good justice of themself wherefore they needed no judge. Thenne Alexander departed from them right well pleased ¶ And afore his death he wrote a letter unto his mother desiring her to make no sorrow for him ¶ And soon after Alexander died & was put in a coffer of gold and buried in Alisaundre· & he was born thither with great reverence by kings princes & other great lords/ that kept & fulfilled his testament as he had ordeigned ¶ then start up one of the greatest lords of them that kept him & said thus/ They that never wept for other kings/ now aught to weep for this same ¶ And though that never had marvel of adusite/ should now have marvel of the death of this king And he desired the other lords that they should say some good thing for to comfort the people that was greatly dismayed & troubled for the death of king alexandre/ or for the death of the worthiest king that ever was ¶ Thenne one of them said king alexandre was wont to keep gold & seluer/ & now gold & seluer keep him/ And he said it by cause of the chest that his body lay in which was of gold ¶ And another said alexander is departed fro sins & filthes & now his soul is with the good saul's which been purified And another said alexander was wont to chastise all men/ and now he is chastised ¶ And another said/ the kings were wont to dread him and now the pourest man of all the world dreadeth him not ¶ And another said/ yesterday all the earth sufficed not to Alexander/ & now the length of his body sufficeth him And anothe r said Alexander might here yesterday & no body durst speak aeynst his will/ and now every man may speak & he heerith not ¶ And another said the mere that th'estate of king Alexander was great & more excellent the more is thoccasion of his death grievous & pitiful ¶ And another said thoo that saw not yesterday Alexander ferede him greatly/ and now thoo that see him feareth him not ¶ Another said Alexander was he whose enemies durst not come near him/ and now his friends dispraise and will not see him ¶ And when Alexander began to regne he was but. xviij· years of age/ And he reigned ·xvij. year of the which he employed ix years in battle and in conquering And ·viij. year he rested him visiting the grounds and lands that he had conquered ¶ And he had victory upon xxiiij manner of languages/ And in two years he sought all th'orient and occident/ And the number of his knights that were commonly of his retenew & at his wages were CCC. xiij·M. without yomanrye & other men necessary to his wars ¶ And he died in the eage of. xxxu· yeres·s & he was of sangweyn colour/ his face full of pockis/ One of his eyen grey and that other black/ small & sharp teeth visaged like a lion. And was of great strength & loved moche wars fro his childhood unto his lives end And he commanded that the people should worship god & keep 'em from sin ¶ And said the world is not sustained but commonly by science/ And the royalmes be not directed but by the same/ & all things been governed by reason ¶ And said sapience is messenger of reason ¶ And it befell that Alexander passed through a town wherein/ seven/ kings had reigned bifore/ And he asked if any of their kindred was alive/ And they of the town said ye/ a son of one of the said kings/ And alexander desired to see him/ And the people said to alexander that he was ever in the chircheyerd And alexander went to see him. & asked of him wherefore he abood so in the chircheyerd/ & why he would not take upon him such estate as his father had & his Auncestris/ as other men do/ Seeing that it was the will of all the p●ple ¶ And the young child answered & said/ O right b●unteuous king I have here a thing to do/ the which when I have done it/ I shall do thy commandment/ To whom then alexander axid what thing it was that he had to do there And he answered I am seching the bones of my father & of mine auncestris kings for to put 'em a part from the other but I find 'em all so semblable that I can not know one from the other ¶ then alexander said to him/ thou oughtest tacquere worship in this world/ And If thou hadst good and strong courage/ thou mightest have all thy faders goods and of thy predecessors & all their honours To whom the young child answered & said. I have good herte· And alexander axed him wherein And he said by cause that I have found life without death/ youth without eage/ richesses without poute/ joy without trouble/ & health without sickness Certainly said alexander of all these thinger have I none/ Thenne said the child/ if ye will have hem/ ask 'em of him that hath hem/ and he may give 'em & none other then Alexander said that he had never seen man of so great discretion ¶ Alexander used every day to be in a certain place/ for to here the conplayntes of every body/ And it was so that upon a day only that there came none to complain unto him/ And therefore he would not that day should be put in the number of the days of his reign And when he was ready to fight with king daire/ it was told him that the same daire had with him more than. occ ·M. good fighting men· whereto he answered & said a good cook aught never to be abashed to see in his kitchen many sheep among other beasts ¶ And the patriarchs & prelate's that were for that time came and said to him. God hath give to the lordship upon many royalmes/ regions and contrees to th'intent that thou shouldest have many children begotten of thy body/ for to have the succession of the same after thy death/ and therefore it were good that thou shouldest have many wives/ To whom he answered. that it should torn to him to great ashame that had overcome all the mightiest men of the world/ for to be discomfited by women There came to him a pour man well and wisely speaking which was pourly arrayed/ To whom Alexander said I have maruaylle that thy clothing is not after thy speech/ For there is between them great difference· then the pour man said. O mighty king I may of myself learn to speak & to have reason with me/ & ye may reasonably cloth me/ thenne Alexander made him to be clothed with one of his best gowns ¶ Also there passed a thief before Alexander that was going to be hanged/ which said/ O worthy king save my life for I repent me sore of my misdeeds/ Thenne Alexander commanded that he should be hanged while he had good repentance ¶ Also upon a time one axid of him x. pieces of gold/ To whom Alexander said/ thou art not worthy to have so moche/ And he said to him again/ Sir if I am not worthy to have so moche yet are ye able to give it me ¶ And alexander asked of Aristotle what thing a good & a manly king aught continuelly to do/ And he answered that he aught to think every night to the good governance of his people/ & the day following to put it in effect ¶ And it was axid of him what thing was most delectable in conquering of lands and of countries. And he said the most delectation was to give largely and recompense them that have done good service to him ¶ And he asked of Aristotle by what mean he should be counseled And he answered & said/ Ordain upon the government of thy household him that hath many servants & can weal rule and govern them/ & make him thy ꝓcurour and receiver of thy money that hath great livelihood & spendeth discreetly and notably ¶ And a Patriarch asked of him what he would do with so many men as he had/ And he answered I that am lord of them that been great & mighty lords may well forbear to be lord of their servants ¶ And there came two men before him different of opinions/ to whom he said/ the sentence that shall please that one shall displease that other/ & therefore consent ye to the troth/ & that shall please you both And it was axid of him why he worshipped more his master than his father/ And he answered for as much as I have of my master everlastnig life/ And I have of my father life but for a certain time ¶ And when dares daughters were taken it was told him that they were right fair. & therefore he would not see them feering to have done any dishonest things. saying that great dishonour were unto him that had oucome so many notable & manly men in the battles/ if he should be oucomen by women being in his prisons ¶ And it bifelle that one made a long sermon before him which noyed moche to alexander wherefore he said the predication is not to be lawd that endureth over the power of the herbeners. but that is good that endureth after the possibility of them that heareth it· And it was axid of him how men might acquire the love of other men/ & he answered in doing 'em good. or else atte lest in doing 'em none harm ¶ And said men some time throve better by their enemies than by their friends ¶ And it was axid of him how he might be so myghty· considering that he was so young of age. And he said for as much as I have travailed ●●●cquere friends/ and yevyn to mine enemyes·s and by this manner I have power upon 'em all ¶ And said it is a great loss to a man to loose his frendis and more than to lose his son or his treasure ¶ And said the friends that be acquerid bygood dedes·s been better than though that been acquerid by force ¶ And upon a time as alexander went to sport him privily. certain men being at a window keste wa●ter upon him. weening that he had been one of their fellows & when they saw that it was alexander they were greatly afeard/ & alexander bad 'em be not afeard saying that they had weted none but him that they thought to wete And as aristotle taught many kings sons with Alexander/ he axed once of one of 'em/ what shalt thou give me when thou shalt be a king The which said I shall make the my great governor/ & in like wise he asked of another/ which said I shall give to the half my royame· And th●nne he asked of alexander/ which answered him thus/ Maistre inquire of me not this day upon that/ that I have to do to morrow/ for when I shall see that I never saw/ I shall think that I never thought/ but if I regne as th●u sayest I shall/ thenne I shall do as thou shalt see & think to be covenable/ And then Aristotle said to him/ Certainly I wot well that thou shalt be a great & a mighti king. for thy face & thy nature showeth it so ¶ Alexandre said to one that long had been his lieutenant & had never rebuked him of no vice/ I am no thing pleased with thy service/ Why sire said his lieutenant/ By cause said Alexander that I am a man as another & err & have erred many a time/ sith thou came in my service/ and thou sawest never no fault in me/ therefore thou art not such/ as I aught to have to be my lieutenant/ for thou art not wise/ & if thou hast seen & known my fawtes and not corrected me thereof Thou art not true to me ¶ And he said/ Reason letteth not to acquere science/ but sloth dispraysith it ¶ And some axed of a wiseman called Nychomake/ what was the cause that men obeyed so lightly to Alexander/ And he said by cause that he was virtuous/ that he had well kept justice and he had been of good conversation and of right excellent government ¶ And there were two men which axed every of them to have to his wife the daughter of a rich man/ of which two. one was rich and the other povere And the father gave the daughter to the pour man/ wherefore Alexander asked of him why he did so. And he said by cause the rich is ignorant & like to become a power man. & the power is wise & able to become a rich man ¶ Alexander axid of a wise philosopher by what mean the royalmes were well directid & holden in good estate. And he answered by obeisance of the people & the justice of the king ¶ And as Alexander fought once in battle many women came in the same battle against him/ thenne he withdrew him hastily & said to his men if he should have victory of this battle where these women been/ it were no worship to us/ & if they had the victory/ thenne it were to us a perpetuel shame/ wherefore we shall not fight against them while the women been there/ And said it is a perilous thing a man tabide so long in the see that the storm & tempest come upon him/ that may well depart during the fair weather/ In like wise it is of them that devil in princes & kings houses ¶ And said it is a foul thing to aman to have great words without effect. & it is a fair thing to him that put his works before his words/ And said the greatest & most laudable liberty that is to aman· is to keep him from covetise ¶ And when his father commanded him that he should gladly here the ꝯmaundementis of his master/ he said/ he would not only hear them/ but he would fulfil them with glad heart to his power ¶ And said It is worse amam to have default of discretion/ thenne of richesses  
THolome was a right wiseman & weal understanden/ & in especial in/ iiij/ sciencis that is to wit/ Geometry music/ arismetrik & astrology/ & he made many good books among the which one is called Almageste the which is of Astrology/ & he was borne in Alexandrie the greatest cite that is in the land of Egipte. & there he made his considerations in the time of king Adryan. and made his dictions upon the considerations at roods/ he was not king all be it that many personnes calleth him king/ And he lived lxxviij years ¶ And/ said he is wise that disposith his tongue to speak of god/ and he that knoweth him not is the most fool of all ¶ And said/ he that is inclined to his will is nigh to the Ire of god/ & the nearer that a man approucheth the death/ the more he aught to labour and travail to dowele ¶ And said Sapience abideth no longer in the heart of afoole. than afleing thing that may not tarry in no place ¶ And said good wit and good discretion been fellows ¶ And said/ A man of good sapience can not die/ ne a man of good understanding can nevir be poor ¶ And said Sapience is atre that waxeth green in the heart and fructifieth in the tongue ¶ And said Beware that thou dispute not with him that hath no knowledge/ ne give not thy conseyl but to him that askith it/ ne tell not thy secret but to him that can keep it ¶ And said he that wol live weal aught not to keep in his heart all his aduersitee● ¶ And said the master of agrete house hath many melancolyes ¶ And said speak wisely aswele for thyself as for all other ¶ And said if thou mayst not eschew sometime to be wroth at jest let not thy wrath last long ¶ And said the hertis of good people been the caste●l & forteres●is of secrets ¶ And said a man that is not to be correctid by other men may surly correct them of their faults ¶ And said he that asked cōnseil of the wiseman and doth there after whether it turneth him to good or to evil he aught not to be blamed thereof ¶ And sayde· It is bettir/ a king to direct his people/ than to have great abundance of knights ¶ And said surety putteth a weigh sorrow/ and fere empescheth gladness ¶ And said The wordis of god availeth not to them that have put all their heart to the world ¶ And said It is to great folly aman to think to much on the things that passeth his understanding ¶ And said men been of ·ij. natures some wool never be content how be it that they find enough/ & somother seek and find nothing ¶ And said men 'cause tacquere & get money. And money is the cause tacquere men ¶ And sayde· He of the which the Science excedith his wit may be likened to a feeble shepherd that hath a great heep of sheep in his keeping ¶ And said he that hath put all his intent to his flessly delights/ is more bond than a keytif ¶ And said the higher that a man is exaltid in his lordship/ the more grievous it shallbe to him to fall from the same And said thought is the key of certaynete ¶ And said the reffuses of a niggard been bettir than the largesces of a prodigal waster ¶ And said. thou canst do nothing so acceptable to god as to do weal to him that hath offensed against the And said if thou wol be wise be not in feliship with fools. but be ever in feliship with them that been wiser than thyself And said the soul can not be deceived into the time that the body taketh his end And said. folly is the greatest enemy that any body may have ¶ And said. Good will is the fundament of all good works/ & good works is the messenger in the other world And said he that keepeth the good opinion & leaveth the evil giveth great rest to his heart ¶ And said sickness is the prison of the body and salvation of the soul  
ASsaron said that a knig in his kingdom may be damaged and hurt/ and specially by five things/ the first is by to great dryness as to be iij. year without Rain. the second is by expending more than his livelihood cometh to/ the third is/ to use to much women win and hunting/ the fourth is to be of evil maneres & of wicked conditions & also to be to cruel & vengeable/ the fift is/ to have many enemies ¶ And said the most notable maneris & conditions & the most profitable is to be liberal and true of his word ¶ And said he that is liberal may not live amiss/ the true speaker may not be shamed of his speaking/ the meek & lowly man can not be hated/ the sober man can not be seek/ & he that we'll & diligently understandeth to his bysenesse may never repent thereof & bringeth him to good perfection ¶ And said a king or a prince aught not to trust them that dispraise him in him that is covetous/ in him that is come from great poverty to great richesses/ in him from the which he hath taken the goods and lordships/ in him that hath suffered many damages and hurts for the royal majesty & ordinance Ne in him that hath made any alliance or promise with his enemies/ & he aught to be weal aware that he give no power to noon such as thoo abovesaid ¶ And said It is an impossible thing that the man may keep him from falling in some fault that is exaltid with a king in great magnificence without desserte And said when a wise prince knoweth that any of his men had offenseth against him. he aught hastily to inquire the troth of the deed. and the quantity of the trespass. and if it be done wilfully or by Ignorance/ and also If he was wont to do so. and if he be like to fall therein again. And upon every of the same pointiss to Remedy hastily ¶ And said. The kings servants aught to show in saruing him their good virtues their faith the noblesse of their kindred. to th'intent that the king may bettir know 'em and do to every of them as he shall have deserved ¶ And said/ If A king loveth and cherissheth the untrue and wikkid men as them that been good and true. he aught not to be called king for he is not like to reign long ¶ And said. If the kings conseyllours his physician and his confessor dealeth with other things. than langith to their offices The king shall continually be endamaged. seek of body· and of the soul/ And like to come to a foul end  
¶ And said. He that saith not troth to his leche And he that counseleth with his friend And telleth him not the truth of his council. he destroyeth himself ¶ And Assaron said· A king should not commit to another the business. that is necessary to himself for to do ¶ And Assaron said· The most secret counsell of the king Is his conscience and his good deeds is his best treasure/ ¶ And of all men. the truest is the best. And the best richesses been they that be truly and duly gotten ¶ And he saith/ a king should commit his business to him that he hath proved in faith/ in wit & in good governance/ & if he may find no such/ take him that hath ever be conversant with wise men  
¶ And he saith a wise king ●f good understanding amendeth and availeth much his counseillours ¶ And he saith when a king of good discretion hath to do two right hasty things/ he should begin at the noblest and at the most prouffyttable/ And If they been both two of one estate/ begin at that which may best be recovered in time coming ¶ And he saith if a king be merciful/ his business shall go well. his wisdom shall avail him in time coming/ if he be true his people shall reio●se with him/ & if he be just. his reign shall endure ¶ And he saith kings should get good renomee and other mean dignities by good measure/ for outrageousnes is not enduring ¶ And he saith it belongeth to a conquerous king to set and keep good justice in his royalmes & other lordships gotten/ And how be it that it is a grievous thing to conquer them/ yet is it a more grevours & more chargeable thing to keep them well ¶ And he saith he that is most complete of wit/ is he that knoweth himself. And that departed him not from thobeyssaunce of god for what manner occasion that cometh to him/ & that continually thanketh him for the goods that he hath sent him ¶ And assaron saith that an evil law and the love of a shrew lasteth no longer than the shadow of acloud ¶ And assaron saith that a wiseman enforceth him to i'll and withdraweth from harm And the fool doth great pain to find it ¶ And assaron saith when a wiseman that is counceylour or office to a king seethe that the king well do or say any thing domageable and harmful to him or to his royalme or to his people and subjects he should address and remember him of good examples of chronicles and histories of his noble and wise predecessor concerning unto that purposes in so much/ that the king conceive and have knowledge that he saith it for his weal and worship etc  
LEgmon was born in Ethyope and learned his science in the land of Asteyn in the time of king david the prophet/ And was bought by a jew for an slave or bondman for/ thirty/ mark. And his master played gladly at dise· and there ran by fore his masters gate a river ¶ And on a time as his master & an other man played at dice. they laid & set an owche to plege/ that who of th●m lost a game· should do the will of the winnar· or he should drink all the water that ran and passed afore his yate. So it happened that his master lost And that other commanded him. that he should do holy his comaundement· And the loser answered that he was ready to be at his jugement· then he said to him. thou shalt give me all the good that thou hast of any value. or thou shalt drink all the water of this Ryvier/ And he that had lost demanded only respite of one day for tavise him. & that other granted it to him/ And thus he abode in his house right pensive and full of thought how he might escape fro this peril. And as he was in this thought legmon his bondman and servant came home & brouht upon his neck a burden of wood & salued his master. The which gave him no answer. for the thought he was in· How be it he was accustomed for taraysone him for the good words that he fond in him. & then legmon said to him Maistre who hath angrid or grieved the/ And he answered nothing again And legmon said/ master telle me the cause of this sorrow and woe/ For I shall lygthly remedy it if I may· and then his master rehearsed to him all the fayte as is afore reh●rced/ And then legmon said to him that he should in no wise abash him/ For he would give him good council Thou shalt demand him said he· if thou shalt drink that the rivyer containeth now this present time or else all that. that shall run and come continuelly/ and I wot well he shall say that thou shall drink all that it containeth now/ and when he hath so said thou shalt say to him/ that he stop and make the rivyer to stand without running any more/ and that thou art ready to drink it that it holdeth now/ and thus thou shalt win thy cause ¶ When the master heard the counsel of his bondman he was much recomf●rted· And in like wise on the morn he said to him that had won the owche/ & in this wise he escaped from the paryll/ and fro thenne forthon he asranchised legmon and made him free that afore was bond & thrall/ And he died and gave him much good and was reputed for right a wiseman ¶ And one of his fellows of time passed met him on a time/ And demanded of him art thou not he that were wont to keep sheep with me/ And he answered yes/ how said that other who hath set the in this estate/ I shall tell the said legmon saying of truth/ to be true/ and not tentende upon unprofitable things ¶ And it was said that a voice appeared to him/ which said to him/ wolt thou be a great lord upon th'earth and he answered if god will/ I will obey him but if he will give me the choice & my pleasure/ I will peace One asked him wherefore he would not be a king/ he answered/ if I judge rightfully/ I may not eschew the hate of many men/ And if I dissimile/ I shall withdraw me fro the way of paradise/ I had liefer have in this world suffisance with poverty & win the bliss of that other world than for to loose to be high raised in this world ¶ And david was in a place where much people spack among whom legmon was still/ and he demanded him wherefore speakest not thou/ as other do. he answered by cause there is no word good but of god ner no good silence but to think on god ¶ And this jew that was master of legmon gaf him much good/ the which he distributed in alms/ & lent it to pour needy people without vsure/ And therefore god multeplied all his goods greatly ¶ And it is said he left all his richesses and made himself a recluse in a temple solitairely unto his death/ and there preached many fair things & wysedoms to his son ¶ And said/ son take abstinence & restrain thy will/ For if thou praise the world and the diverse adventures that daily comen in doing offensis in thing deffended of god/ thou desirest but death therefore enforce the t'eschew the evil and to follow the good/ for the good mortifieth and destroyeth the evil ¶ And said son speak ever of god and god shall ever put good words in thy month ¶ son set always thine owen works tofore thine eyen/ And other men's behind the a part son when thou seest any sinner/ reprove him not of his fawtes/ but think on thine own which of thou shalt ye●●● account ¶ son employ not thy courage in the love of this world· which is a thing that passeth and deceiveth all them that affy in it/ And hold the content with litil/ & covet not the goods of other ¶ son set attemperance in thy living. and be replenisshid with Sapience and converse with wisemen and so mayst thou get wisdom  
¶ son be simple. well doying. thinking moche· and of few words. but if they be true. and be no great lawgher. And be not dispreyser ne mocquer of other/ be still and not full of language/ for I have ofter repent me of moche speaking than of being still ¶ son Beware that the cock be not erlyer awaked in the morning than thou And dread god and keep the from vain glory ¶ son Beware that thou be defrauded for to believe. that thou hast in the thing. which thou hast not. though that men bear the it on hand by flattery ¶ son who loveth god best dreadeth him most ¶ son learn goodness & after teach it forth to other. For doctors and teachers with their teachings been likened unto springing wells rennyng· of which the people been continuelly served. & yet they abide always full ¶ And know thou soon that if a fool speak he shallbe mo●qued for his vncurtais speech/ If he be still & speak not/ he shall think evil/ if he do any thing/ it is evil & loseth his time/ if he set him to study/ he shall lose his dispense & shall not profit/ if of adventure he be rich he shallbe proud & presumptuous/ if he be pour/ he shall fall in despair. If he have any good garment/ he will be proud thereof/ If he demand any thing/ he shall aye it uncurtaisly/ & if any man ask of him to borrow/ he shall deny it. If he give aught he shall reproach him. if a man give to him he shall con him no thank. when he is merry or joyous/ it is out of measure. And when he is angry he is in likewise/ if men tell him any thing in secret/ he shall discover it. if he have puissance or might/ he shall secretly seche occasion to do evil & shall treat his subjects by violence. if men felawshipe with him. he shall make him angry/ if men follow him he fleeth the people/ who so will correct him. he will not do for him but shall hate his corrector/ And his fellows shall hate him/ if he speak he will be herd· And if other men speak he will not hear them/ if men pray him to pardon another/ he shall not do it/ he loveth better deceit than truth/ a man may not put him from his opinion/ For ever he will have his by himself/ & who so doth evil/ he reputeth it for well done/ if he study or speak with wise men/ he will not meek himself ner take heed to hem/ And if he be with a more fool that he is himself/ he shall defame and mocque him he shall command them to do well· And he will do the wert he can/ And he shall command them to say truth & he shall lie/ his deeds shall be much discordant to his words/ for if his tongue saith one· his heart thinketh another if thou be rich/ he saith thou art an usurer/ if thou be pour he shall set nought by the if thou do well/ he saith thou dost it by hypocrisy/ if thou do evil/ he will defame the/ if thou give to him he will call the waster. if thou give to him nought he shall hold the for a kaityf & niggard if thou be debonayr/ he shall say thou art a beast & who so draweth him fro his company/ he saith he doth it for pride But the wiseman is all of other contrary conditions for he hath ꝯtinence/ justice business forgiveness & meekness he can well speak/ and be still in place & time/ he knoweth & doth well. he hath his servants in his puissance & power/ he is liberal to demaunders/ he is wise in speaking and well understanding the words of other/ If he learn he shall move good questions/ If men do him good he shall thank 'em/ who telleth him his conseyll/ he shall keep it secret/ & he shall trust well in other/ if he give/ he giveth gladly without reproach he will do to none other man/ but as he would be done to/ If he be rich he shall not be proud thereof/ If he be pour or rich he shall not forget god/ he shall always profit in science. he giveth credence to him that teacheth him/ he shall not grudge to a greater than he is/ ner dispraise a alas/ he shall ask no thing but if he have right thereto/ he is agreeable in his answers/ & saith no thing but if he know it well/ he hideth not his science/ the more he accompanieth the men/ the more he loveth th●m/ he constraineth his will to troth/ whether it will or not/ he correcteth himself giving example to other/ he is lightly turned to do well/ if he bear witness/ it shallbe veritable/ if he be a judge he shall judge & do all thing truly/ if men do him harm/ he shall do good therefore/ he coveteth not the goods of other men. he reputeth himself as a stranger in this world/ & thinketh not/ but on his departing. he doth well and commandeth other to do the same/ he defendeth evil and keepeth himself fro doing it. And that lieth in his heart/ the tongue pronounceth· and his deeds been according to his words ¶ son understand wisdom and exercise the same without thinking on other things for when thou hast gotten it/ thou shalt be ever in joy/ And know that it is not gotten but by debonairte· & by good keeping of thy tongue For the tongue is the door of the almerye of sapience/ wherein every man may well entre/ if it be not shut/ And therefore men should keep well the key/ that is to say the tongue more besily than his gold or silver ¶ son loose not thine owen things/ for keeping of strange things/ For thy proper things been thy goods/ which thy soul shall bear with him/ And the richesses that shall abide after thy death shall come to other men/ son honour wisdom/ And deny it not to them that desire it/ & show it not to hem that despise it ¶ son who that hath mercy on other/ shall have mercy on himself ¶ son be thou content with that thou hast without coveyting of the goods of other/ or of that which thou knowest/ thou mayst not have ¶ son receive patiently the words of correction/ & of preaching though they be hard & grievous ¶ And said he is right unhappy that heareth & understandeth not/ & yet he is more unhappy that heareth & understandeth & nothing profiteth to him/ soon accompany the with them that god loveth ¶ son yield thankingis to our lord god of the goods that he hath made the to receive in humility/ & depart them to thoos that be needy son if thou have done any good that the seemeth good/ give no laud ne preising to thyself thereof/ for thou wottest not if god be pleased with all or not/ In every work is commonly something ever contrary/ & thadversary of the work is proud thought/ son covet not the delights of this world but only them that may make the nigh to god/ son trust thou verily in god & love them that obey him & have them in hate that disobey him/ soon there is nothing more acceptable to god than good understanding & that is in ten conditions that is to weten in not praising himself/ in well doing/ in being content of things necessary to the life/ to give of his goods for God's sake/ to will worship to himself/ to keep himself from doing shameful things in getting science & cunning all the days of his life/ to keep himself from anger. In giving his love to all them that desire it/ And to repute himself wert/ and the other better. for the men been of two manners Some been good. and some been bad/ Wherefore a man should humble and meek him to both/ to the good in praying god to make him semblable & like to hem/ to the evil for as much as it is not known. whether his goodnos be within him hid· And he will not show it by vain glory And in doing t●ise things is a man reputed for sage & wise ¶ son worship god and pray him that he will keep th● from having an evil wife/ and he will teach & inform her. for there is none other remedy ¶ son show to other such as th●u hast learned/ ne felaushipe the not with shrews. that thou be not one of them. & have thou none affiance in the house where the people live this day & die to morrow  
¶ son inhabit thyself with the wisemen continuelly/ for god enlumind their hearts by words of sapience in such wise as the goods under earth been moisted by rain and with dews ¶ And some men say that legmon is buried in a town called karavalle between the mesquitte & the march. And there been buried lxx prophets that died after legmon the which the children of ysrael kept so long in hostage that they died for hunger ¶ And when Legmon was nigh his death he wept sore. & his son asked him why he wept for fere of death or for sorrow that he had to leave the world ¶ He answered I weep for none of though two things but I weep because I have away for to go. from which I saw never man come again/ and I bear but little vytaill with me. & am charged with many great charges·s And I wot never whether I shall be alleged & discharged are none when I shall come to th'end of my way ¶ And he said to his son/ son thou oughtest to dread god/ & not only to be worshipped of men ¶ son when thou comest in a place where shall be spoken of god/ abide there/ for if thou be a fool/ thou mayst be amended. & become wise/ if thou be wise thou shalt increase thy wisdom/ & if god send them any good thou shalt have thy part/ but & if thou haunt places where god is not spoken of/ all the contrary shall happen to the/ son be afeard of the vengeance of our lord as much as thou mayst/ & dread him & consider his right great puissance and might ¶ And said in like wise as in giving largely a man maketh of his enemy his friend/ right so by pride a man maketh of his friend his enemy ¶ And said the world showeth the wisdom of the man & therefore aught aman to be well advised what he saith ¶ And said atrewe man resteth in his truth/ & the reward of a liar is/ that he be not believed of that he rehearseth ¶ And said rehearse ne tell nothing to him that will not believe the/ ne demand not that thing that thou wost well shall not by granted to the ne promise no thing but thou mayst and wilt hold and keep ¶ And said thou oughtest ha' 'bove all thnig i'll the company of a liar/ & if thou may not eschew his company/ atte lest beware that thou believe nothing that he saith And said soon set the not in the highest place for it is better that thou be taken up fro the lowest place for to sit in the highest/ than to be taken from the highest and be set all beneath ¶ And said son yet once I command the that thou dread god above all things. for that is thing rightful & profitable to the. And do so that all thy thoughts be always in him and thy words semblably· for the speaking and thinking in god surmounteth all other words and thoughts as he himself surmounteth all other creatures And therefore men aught t'obey him. notwithstanding any other thing that they been constrained to ¶ son make thy ●risons & prayers duly to him· for prayer is as a ship that is in the s●e. for if she be good she shallbe safe and all that been therein. And if she be evil· she shall perish & all th●y that be therein ¶ And said A man may lightly find his living and his necessities in this world/ which is of litil during as to us creatures. but a man should purvey him of things necessaries. for to bear with him when he shall depart hens ¶ And said How may a man make another to change his will·· that can not refreine his own will ¶ And said Good will is one of the goods whereof god is served. And gladly to here things lowable. is to him agreeable. And a courteous answer aught moch● to be praised ¶ If the behoveth to send any message or l●gacion. send a wyseman· and if thou mayst none find go thyself ¶ And said believe not him that lieth to the of another man· for he shall lie in like wise to another man of the ¶ And said it is more light to change montaignes fro one place to another/ than for to make him understand that hath none intendment ¶ And said do not that of which thou shouldest have shame to see another do it  
¶ Two pacientis been in this world/ of which one is he that seethe & endureth patiently that he hateth· & that other is to refrain his will ¶ There been three estates of men th●t been known but in three maners·s that is to wit the patient is not known but in his adversity & in his Ire ¶ The valiant man is not known but in war And the friend is not known but in necessity ¶ Of all other manners & conditions the worst is a man to be suspecionous of his friend. and to discover things secret/ to have trust and affiance in every man· to speak oumoche of things unproffitable· & to be in danger of evil people for covetise of goods temporal ¶ And said the thought is the mirror of the man wherein he may behold his beauty & his filth ¶ And he sai●e beware & keep the for to be suspeconus/ for suspicion taketh a way the love fro the people ¶ Wit without doctrine is a tree without fruit ¶ And said for to be joyous & to salue every man gladli/ to be liberal in giving & receiving & to forgive gladly his evil will maken aman to beloved of each body  
ANese the phylosophre saith. When men wax old Their virtues been despised And the rich men been more fearful than pour men ¶ And he said the noble death is better than a vile domination ¶ And said the most and greatest ewer or hap of aman is to have a good felawe· now then accompany the with good people and thou shalt be one of them ¶ One of the greatest villainies & inyquitees of the world is for to do vilonie unto an impotent person ¶ And said If thou hast done any trespass or sin repent the anon without abiding unto the ●oren And he said thou oughtest to give him thank/ that doth the good of what condition that he be of/ so that he do it liberally & in good intent ¶ And said he may not know ne apparceyve many thingis/ that can not apperceive ne know himself/ And said if thou wilt have enduring love with another put thyself in pain tenforme him in good maneris and said if a king be just & rightful he shall signory & be lord ou the courages of his people if he be otherwise though he be named for king yet will they have their courages unto another  
SAcdarge saith that the works of this world been addressed by two things one is by science of which the soul is addressed. & that other is bysenes of which the soul & the body been adressid ¶ And said men leave for to do moche harm & evil when they doubt & fere our lord/ And said noblesse of lineage is much covenable to receive science ¶ Thentention of the man should be for to refrain his courage from filth & foul things/ for the good life maketh the good renomee & causeth a good end/ he is right excellent which is honourable in all his disports/ & of whom the wit surmonteth the Ire ¶ He said late it suffice to the to be so wise/ that thou canst do well & keep the fro doing evil  
¶ There is nothing so evil unto a man/ as to be evil endoctrined/ and in especial/ when he is issued of noble and good lineage ¶ And said for to con science/ it is a moche honourrable and profitable thing/ For by it goods of this world and of that other been gotten/ A wise man will nothing have of his prince but that which he hath gotten by saying truth and by his good works ¶ And said he is a good lord that taketh upon him pain to kep● his sugettis in such wise/ as he keepeth his owen body. and that he be not so rigorous and oppressing. that them behoveth to leave his lordship And that also he be not to them so debonayr. that they despise his maundementis ¶ And he said the most curteys' giver is he. that giveth without asking ¶ And said In what somever place thou be with thine enemy. be it in disport or otherwise. make all way good watch on thyself though so be thou be stronger than he and mightier yet labour all way to make peace ¶ And said in like wise as it is great pain to the body of aman to sustain thing that is inpossible to him· right so is it a grievous thing to a wiseman for to teach a fool ¶ And said. A suspicious man may never have good life ¶ And said he is right Ignorant and unkind that can not g●ue thanking for the goodness that is done to him. but yet he is more unkind that denieth it to other ¶ And said. He that demandeth but reason is able to vanquish & overcome his enemy  
THesille said. Thou oughtest to love bettir the Rude words that been profitable and true. than the sweet wordis thet been of deceit & flattering Some men put venom in sweet drinks and the medicines that soonest healeth people· aren bittre/ and of evil savour  
¶ And said It is a foul thing to be so curious for the feeding of the body. that it hurteth both it & the saule· And said/ as ashipman taketh not the see without he seth that he hath a covenable wind. no more should a man dispose him to any manner works without that it were conue●●●ble for the soul ¶ And said thou oughtest to do that· that is most profitable for the body. and rather that/ that is most covenable for thy saule. & not to do the contrary ¶ And said he that can weal conseille other/ ought to conseille weal himself and have remembrance to the salvation of his soul/ for it is a great vice/ to a man to worship & help another and disworship and hurt himself ¶ And said as it becometh evil aman/ that hath afoule & unclean body to be clothed with cloth of gold or with cloth of silk. right so it is afoule thing to have great beauty of body and of visage and be full of evil works ¶ And said we aught by reason to keep cleenly our bodyes·s we are more specially bound to keep honestly and weal that. that giveth us knowledge of our lord god. that is the wisdom of the soul and not to hurt or overcome it with meets or drinks. And it was axid of him how aman might keep him from Ire And he answered/ in remembering that it is inpossible he should alweye be obeyed/ but that he must sometime obey And that he shall not alway command but he shallbe conmaunded· And also that god seethe all thing. & if he hath this in consideracion· he should not long be wroth/ and he saw agrete fat man to whom he said thou pains the sore to break the wallis of thy prison ¶ And said when thou shalt correct another show it not· like him that would venge him of his enemy but do as the physician that courtoisely speaketh to his pacient·s And when thou shalt correct thyself show the as the hurt man doth to his leech  
SAint Gregory said Recomaunde to god the beginning & the end of all thy works And said study/ and travail to know all things. and retain and hold with the thoes that been most profitable ¶ And said. poverty is evil. but evil richesse much worse ¶ And said. be thou patient and have reason in thy wrath. and light thyself with Sapience in stead of candle· and presume not to be better than thou art· but think thou art deadly. Repute the for a stranger and thou shalt worship the strangers ¶ And said when they ship shallbe laden with great transquillite then thou oughtest/ fear to be drowned ¶ And said men aught to receive merrily all that god sendeth hem ¶ And said the hattered of good men is better than the love of evil people ¶ And said frequent and haunt the companies of wisemen and not of the rich ¶ And said dispraise not a little of goo●e thinges·s for they may greetely increase and amend ¶ And said Endure patiently without taking vengeance  
GAlyen was one of the eight leches Right excellent in medycine· which were all eight superlatyff above all other lechis. of the which the first was Esculapyus/ The second Gorius. The third Myrius/ The fourth Promenides. The .v. platon. The uj Esculapius the second The vij hippocras The eight Galen which had none like to him/ He was borne after the Incarnation of our lord two C. years And he composed and made weal a iiij·C· volumes of books among which the rben ·viij. that been studied in such things as men desire to learn of the art of medicine· his father was right diligent to put him to the school & spendid moche good upon him/ & sent him in to the country of asia in the cite of Pargame. Athenes Rome & Alexandrie/ for to find the best masters/ And there he learned physic geometry/ gramayre/ and other sciences And he learned physic of a woman called cleopatra which taught him many good herbis/ And profitable to all manner of sekenesses·s And he dwelled long in Egipte: for to know all these herbis/ And long after he died nigh the city of Escam/ fast by the green see. in the marches of Egypte. And in his youth he desired greetly to know the science demonstrative· And he was so inclined to learn it. that when he departed from the school with other children his mind was ever upon that· that his master had taught him. whereof his fellows mocked him/ And axed him why he would not play/ and sport him with hem. To whom he said. I take as great pleasance to record my lesson. as ye do in your pleyes. whereof his said fellows had great marvel ¶ And said that his father was happy to have such a child. and to put him to the scole· that so weal loved wisdom/ his father was a great labourer· his gramit father was a sovereign master carpenter·s and his gramitsirs father was an harper and metre of lands which is the science of geometry Galyen was at Rome in the reign of king Octavien which reigned after Adrien & their he made a book of anascomie & many other traityes·s Some say that great part of his books were brent & among 'em some of aristotilles bookis written with his hand & of danagoras & of Andromache. and a book that he had made of tryacles for venyms. & taught the king of grece to break the hilles·s and fell the vallees and to make pleyne ways in their countries and edified cities & closed hem with big wallis. and also to make rivers run through the towns/ And in other places. where need was. And to do all other things. that were to the common profit. And in thoos days they had more delectation and pleasance to the good rule and governance of their lordship than to the ease & pleasance of their own bodyes·s And their hertis were much set to have good universities and scoles of great clerks. And specially in physyke· And also they ordained in every country and region certain folks to gather herbs and to breng them to the masters of physic for to prove them by experience. And the same herbs thus approved were sent to the kings closed and sealed with their seals. to th'intent that they should not be changed & than the kings ordained 'em for seek folks ¶ And the said Galyen said wisdom can not proufyt to a fool Ne wit to him that useth it not ¶ And said heaviness cometh of the things passed· and thought of things to come. And Galyen was four score year & seven. when he said that many great lords be Ignorant When they be more inclined to have fair horses and rich gownes·s and other jewles. than to win good fame by good conditions ¶ And said The phisiciens were wont to have lordship & to govern seek folks & to 'cause them to do such things as were most expedient & profitable for their health. and no seek man durst disobey his phisicien/ but should be compelled to obey him wherefore they were the sooner recovered and hole. And now the leches been subjects to the seek folkys. And be compelled to handylle 'em easily. and softly· And to give 'em sweet drinckis though it availeth 'em but little/ and therefore is there the more sicknesses/ and longer unhelth And said/ sometime those that were most sober in their metis and jest drank wine were best beloved and most praysid/ and now the most gluttons/ and th●o that oftenest been dronkon are the most set by/ and the rather set at great lords bourdes/ which giveth evil exempell to other And said thou mayst weal Instruct all men/ safe only thoos that be without shame ¶ And said/ a man that knoweth weal himself/ hath power enough to correct himself ¶ And said Aman may love himself so moche-that he is deceived thereby for we see many that ween and seem to be good/ and are contrary ¶ And said/ he is just that may both do right or wrong and yet keep justice/ And he is wise and discrete that knoweth that/ that suffisith to be known/ and that doth virtuously to every creature And said like as a seek man desireth/ not to depart from his phisicien/ till he hath recovered his health which he could not do by himself/ In like wise aman aught to desire the company of a confessor for the health of his soul/ And he saw aman that was greatly made of and cherished with kings for the strength of his body of whom he said/ ꝑa●●nture It shall 'cause him to repent it at last  
IT was asked of one called besiege/ wherefore it was that one of his neighbours made die his here in black/ he answered. by cause no man should ask to learn sapience of him/ and plures said/ the more good that a fool hath the more he is ●owle/ And it was axid of one aristan/ when it was good to lie with a woman/ he answered/ at alltimes when aman will hurt enpayre and feeble his body/ And it was asked of dymicrates whereby he knew and perceived best his wit/ He answered In that/ that I think/ I understand and know but littyll ¶ And said the wiseman that replieth is bettir than the fool that accordeth to every purpose/ And there was awyse man called azee/ that was a prisoner to whom his master axed/ of what kynrede he was/ He answered inquire not of my lineage/ but ask of my prudence and cunning/ and was axed of another called Sygonce. also prisoner of one that would have bought him/ whereto he was good/ And he answered to be delivered/ and another man asked of him If it were good that he should buy him/ To whom he answered I am no thing worth but ye or some other buy me/ & another said he dispraisith himself. that dispraiseth all other/ and giveth himself laud/ And there was one that prayed god to keep him from the danger of his frendis And it was asked him/ why he prayed not rather/ that god should keep him from his enemies than fro his friends And he answered/ for asmuch. as I may weal keep me from mine enemies in whom I have no trust/ but I may not keep me from my friend whom that I trust/ It was axed of awyseman which be the most noble worldly things/ To whom he answered/ to love sapience/ and to hate fooly/ not to be aschamed to learn/ And it was axed of Archasam/ which be the sciences that children should learn He answered thoos that 'cause them to hate ignorance in there aage/ And it was axed of another·s why he would have no silver/ and he answered for asmuch as it come to men by fortune· & is kept by nygardship & covetise & is often so lish●ly spent & to evil use ¶ And another said the love of a fool shallbe more noysant to the than his hatred. And there was aman that said to another. I shall put my pain and diligence to destroy the. He answered and said I shall enforce me to destroy thy malyce· and appease thine Ire ¶ And there came before a king three wysemen·s The one was a greke· The other a jewe. And the third a saracen. of whom the said king desired. that ych of them would utter some good and notable sentence. Than the Greek said I may weal correct and amend my thoughtis/ but not my words. Than the jew said· I have marvel of them. that say things prejudicial. where silence were more prouff●table. And the saracen said· I am master over my words. or it be pronounced/ but when it is spoken I am servant thereto. And It was axed one of them Who might be called a king/ And he ansuerd· He that is not subject to his own ●●●ll ¶ And Assaron said to an evil payer that desired to borrow money of him. that he would leave him none. for I know well that he could not displease him somuch in refusing the love. as in asking him his payment again ¶ And said. The wisemen speak with good deliberacion·s & the foooles speak without advisement And Teofrates said he is of good condition that reporteth & sayeth good of other folks/ & keepeth secret their defaults And it was axed of disconie what things were most necessary for aman to keep him out of other folkis danger And he answered If he be rich to live moderately. and if he be poor to labour diligently ¶ And Nycomake said there is not so good adoctour/ as discretion/ ne so good aprecher as the time/ & he that correctith him by other is right diligent & weal occupied/ And it is bettir 〈◊〉 take example by other than other to take it by him ¶ And Thymetus said/ meddle nor undertake not with the governance of a fool. for he can not poise nor conceive/ what good thou dost to him/ no more than a horse or other beasts take heed whether they charge him with gold or gravel/ and it was axed of Aathelyn/ why men been punished for their misdeeds. and not for their thoughts. He said th●ir thoughts aren reserved only to god ¶ And Amenyus said/ there be three thyngiss that a prince aught to eschew. The first is to much drinking. The second is to much delectation in musyk· And the third doting of women/ for these ·iij· things put away all his other good thoughts ¶ And said thought for things lost and evil done. that can not be amended foryeting thereof is the medicine ¶ And said troth is good to be said. & specially when it prouffiteth every body/ And sayde· If thou can not attain to the wisdom of ancient men at the least study and see their books & some profit thou maeyst have thereby ¶ And quidarius said I have marvel of thoes that blame so much the foul things upon other and think 'em fair upon 'em self/ Dimycrates said patience is a castle imprenable & worship is the fruit of troth & repentance is the fruit of haast/ And it was axid of dithomages/ why the rich men be more proud than wisemen/ and h● said for the wisemen known & dread our lord and understand what offence pride is unto him. but the rich man taketh none heed therto· And some axed of him which was bettir to have sapience or richesse· And he said. there is no good richesses/ but it be aswele profitable in the other world as in this·s but sapience is good for either worlde· It was told Aristotle's that a man had said good of him· And he said I shall recompense it/ They axed him In what manner. And he said I will seie of him in like wise ¶ And C●typhon said A man's wit can not attain to do things above his understanding. but under he may execute like as ye may put no more win in a pipe that it containeth but less ye may ¶ And Oricas said aman of good understanding may weal eschew great quantity of the infortunes of this world. like as the good shipman knoweth by experience the weather likely to be in the see ¶ Samaron said I have lost all that I had/ & therefore I fear no thing ¶ And said In all thy entreprises/ have more trust in thy science than in thy strength ¶ Gregorius said. The peyntours may weal make pictures semblable to things But the proper thing none can make/ but only god & nature ¶ And th● king Armesys calling to him his brethren said to them/ If ye wol repent & take me/ but only a● your broth●r I will show you that I am your king/ but & ye take me for your king I shall show you/ that ye are my brethren ¶ And Tales mylostius said/ I have great marvel of them that for worldly goods put 'em daily in peril by land & by water of death/ aswele by feet of merchandise as other wise/ not knowing who shall succeed or departed their good after their death/ & might with less danger & pain learn Sapience. by the which their good name and fame should be more lawd and praised/ as it is said in a proverb/ he is not deed whose renomee and fame lastith Pyctagoras said/ Science hath non enemies/ but ignorant men ¶ And said/ clateringe of follies is displeysir to wisemen/ Like as the stench of a kareyn is to them that smell it/ for the fool knoweth no more the fault of his speech than the kareyn doth of his stench/ And it was axed of another how men might keep him from moche drinking/ And he answered in beholding weal the great Inconuenientis that be fall the drunken men ¶ And Eugene said/ Many persons having reason and understanding axen candle/ and light for to eat their meet/ but few persons there be that kyndell & sharp their wits in getting sciences for the profit of their saul's ¶ And Esecon said/ death is displeasant to all persons sauff to the wisemen for sapience is the thing that most lettith the fere of death And adrien said/ If I should not love sapience/ but be cause she dispraiseth death/ yet should I love her/ And hermes said/ the great profit that I have found in sapience Is that I have composed and knit all my thoughts in one And quiramis said/ Aman may not be without thoughts/ he aught to remember the things perpetuel ¶ And said some think it good/ that every body were of like condition but thinketh the contrary/ for then every man would command and non obey ¶ And demepates said when thou comest into a strange country/ hearken diligently. after the language & reason of thy people/ And If thou find thyself as wise or wiser than they/ endoctrine them/ And ellyn peyn thyself to learn of their lore and doctrine rather than to busy the in other idle and vain occupations ¶ A philosopher which was disciple of Pythagoras saide· He aught not to be called manly that will strike him· that can not defend himself ¶ And Sylde saide In all things the mean is best And to live warily is a great treasure. And to live wastefully causeth poverty And yet it is inpossible to please all men there with ¶ And said be not wroth with him that saith troth. have patience and good shall come to the therefore ¶ And said the wikkid lordis resemble to the drunken men that in their dr●nken ship hate all fair & good virtues/ and loven all vic●s & filthis but when his drunkenship is passed he is ashamed of his dediss ¶ And said A king of good wit & discretion aught to be weal content and pleased/ when men offer him their seriuce And aught in his peace and prosperice to worship & cherish his knights & men of were & to pay them weal their wages. all be it he ween to have none ennemyes·s for he can not be sure/ how soon he shall have need of his servants ¶ And Melious said He is not rich. to whom the richesses losten but litil. ne fire when they may be lightly taken. But the laudable richesses been thoes·s that duren perpetuelly ¶ And Brakalyke said The covetous man. hath no rest. And the niggard may never be rich ¶ And Phelype king of Macedon said to thoes that counseled him to burn the city of Athenes. when he had won it. We should then seem men dyscounfyt. where we have overcome our enemies ¶ And Archydes said. The tongue may well make lesyngis. without th'assent of the heart And therefore it is convenient that the tongue & the heart to be of one opinion ¶ And said/ Make no desire to god for that/ that thou mayest weal have/ which is suffisance but pray and require him that/ that thou hast may suffice the Pitagoras said/ he that believeth not the resurrection of man is like a doom beast that falleth for febilnes ¶ And said Aman aught to do his works/ by deliberation/ & by great provision and not suddenly ¶ And said if thou will exceed thine enemy/ call him no fool nor taletellar nor obey none of his vices/ for thy blaming were to him a great laud ¶ And said he that would be laudid of his works aught to have a true friend to raporte them ¶ And said keep thy friend above all thingis/ And think what lost thou shalt have/ if thou lake a true friend/ if thy house falleth down/ thou shalt not lose thereby/ but the departing of the stones & the timber/ but if thou lose thy friend/ thou mayst get thereby many enemies ¶ And said when aman is in great Ire & wrath/ he may be likened to an house taken with fire in which/ for the quantity of the smoke & of the noise of the fiere/ there may no man see ne here therein/ & may also be likened to a ship in an outrageous tempest in the see/ which will not be weal condyted nor stired for the ferventness of the same tempest/ & so when a man's blood & courage is stored with wrath and Ire/ there may no persuasions nor wholesome counsel avail nor steer him to his profit/ and is so cursed that alitil spark of it maketh lightly a great fiere/ yet wrath is many atyme pacified by silence/ as the fiere quencheth when the brondis be taken away/ Also a drunken man can not perceive his drunkenship till he be sober/ & after when he seth another drunken/ he knoweth thereby in what case he was in/ Also the angered man returneth by his patience & seethe another angry/ may we'll perceive his own defawtes ¶ And said. We see commonly women sooner angry than men/ the seek men rather than the hole. the old man lightlier than the yonge· wherefore it is to be thought that wrath cometh of feebleness of courage. And a master rebuked his clerk seeing/ hold thy peace bondemans son And he answered. I am not the less worth for my kin But thou art the worse for thy conditions ¶ And said A wiseman aught to say that/ that is convenient & sometime to here that/ that is not to be said ¶ And said there is nothing that grieveth so much thy friend/ as to show him that thou hast him suspect ¶ And said Company & deal so with the people/ that they wische after thy presence. when thou art absent/ & that th●y lament & bewail thy death/ Aman wept when his soon was b●ren/ And it was axed of him why he wept & aught rather to be joyful/ And he answered I weep for my son that goth now toward his death/ And it was axed of him what manner people be least behated/ And he answered thoo that may nother help nor hurt & that doth nother good nor harm/ for the evil people hate the good/ and the good hate the evil ¶ And said custom is harder to break than nature ¶ And said there been/ ij/ manner of abstnence One is with good wil·s & the other by force. which is not good ¶ And another saide· speak but profitable things nor eat no more than for thy sustenance/ & seek to have nothing/ but that is possible to be had. ne complain the not of thy frendis. take not unhope of that· that thou mayst not amend/ Ask nothing of the covetous man/ teach that thou can. give that thou hast·s have patience in thine adversities Do to be written in thy seal or in thy signet/ both good people and bad shall end/ & behold that sentence often. And said. Short remembrance and hastenesse of speech maketh many a time man fail and err in his judgement And one Rebuked a wiseman/ To the which the wiseman said. Thou rebukes me not of all my vices. And It was axid of him· why he would have no son/ he answered I had liefer be without. for when I behold the great love that aman hath to his child and the great pains and troubles he hath to bring him up. and atte last must lose him· that sorrow were more to me/ than the joy ¶ It was advised one that was going in a far viage/ that he should not hold his journey/ lest he died the rin· And he answered That death is all one to me/ be it in other countries or at home And It was axed of another what thing is not to be done/ though it be just & true. And he answered/ a man aught not to praise himself· of any of his good dediss ¶ And said It is sometime good to spare the sooth for to give hope to his enemies/ & to save his frendis from death for troth needeth not always to be said/ And it was axid of him what thing was most delectable/ And he answered that one is not sure to keep long in one degree & is most difficile to be found And said Aman that desireth to come to any great we'll/ aught not to leave it though he atteyn not thereto at the first. but aught to continued his entrepris for it cometh at oo tyme· that cometh not at/ C/ ¶ And said the wiseman is not deceived by flateringis deceivable or sweet words/ like as the snake/ which is taken & eaten by the peacock in beholding the fair fethres of his tail. And awitty prince may help him in his wars aswele with bad people as with good in divers maneres ¶ And said If thou hate a man. thou oughtest not therefore hate all his servants ¶ And said. Though aman have bought abooke It compelleth him not to study and read therein And said. Men aught to serve god in ·x. maneris. that is to wit. to yield him graces·s for the benefits that he hath give hym· to bear patiently his adversities to speak truly. to pay all that he promitteth/ to judge right wisely to be temperate. to do good dediss after his power or he be required· to worschepe his frendis. to foryeve the fawtes of his enemies. to desire nor do any thing to any man but as he would be done to. And one was blamed because he had yeven his silver to an evil person. being in necessity ¶ And he sayde· I have not yeven him my silver for his badness. but by cause he was in necessity And said excercite of divers labours is health and delectation of the body ¶ And was axed him. sithen when he was waxed wise. And he answered. sithen the time that I began to dispraise and mystryst myself· he heard a man rehearse lesingis and untrue words. To whom he said· If thou hardest another say. that thou sayest. thou wouldest not believe him wherefore thou maeyst well think noman believeth the ¶ And Aristophanus said· Victory of word is not victory in deed. but the very victory is in the werke· And Anaxagoras said A good wiseman feareth not the death for wisdom governeth his witte· and his tongue & his voice troth guideth his heart and his will/ pity & mercy been his frendis. seeking of wisemen been his feet/ his lordship is justice. his reign is measure. his sword is grace/ his weepen is peace/ his arrow is salvation/ his knighthood is the counsell of wisemen. his ornamentis been strength. his treasure is discipline. his love is the company of good people/ his love & all his desire is to i'll sin & to serve & love god ¶ And said A great treasure is to have friends & is a noble affection/ wherefore it is convenient to cherish & keep 'em we'll/ & to win one by another as oft as birds dra●wen many into her company And a king asked of a wys●man whom he reputed to be a good judge/ And he answered He that is not deceived by flatteries/ that is not corrupt by yeftes·s & is not deceived for fault of discretion ¶ And another said Sclandrers been worse than thieves/ for thieves steel but the goods & sclandrers take and destroy love And another said worship yeven without cause at last turneth to shame ¶ And another said It were better to be in company & conversant with a serpent. than with an evil woman And said one aught to doubt the subtilltees & crafts of his enemy if he be wise/ & if he be a fool than dread his follies And another said/ the most liberal in this world is he that reputed for a great thing the good dediss that be done to him/ & that he reputed for litil that he hath done to other/ & that holdeth him content with that he hath be he poor or rich/ And said the most niggard of all men is he that asked inportunatly after he is ones denied & refused his ask/ And another said envy distroieth the world & fretteth & weareth it as the filth of a gouge doth the iron/ ¶ And another said/ like as no thing may be written in a peyre of tables all ready written in without the first writing be put out/ All in like wise the virtues & noblesses may not be had in no body withouten the vices & wrecchednesses been firstput away ¶ And another said like as aman may not all at ones·s by hold with one eye the sky/ & with other the earth/ In like wise aman may not arredye & dispose his wit to virtues/ & to vices to guider ¶ And another said the right stedefaste love is when the frendis been of like conditions/ and if they be diverse or contrarious uneath that love may long endure ¶ And said people aught to doubt their king & him obey with fere & in love· And some axed him when the wit of man was parfeyte/ And he said when that he speaketh truth ¶ And another said the envious hateth the liberal/ & the niggard is wr●th with that another spendeth/ And another said all getting may not be justified ne health may not be gluttony/ ne frendeship with decepcion· ne noblesse with bad discipline ne love with pride ne justice with necessity ne rest of heart with envy ne wit & discretion with vengeance nor ꝓces without counsel Andrea another said trust not afoole nother for love ne for neyghbourship for it were as good to have to thy neighbour ahouse take with fiere· And another said he is thy great enemy whose works been hard bittre & noyng to the & his words sweet & courteous/ And another said the wisemen endure here all their lives lasting/ & aft●r their death their good works shall lasten in men's minds/ And another said consideration of the end of the works helpeth moche to the good conclusion/ And another said thou aught to love though thou be not loved ¶ And another said afoole weneth ever that god hath no thing we'll done nor employed/ but that he hath yeven him & seemeth that he could have made & ordained this world bettir than god hath done/ how be it he can not gown his own person only ¶ And another said be willing to give the needy people/ & in so doing thou shalt do service & pleaser to our lord god ¶ And another said bettir is aman to hold his peace than to contrary & argue with a fool/ & is as good to have the ennemyte of bad people as their friendship/ & the hard & the sharp life in weal doyng· is bettir than the sweetest in doing evil dediss/ & it is bettir to be without fame than to have it bad/ & poverty is bettir than the riches of keyteyves/ & the pour man without vices is bettir than the rich man that is worshipped for his sins ¶ And another said It were bettir not to know an injust king than to be his conseyllour. or next in his grace ¶ And another said If thou give for to have fame only thereby/ that is not liberality for thou dost it but for thine own avail And another said He is of no laudable life that is not this day as good or bettir/ as he was the day passed ¶ And another said thou shalt not mow have that/ that thou desirest without that thou bear patiently the griefs that thou wouldest not have And another said a mien shallbe in thy hands as long as he shall trust the/ And it was axid of a wiseman/ why he desired not to have a son/ he answered. because that I have had enough ado for to chastise my body & to address my soul without having any other person to rule or teach/ And it was axid of him/ who was that most repenteth him in this world. And he answered/ The wiseman at his death/ by cause that he hath not wrought after sapience and he that hath done good to an unkind man ¶ And it was axed of him/ what thing increased the law/ He answered troth. And what sustyneth troth/ Reason and wit and whereby is wit governed/ by keeping of the tongue/ & how is the tongue kept/ with patience/ what causes patience dread of god. and what causes dread of god- Often to speak & remember death/ and to considere & know his frailness ¶ And another said superfluity maketh the body seek win troublith the wit/ wrath is contrary to wisdom/ but temperance comforteth the heart/ and put away all heaviness and causeth health ¶ And said how be it that a wyiseman be of low kindred yet is he noble/ & though he be astranger he should be worshipped/ & though he be poor yet the people have need of him ¶ And another said he that endureth/ & taketh no pain in his youth resteth him not in his age And another said the error of a fool giveth litil rest to his thoughts And another said the tongue of adiscrete man is in his heart & the heart of a fool is in his tongue/ And another said not withstanding thy nature use enermore good & laudable conditions/ And another said aman aught continuelly to inquire what men say of him & where in they laud him & where in they blame him/ if they laud him he to give that cause continuelly without pride thereof & if they blame him/ he to beware from falling any more to that case and not to hate 'em for their avertissement ¶ And said he is wise that is humble and meek in his might & pouoir: And when he is in great estate to dispraise the world/ and is attemperate in great authority. And one desired of a wiseman to tell him the difference betwixt this world and the other world. And he answered/ this world is Adreme· And the other world is a thing awaked ¶ And another said. Bettir is to speak weal than to keep silence. and bettir to keep silence than to speak evil ¶ And another said I have acompayned me with the rich men & have seen their rich array clohtinge & other things better than mine were. where upon I had such envy & melancholy that I might have no rest in myself/ Than I acompayned me with poor men/ like as I was. & than I was satisfied and in peace ¶ And another said like as a man that is in a dark kave may not see his proper ●●●gure/ In like wise the soul that is not clean nor pure m●●● not clearly see perceive ne know the true & ꝑfycte good●nesse of almighty god ¶ And another said like as the children when they be borne in pain & entered into this world resioysse hem after when they be great/ & feel the delices and eases thereof/ In like wise men be sorrowful when they shall die. yet if they have lived weal. they go after in to a better world· where they than shall resioysse them perpetually  
¶ And another said. As the goodness of wisemen goth evermore in amending/ In like wise goth the malices of the fools every day in impairing ¶ And another said If thou correct a wiseman. he shall thank the therefore/ & if thou teach a fool/ he shall dispraise the ¶ And said He is thy verray friend. that in thy necessity offerith himself and all his goods unto the ¶ And another said the governor of a wiseman is patience & the governor of a fool is pride And another said aman that is slowthful in his works is commonely envious of the weal of other men ¶ And another said It is good to inquire twies of things unknown/ for the first question is of will/ and the second is of discretion ¶ And another said troth i● gods messenger wherefore she must be worshipped for the love of her master ¶ And another said/ he that multiplieth ●●●s temporal goods dyminueth his espunalles/ And another said thoos that believe and dread god steadfastly have not delectation but only in him & in his works ¶ And another said the most laudable works that one may do is to obey the maundementes & pleaser of our lord god/ and the work of the body joigned to the work of the heart is more laudable than the work of the heart only ¶ And another said the evil creatures been worse than serpent's lions or caraynes/ And in like wise as upon the earth/ there is nothing bettir than the good creatures/ Right so there is no thing worse. than thoos that be wykked ¶ And another said he that taketh upon him higher estate/ than to him bilongith/ putteth great pain to be evil spoken of ¶ And another said he that will have rest in his life/ aught to keep him from ·iiij· occasions/ the first is that he aught not to be wroth though some creature live/ which he would have deed/ second is if some ●ye which he would have alive/ the third is. if he hath not that/ that he desireth. and the fourth is if he see that fortune raise and bring up somother of lower degree than he is ¶ And another said to intermeddle and deal little with wo●●●ely works is a thing that may best keep aman from all inconueinentis ¶ And another said the more a wiseman is alone the greater is his joy be it day or night And another said the evil disposed king is like a caraygne that maketh the earth stenke about it/ & the good king is like the fair running ryvire that is profitable to the creature ¶ And another said The wisemen are not content to profit only themself/ but semblably do advantage to other/ & the fools hurt not only th●m self/ but rather take great labour to hurt and trouble other folks And another said/ afoole for a little thing exposeth him lightly to fortune ¶ And said thou mayest not be so weal arrayed nor be seen/ as with troth ¶ And another said abstaining from wrath & covetise is laudable thing aswele in this world/ as in the other ¶ And another said/ he that giveth conscile & praysith it himself would feyn be called discreet ¶ And another said lete not to do weal though thy good dediss been not known/ for well doing is so good of hit self that it shallbe vaillable enough to the at last ¶ And ano●ther said/ a man of good discretion/ aught not to excercise him in things inpossible/ ne say things not vaillable/ ne spend more than his winnyng is/ ne promette more/ than he may fullfille And another said/ a man may have but pain & labour in this world ¶ And said he that eateth not shall die for hunger/ & if he eateth more than enough he shallbe seek wherefore it is a difficile thing to aman to be long in health And another said trust him not the forswerith his faith for worldly things ¶ And another said Idleness engendereth ignorance/ & ignorance engendereth error ¶ And another said thou shalt find every where clothing meet/ & place for to dwell in if thou be aught/ but & that sufficeth the not that is to the necessary/ thou shalt be subject to covetise/ & yet thou shalt and sayings aforesaid for as much as they specify of other matters/ And also desired me that done to put the said book in enprinte. And thus obeying his request and commandment I have put me in devoir to oversee this his said book and beholden as nigh as I could how It accordeth with thorigynal being in French. And I find nothing dyscordaunt therein. Sauf only in the dyctes and sayengys' of Socrates. Wherein I find that my said lord hath left out certain and divorce conclusions touching women. Whereof I marvel that my said lord hath not wreton them· ne what hath moved him so to do Ne what cause he had at that tyme· But I suppose that some fair lady hath desired him to leave it out of his book Or else he was amorous on some noble lady. for whose love he would not set it in his book. or else for the very affection. love and good will that he hath unto all ladies and gentlewomen. he thought that Socrates spared the sooth. And wrote of women more than truth. which I can not think that so true a man & so noble a Phylosophre as Socrates was should write other wise than trouthe· For If he had made fault in writing of women. He aught not ne should not be believed in his other dyctes and sayings. But I apperceive that my said lord knoweth verily that such defaults been not had ne founden in the women born and dwelling in these parties ne regions of the world· Socrates was a Greek born in a far Country from hens. Which country is all of other conditions than this is. And men & women of other nature than they been here in this country For I wot well. of what somever condition women been in Grece. the women of this country been right good/ wise/ playsant/ humble/ discrete/ sober/ chaste/ obedient to their husbondis/ true/ secret/ steadfast/ ever busy/ & never idle/ Attempe rat in speaking/ and virtuous in all their works. or act lest should be so/ For which causes so evident my said lord as I suppose thought it was not of necessity to set in his book the saiengiss of his author socrates touching women But for as much as I had commandment of my said lord to correct and amend where as I should find fault/ and other find I none safe that he hath left out these dicte●● sayings of the women of Grece/ Therefore in accomplisshing his commandment for as much as I am not in certain whether it was in my lordis copy or not· or else perauentu●●● that the wind had blow over the leef/ at the time of ●●●āslacion of his book/ I purpose to write though same sayng●●● of that Greek Socrates/ which wrote of the women of grece and nothing of them of this Royame's/ whom I s●●●pose he never knew/ For if he had I dar plainly say that he would have reserved them inespecial in his said dictes Always not presuming to put & set them in my said lords book/ but inthende apart in the rehearsal of the works humbly requiring all them that shall read this little rehearsal that if they find any fault tarette it to Socrates and not to me which writeth as here after followeth  
Socrates' said That women been thapparels to cacche men/ but they take none but them that will be pour/ or else them that know 'em not And he said that there is none so great empeshement unto aman as Ignorance/ and women ¶ And he saw a woman that bore fire/ of whom he said that the hotter bore the colder ¶ And he saw a woman seek. of whom he said that the evil restyth and dwelleth with the evil ¶ And he saw a woman brought to the justice. and many other women followed her weeping/ of whom he said. the evil been sorry and angry because the evil shall perish ¶ And he saw a young maid that learned to write/ of whom he sayde· that me multiplied evil upon evil ¶ And he said that the Ignorance of a man is known in three things That is to weet/ When he hath no thought to use reason When he can not refrain his covetises/ And when he is governed by the conceyll of women in that he knoweth that they know not ¶ And he said unto his disciples will ye that I enseygne and teach you/ how ye shall more we escape from all evil/ And they answered/ ye/ And then he said to them/ For what somever thing that it be. keep you and be well waar that ye obey not to women Who answered to him again. And what sayest thou by our good moders & of our sisters/ He said to 'em/ Suffice you/ with that I have said to you. For all been semblable in malice ¶ And he said/ who somever will acquere and get science/ let him never put him in the governance of a woman ¶ And he saw a woman that made her fresh and gay. to whom he said/ Thou resemblest the fire/ For the more wood is laid to the fire the more wo●e it burn/ And the greater is the heat ¶ And on a time one asked him/ what him seemed of women· He answered That the women resemble unto a tree called Edelfla Which is the fairest tree to behold and see that may be But within it is full of venom ¶ And they said to him and demanded wherefore he blamed so women/ and that he himself had not comen into this world ne none other men also without hem. He ansuerd· The woman is like unto a tree named Chassoygnet. on which tree there been many things sharp and pricking. which hurt and prick them that approach unto it. And yet nevertheless that same tree bringeth forth good dates and swete· And they demanded him/ why he fled from the women. And he answered. For as much as I see them flee and eschew the good· and commonly do evil And a woman said to hym· wilt thou have any other woman than me And he answered to her Art not thou ashamed toffre thyself to him. that demandeth ner desireth the not  
LO these been the dictes & sayings of the phylosophre Socrates which he wrote in his book/ And certainly he wrote no worse than afore is rehearsed And for asmuch as it is acordaunt. that his dyctes and sayengis should be had as well as others therefore I have set it in th'end of this book/ And also some persons peradventure that have read this book in french would have arette a great default in me that I had not do my deuoir in visiting & overseeing of my lords book according to his desire/ And some other also happily might have supposed that Socrates had wreton much more ill of women than here afore is specified/ wherefore in satisfying of all parties & also for excuse of the said socrates I have set these said dyctes & sayengis a part in th'end of this book/ to th'intent that if my said lord or any other person what somever he or she be that shall read or here it/ that If they be not well pleased with all that they with a pen race it out or else rent the leef out of the book/ Humbly requiring and beseeching my said lord to take no displeasure on me so presuming but to pardon where as he shall find fault/ and that it please him to take the labour of thenprynting in 'gree & thank/ which gladly have done my diligence in thaccomplishing of his desire and commandment/ In which I am bounden so to do for the good reward that I have received of his said lordship/ Whom I beseech almighty god tincrease and to continue in his virtuous disposition in this world/ And after this life to live everlastingly in heaven Amen  
¶ Et sic est finis