o Doctoure of gret rightwisnes and nobille gouernour, we signifie to thi gret wisdom that we haue founden in the lond of Perce many men the which habound gretly in wisdome, resoun, and vndirstondyng, welle sotille and perceyvyng, and hope forto haue lordship aboue alle othir, and forto gete Rewmes. Wherfore we purpose to putt hem alle to deth. But only thou certifie vs bi thi lettres, as thou semest most spedfulle vnto vs, for therbi wolle we worche, and noon othir wise.

and thou mowe chaunge the eyre of the lond, and the watris, and the ordinaunce of Citees, than do as thou hast purposid, and ellis nought. But gouerne þat pepille in goodnes, and enhaunce them in thi benygnyte. And if thou do thus, y truste in god, alle they shulle be þi meeke subiectis, And obeye alle thi likyngis and comaundementis. And for the loue that they shalle haue to þe, thou shalt regne on them pesibly with gret victory. And whan Alexandre had red this epistille, he did aftir the counselle of them of Perce, and found hem more lowly and obeyshaunt to him than any othir were.

Philip, interpretour and vndirstondere of alle langagis. y haue knowe no stede, ne place, ne temple where philesofres haue customyd to make or vnmake alle werkis and secretis, that y ne haue sought hem. Ne y haue herd told of no wise mane þat had knowleche in scriptures of philesofris, that y ne haue visitid him vnto þe tyme y come to the knowleche of the [temple of the] sone that made Esculapideos: there y fond a man solitarie, fulle of gret abstinence and right wijs in philosofie, to whom y lowid me diligently, And bisought him that he wold shewe me the scriptures of the knowleche of the sone, the which he yaf me with good wille. And wite ye welle y fond alle that, that y desirid, and alle that y went fore to the forseid place, and alle that that y so moche desirid. I retornyd home with gret ioye, and yeldid many gracis and worshipis to my makere. And sithen at the request of the nobille kyng Alexandre, in gret studie and moche laboure, y translatid this book, out of Greke into the langage of Caldee, and aftir into the tonge of Arabike, the which book made the right wijs Aristotille, that answerid euyr to alle the questiones of kyng Alexandre, as ye shalle se more pleynlier sewyng bi ordre.

rIght glorious sone and emperoure rightwis, god comfort the in the wey of trouthe and of vertues, and refrayne the from flesshely and bestly desires, and conferme thi Rewme to his seruice and his worshipe. Wite welle, dere sone, that y haue rescevyd thyn epistille reuerently and honourably as it to me bilongith, and y haue fully vndirstond the gret desire that thou hast that y were personally with the; and thou merveylist þat y may holde me so long fro the, and also thou vndirtakist me gretly, and seist that me rekkith but litille of alle thi gret nede, and therfore y haue hastid me and ordeynyd me to make a book for the, the which shalle conteyne alle thi nedes, and it shalle fulfille myn absence and my defaut, and it shalle be rewle and doctrine ayens alle adversitees. But, dere sone, thou owist not repreue me ne put me in blame, for thou wost welle that ther is no thing that myght lette me to come to thee, but only as thou knowist welle that y may not bistere my silf, y am so gretly in age and febille of persone, not able to go ne to ride. And wite thou wel thou hast axid me, and so moch desirid to knowe of suche secretis, of whiche mannys thoughtis may not comprehende ne susteyne, how myght that eny hert of dedly man vndirstond that, þat longith not to be knowe. But euermore bi right y am holde to answere to that that thou axist of me. And so be thou holde bi wisdom neuyr to axe me thing othir þan is contenyd therin. ffor without dout thou shalt fynde þerin alle thing worldly that is nedfulle or spedfulle to thyn estate. ffor god hath yevene suche grace to thee of vndirstondyng and subtilite of witt, and bi the doctryne that y haue oft tymes yove thee, that bi thy silf thou maist conceyve, vndirstonde, and wite alle thingis that thou desirist or axist. ffor the desire of the wille that thou hast shalle opene the the wey to fynde thi purpos, with the myght of god. And wite thou welle that the cause wherfore y shewe my secretes figuratifly & derkly, and bi derke ensamplis: It is for y dowte me, that if this book come vnto the hondis of vntrewe men, and prowd, whiche were not worthi nor able forto knowe the secretis of god almyghti, for they are not worthi therto. And wite thou welle þat y putt me in gret dowte and indignacioun of god, forto shewe thee his secretis, as he of his excellent goodnes hath shewid hem to me. And therfore and thou discouere hem vnto eny at eny tyme, wite welle that sone aftir thou shalt haue y-nowe of yville fortunes, and þou shalt not eschewe the grete disesis that are hastily to come, fro the whiche god kepe the euermore, amen. And loke in alle thing that thou haue in mynde this profitabille techyng that y haue ordeynyd to the, and am in purpos forto expowne, and bi the leue of god thi nobille hert enforme, and þat shalle be to the gret solace and myrroure of helthe. It bihovith, dere sone, þat eche kyng haue two thingis to susteyne him and his Rewme, but he may not haue hem but he be stedfast in gouernaunce, so that alle tho that ben vndir his regne ben of oon obeyshaunce, and in on subieccioun of trewe ligeaunce vnto her liege kyng, for disobeyshaunce of subiectis is most enfleccioun and enfeblisshyng of euery lord. ffor if the subiectis regne, the lordis myght is litill or ellis nought, and y shalle shewe yow cause whi. The subiectis ben mevid in corage forto obeye her lord, and þat is for two causis; the on cause is within, the othir cause without. The cause without is whene the lord wisely dispendith his goodis and his ricchessis among his subiectis, And that he yeue yeftis largely to euery man aftir that he is worthi: and this is a gret poynt of wisdome, forto enforce him silf to haue the hertis of his subiectis thorugh good werkis. and this is the first degre and principalle foundacioun of his prosperite. And that he mayntene rightwisnes and even iustice, as welle to poore as to riche, and that his rightwisnes be medlid with pite and mercy. The cause within is, that his philesofris and grete wisemen of clergie be had in worshipe and high recomendacioun: ffor god hath recomendid to hem a part of his high science. And y recomende to the this science and secrete of wisdome, forthwith the othir that thou shalt fynde in dyuerse partis of this book, in the whiche thou shalt fynde high doctryne, for thou shalt fynde the cause fynalle of thi principalle purpos. ffor whan thou hast vndirstond the sothe of the significacions of the wordis, and þe derknes of the examples, than shalt thou haue fully and perfitly alle that thou desirist. Thus pray y god, rightwis and glorious kyng, that he enlumyne thi resoun and thyn vndirstondyng, so that thou may come and parceyve the secretis of this science, that thou may be therin myn heyr and myn only successoure, and that graunt the god, that his ricchesse enlargisshith and habundauntly yefith vnto lijf of wys men; And yefith grace to do [to those] þat stodien forto knowe that is straunge and hard in kynde, for without specialle grace of god no thing may be doone vnto any good purpos.

tHer are foure condiciones of kyngis. ther is a kyng that is large to him silf and large to his sugetis. Ther is a kyng that is skars to him silf and large to his sugetis. Ther is a kyng that is larg to him silf, and skars to his sugetis. And ther is a kyng that is both skars to him silf, and to his sugetis also. Men of ytalie seyne, that ther is no vice in that kyng that is skars to him silf, and large to his sugetis. The Iew saith, that kyng is good that is skars to him silf and to his sugetis bothe. The parisien saith, that kyng that is large to him silf and to his sugetis bothe, he is not worthi to be in no preysyng, but werst of alle othir. And if he be skars to him silf and to his sugetis bothe, his Rewme may not stonde longe in prosperite but sone come to distruccioun. Than it nedith wisely to enquere of vertues and of vicis, what is largesse and what is skarsnes, and wherin stondith the erroure of largesse, and what disese cometh of skarsnes. It is clere thing, that þe qualitees arne forto be reprovid, whan they aliene them from ther meene. And wite ye welle that it is hard thing forto kepe largesse, and light thing forto passe it. And it is a light thing a man to be skars or foole large. And if thou wille gete larges, biholde and considir thi power and thi ricches, and also the tyme of nede and the deservyngis of thi men. And than owist thou forto yeue mesurably vnto hem that haue nede therto, and best haue deseruyd it, and he that yevith othir wise passith the rewle of largesse. ffor he that yevith his good to suche as be not worthi, [it] is but lost, and he þat spendith his good out of mesure shalle sone be poore, and this makith her enemyes to haue maystrie ouyr hem. Than he that yevith his good in tyme of nede to suche as haue nede therto, and principally to suche as haue deservid it, suche a kyng is large to him silf and to his sugetis bothe, and his rewme shalle stonde in gret prosperite, and his comaundementis shul be fulfillid. And he that dispendith the goodis of his Rewme out of ordir and discrecioun, and yevith suche as be not worthi, ne haue no nede þerto, that kyng distroyeth his peple and the comoun good of the Rewme, and is not worthi forto regne, for he is fool large. The name of skarste is vnconvenient to a kyng, and yville bicometh to his royalle maieste. Than if a kyng wolle regne worshipfully, it bihouyth him neyþer to haue that on ne that othir of two vicis, skarste ne fool large. And this may not welle be doon without counselle. Therfore it nedith with gret diligence to haue an Inwijs man and a discrete to counselle, the which must be chosene among many othir, and suche a man must be commyttid to suche a charge bi the kyng and his wys counselle, forto governe the ricches of the Rewme as it owith best to be disposid, to the worshipe of god principally and worshipe of the kyng, and thus shalle thi Rewme stonde in gret prosperite.

kYng Alexandre, y telle the in certeyne that what kyng makith gretter dispences than the profites conteyne that longen to the crowne, he enclyneth him to fool largesse and nought to skarsnes. That kyng without dowt shalle sone be distroyed. And if he enclyne him to worshipfulle largesse, he shall haue perpetualle ioye of his Regne. And wite welle, dere sone, that y haue founde in techyngis and comaundementis of the gret doctour Hermogenes, that the grete souereyne clerte of vndirstondyng is plente of lawe, and konnyng is a signe of perfeccioun of a kyng, and þat previth whan he withdrawith forto take the goodis and possessiones of his sugetis, for that hath ben the cause of distruccioun of many Remes. ffor kyngis that haue made so outrage dispenses, that the Rentis and profetis that longid to him myght not susteyne ne mayntene ther outrage dispenses, And forto mayntene it, they took the goodis and possessiones from her sugetis, for which cause the pepille cried to god, and god herde hem and sent on hem kyngis of vengeaunce. The pepille rebellid ayens hem and were distroyed of alle, and alle her name putt to nought. And ne were the grace of glorious god, that susteneth and helpith the Innocent peple, alle shuld go to distruccioun and into the domynacioun of Alienes for euyr. And þerfore kepe the fro outrageous expenses and yeftis. And kepe euyr temperaunce in largete, and stodie not abowt derke prophecies, ne secretis that passith thi witt, ne neuer repreue thi yeftis with ayentakyng, for it longith not to the condicioun of a gentille kyng.

tHe substaunce of alle vertues of a kyngis regne is forto yeue to good men, and to foryeue wrongis, and worshipe hem that owen to be worshipid, and to do reuerence to hem that are worthi, and to thynke on meke deth, and to kepe hem fro ouermoche speche, and to lete passe wrongis into a tyme, and forto feyne him that he kan not bere the foly of foolis. Dere sone, y haue told the and shalle teche the many thingis whiche thou shalt witholde in thyn hert, and y haue stedfast trust, that as long as thou gouernest the as it is rehersid, thou shalt euyr haue shynyng clernes and sufficient konnyng to thi governaunce alle the tyme of þi lyf. And y shalle teche the the science of phisik abreggid, the which y had not purposid to haue spokene of, but for that science with the techyng that cometh therof, may suffice the in alle werkis in this world and in that othir.

wIte thou welle, right dere sone, that vndirstondyng is cheef of the governaunce of man and helthe of thi sowle, and keper of vertues, and flemer of vicis, for vndirstondyng shewith vs what we owen to fleme, and what we owen to chese and folowe. It is the keye of vertues and roote of alle louabille goodnes and worshipe, and þe first instrument therof is desire forto haue good renowne. ffor he that desirith to haue good renowne, shalle be ouir alle glorious and worshipfulle, and he that desirith it feynyngly and ypocritly, that is to say without deservyng, he shalle in the ende be confoundid by yville renowne as he is worthi. A kyng owith principally forto gete and haue good renowne, more for the governyng of his Rewme than for him silf.

tHe bigynnyng of wisdoom and vndirstondyng is forto haue good renowne, bi the whiche remes and lordshipes are conquerid and getene. And if thou seke to conquere remes or lordshipes, and thou haue no good renowne, thou shalt fynde that the ende is and shalle be but envye. And envie is neuyr without lesyngis, the which is roote and mater of alle vicis. Envye engendrith yville spekyng, and of yville speche cometh hatrede: Hatrede engendrith vylenye, vylenye engendrith rankoure: Rankoure engendrith contrariete: Contrariete engendrith vnrightwisnes, vnrightwisnes engendrith batayle: Batayle yevith vp alle lawes and distroyeth citees, and is contrary to kynde and distroyeþ mannys body. And therfore, dere sone, bithynke the and sett thi desire as thou maist haue good renowne, for of gret desire that thou shalt haue to haue good renowne, thou shalt drawe to the the trouthe of alle thing. And wite welle that trouthe is roote of alle thingis that owen to be bilouyd, and trouthe is matere of alle goodnes, for it is contrary to lesyngis, the which is roote and mater of all vicis. And vndirstonde that trouthe engendrith desire; desire engendrith Iustice. Iustice engendrith good feith. Good feith engendrith largesse; largesse engendrith famulyarite, that is homelynes. ffamulyarite engendrith frendshipe. ffrendshipe engendrith counselle and helpe, and bi these thingis rehersid was alle the world ordeynyd and the lawes made, and they are accordyng to reson and to kynde; than semeth it welle that desire to haue good renowne, is long lastyng lyf and worshipfulle.

aLexandre, dere sone, leve bestly desires and flesshely, for they ben corruptible. fflesshely desires bowith the hert of mane to delitis, which are corrupcioun to the sowle, and it is bestialle without discreccioun. And he that ioyneth him to bodily corrupcioun, he corruptith the vndirstondyng of man. And wite welle þat suche desires engendrith flesshely loue: And flesshely loue engendrith avarice: Auarice engendrith desiris of ricchesse: Desiris of ricchesse makith a man without shame: Man without shame is prowd and without feith: Man without feith drawith to thefte: Thefte bryngith a man to endles shame, and so cometh a man to kaytifnes and to fynalle distruccioun of his body.

it is convenabille thing and rightfulle Iustice that good renowne of a kyng be in lovable konnyng and good manhode, and þat shalle make his name sprede thorugh alle parties of his rewme; and that he haue parlement and wys counselle oft tymes; and so shalle he be preysid and worshipid and dowtid of his sugetis whan they here him speke and done his thingis wisely. ffor in suche wise may fully be knowene the wisdome or ellis the folie of a kyng. Whan he governyth him wisely ayens god, he is worthi to regne, and worthily to holde lordis estate. But he that settith his Rewme in servitute and yville customes, he ouyr passith the wey of trouthe, he settith at nought good lyvyng and goddis lawe: And he shalle at the ende be sett at nought of god and alle worldly good men.

I Prey the foryete not þe lernyng that wijs philesofres haue spoken of, and that they seyde that it is fittyng that the royalle maieste be governyd aftir the rightis and the lawes, nought bi feynt semyng but in dede doyng, so that eche mane se and knowe the goodnes of the kyng and that he dredith god, and that he wolle governe him aftir goddis plesaunce; than shalle the kyng be worshipid and dred whan men seyne that he dredith god. And if he feyne him good man and holy, and is yville to his sugetis, he shalle be sett at nought of god, and be diffamyd of alle men, and his doughti deedis shulle cese, and the worship of the crowne shalle fayle, for yville werke may not long be hidde. What may y sey þe more, there is no tresoure ne othir thing in this world that is comperable to good renowne. And on that othir side, dere sone, it longith that thou do worshipe to clerkis and reuerence good men of Religioun, and avaunce wijs men that be of good lyvyng, and speke oft with hem, and axe hem questiones and dowtes of diuerse thingis, and also answere wisely to her axyngis, and lete alle thi Rewlis be goode. And worshipe euery man as he is worthi, nought aftir estate, but aftir hir goodnes, and so wold god.

it is nedfulle that the wijs kyng thinke oft of thingis that arne to come, so that he may wisely purveye and make contrary ordynaunce ayens hem, and þat he may the more lightly bere and susteyne þe contrarye aduersitees and aduentures; and also a kyng owith to be pitevous, and his yre and malice wisely to cover and refreyne, so that without good and discrete avisement he do nought that he thought to done in his male talent; and so may he knowe with resoun erroure, and with excellent discrecioun repelle it. ffor the most sovereyne vertu of wisdome that a kyng may haue it is governe him wisely, and nought do without discrecioun; and whan he saith a thing þat is good and profitable to be done, lete him do it diligently wisely and gladly with discrecioun, and so shalle he be euyr obeyd and dred in loue-drede of alle his lieges, and that is an high signe þat he is bilouyd of god.

it is right welle semyng vnto a royalle maieste of a kyng, þat he be royalle and excellent in his array, so that euyr he shewe him in riche and precious clothyng, and þat his clothyng be of the most straunge cloth þat may oughwhere be founde; and þat is a gret prerogatif and an high dignyte þat he surmounte alle othir lordis, and royallis of his rewme in his royalle array; and therby his dignyte shalle be the more worshipid, and his myȝt the more enhauncid, and the gretter reuerence to him shalle be yoven of alle men. And also it bicometh to a kyng to be a fayre and a swete spekere with amyable and gracious wordis, and specially in tyme of warres and batayles.

dere sone Alexandre, it is a precious and an honurabille thing to a kyng forto kepe sylence and speke but litille but if it be nede, for it were bettir that the eeris of the peple were brennyng in desire to here the speche of her kyng than the pepille wofulle and wery in the listenyng of hir kyng, and the hertis envenymyd of his presence and his sight. And also a kyng owith not to shewe him ouer oftene to his peple, ne ouer oft haunte the company of his sugetis, and specially of chorlis and ruralle folke, for bi ouyr moche homelynes he shalle be the lasse honourid. And þerfore the Iewes had a fayre custome in the observaunce of her kyng, for they ordeynyd that her kyng shulde not shewe him openly to alle the peple but at on tyme of þe yere, and than he shulde shewe him in the most royalle apparayle, and þe barones and knyghtis of his Rewme shul ben abowt him alle in bright armoure, and the kyng most royally sett on a stede with his septre in his hond, and the Crowne on his hed, and on his body his cote Armure of his royalle armes, and alle þe peple aftir and bifore him. Then speken they and tretene with the kyng of alle þe nedis of the Rewme, and tellen of diuerse aventures that haue fallen in that yere bifore. In the whiche he and his counselle must ordeyne remedy and ordeyne governaunce, and there the kyng yevith grete and riche yeftis, and also foryevith men dyuerse trespacis that han deservid to be deed, and there they loke if it be nede forto abregge grete chargis that the peple were wont to bere. And forto make ordinaunce of suche thingis as ben nedfulle and spedfulle for the comoun profit of the Rewme. And whan this emparlyng is doone, than risith on of the wisist lordis and reportith to the peple gret recomendacioun and preysyng of the kyng, and of þe good governaunce, and done gret thankyng vnto god þat hath sent so excellent a witt vnto the kyng of Iewes to gouerne hem in suche wise, and also they preyen god that they may be obeyshaunt to him that holdith hem in suche governaunce. And whan that this worthi lord hath þus reportid and spokene, then alle the peple enforcith hem forto enhaunce the preysyng of þe kyng, recomendyng his goode werkis, and preyen to god for him, and þus thorugh alle þe lond in Citees of name þe good werkis of hir kyng are publisshid and comendid, and thus the children of her childrene ben taught and norisshid vnto love, worshipe, and reuerence and obeyshaunce of her kyng. And at that time are punysshid and Iustified alle tho that mysdone, so that alle tho þat stonde in any wille forto forfete, they withdrawen hem and bicome good men; and also the kyng doth grace and allegeaunce to marchauntis of the tribute that they owe to the kyng, and maynteneth the marchaundise and þe ricches diligently to be kept and diffendid, and þat is þe cause that the cuntre of Iewes is fulle of pepille, and of marchaundise, and of alle ricches, for of alle þe partis of þe world marchauntis approchen to them, for in hem men fynde grete wynnyngis. And in þat cuntre straungers riche and pore are sustenyd and holpene. Wherfore þe tribute of þat lond, and þe rentis of the kyng ben euermore growyng and encresyng.

a kyng owith not to do no vyleny ne hyndryng to Marchauntis, but forto done hem right gret worshipe, for they go thorugh alle þe world bi see and londe, and þey wol report as they fynde, good or yville. And the kyng owith eythir bi him silf or bi his trewe depute to done even Iustice in yeldyng to every man that is his of right, and than shalle the worshipe and the ioye of the kyng encrese, and [he shall be] the more dowtid of his enemyes, and lyve and regne in prosperite and pees, and shall haue at his wille alle his desires.

alexandre, dere sone, desire nought worldly thingis that are passyng and corruptible, but thynke that thou must leve alle and go hens nakid. Caste than thi desiris vnto tho thingis that euer shulle laste, that is, the lijf of the world perdurable, where that euyr is myrthe and ioye without ende. leue þe noughti lyf of bestis that euyr lyve in filthis; trowe not lightly alle that that men wille telle the, ne be nought ouyr hasty in yevyng mercy vnto them that thou hast conquered, and evir thynke afore of thingis that are possible to come. Sett not thi desire to gretly in excesse of metis and drynkis, for it wolle norisshe the in slepe and slouthe, and stere the vnto lecherie, which is most destruccioun to mannys body.

nobille emperoure, sett nought thyn hert in lecherie of women, for þat is the lyf of swyne. Ioy and worshipe shalt thou noon haue, while thou governyst the aftir that lijf and aftir the lijf of vnresonable bestis. Dere sone, lecherie is destruccioun of body abreggyng of lijf and corrupcioun of vertues; Enemy to conscience, and makith a man oft femynyne. In whiche is oft tyme found cowardnes, and þat is the grettist poynt of repreef that may be vnto Chyvalrie.

it is semely to a kyng sumtyme with his pryncis lordis and othir that ben honest gentiles, forto delite him in honest pleyes and myrthis, and forto haue many dyverse mynstralcies in his audience, and dauncyng and syngyng, for whan the kynde of man is reioysid in myrthe of kyndely nature, the talent of man takith therof gret strengthe and corage in alle manhode. Than if thou delite the in suche myrthe, loke that it be doone in honeste and pryvy place, and whan thou art in þi most myrthe kepe the wel from ouermoche drynke, but lete othir haue drynke at wille, and than shalle þou here many pryvy thingis discoverid, than take to the tho that thou lovist best, that they may reporte to the an othir day of that men seyne and tellen in here dronkenshipe; Onys or twyes ayere suffisith to haue suche maner myrthis. And euyrmore loke that thou holde alle thi lordis in gret worshipe as they ben of estate, and diuerse tymys make them ete with the on aftir an oþir, and yeue hem rewardis of Iewellis or of riche clothyng after that they ben of estate and worthi; and loke þat ther be no man of thi counselle ne famulier with the, but if he be rewardid with yeftis of thi largesse, for ellis makist thou not ther hertis toward the in trusty loue, nor savist not thyn estat.

dere sone, haue euyr thi countenaunce in sadnesse and vse not to laughe ouermoche, for bi ouermoche laughyng men that be wise chesen a foole, or ellis a man without sadnesse. And a kyng owith to do more worshipe to men of his counselle than to othir. And if any violence be done in thi court or in thi presence, lete it not skape vnpunysshid that othir mowe be ware. And regarde owith to be take in punysshyng, for sum mannys persone is more worthi than sum othir is, and sum tyme must be doon rigoure of lawe, and sum tyme it must be abreggid aftir that the persone be of estate. Itt is writen in the book of Macabeus that a kyng owith to be louyd and preysid, that is like to the Egle, which hath lordshipe aboue alle fowles, and noon to the owle, whiche that is suget and aferde of alle fowlis. And therfore if any man do violence in the presence of thi royalle maieste, thou must considir if it be don by pley to make othir forto laughe and be glad, or if it be don in dispite and reprefe of thi presence; for vnto the first longith correccioun, and to that othir longith nought but deth.

alexandre, dere sone, the obeyshaunce of a kyng cometh thorugh foure thingis: for goodnes of þe kyng, for gentilnes, and for worshipe that he vsith, and for reuerence that he doth to hem that are worthi. Dere sone, vse these condiciones, and thou shalt turne the coragis of thi sugetis at thyn owen desire; and loke that no wrongis ne Iniuries be doon to thi peple, that thou yeve hem no mater to speke ayens the, ne do neythir, for oft the voys of the peple doth harme, if it be in malicious wille, and wite thou welle that the wisdome of þe kyng is the ioy of his dignyte, and of his reuerence, and is enhaunsyng of his rewme. Than reuerence and souereyne wisdome is aftir þat love be in the hertis of his sugetis. It is founden in bookis that a kyng is among his sugetis as is the reyne in erthe. And of alle creaturis lyvyng, for of reyne cometh first the wey that ledith marchauntis into alle londis, whiche marchaundise is helper to alle biggeris. And alle though in Reynes cometh some thondris and dissesoun wederis with lightenyng and othir tempestis, whereby man and beste is oft perrishid, and yet alle though suche accidentis ben yville, it makith men & women crye for fere, that wolde but litille thynke on god or on his myghti power, and so it makith folke forto thynk and considir that þe Rayne cometh of goddis grace and of his endles mercy; and suche ensampil thou mayst take of the wynd þat cometh also of the tresoure of goddis mercy, for bi the wynde men be mevid on the watir to alle londis to fecche and brynge thyngis that ben helpeliche to mannys kynde, and yet by the wyndis comen many perellis and lettyngis in watir and londe, and gret ricchesse is cast in the see, and by the wyndis are engendrid many corrupcions in the eyre, of whiche cometh many venemous pestilencis and othir diuerse diseses, and then folke pray god and requyren him that he take fro them tho diseses. Neuyrtheles god suffrith the planetis forto make and holde her cours in the rewle and ordir as he ordeynyd hem, for the wisdome of god peysith euenly, and ordeyneth alle thingis forto serve to his creaturis, and that did he of his high goodnes benygnyte and mercy. And this same ensampille may thou fynde in wyntir and in somer, in whiche the souereyne wisdome of god hath ordeynyd the coldes and the hetis for the engendryng and encresyng of alle naturalle thingis, and evyr many diseses comen to mankynde bi gret rigoure of colde and also of hete. And þus it farith, dere sone, sumtyme of a kyng whan he doth many greves and disesis to his sugetis, for than they beren it welle grevously ayens him and ayens hert; but whan the peple seene and knowene that bi the grace of god and good governaunce of þe kyng that they arne in pees and welle governyd, they foryetene the yvelis and disesis above seide, and thanken glorious god that he hath purveyde hem so wijs a kyng in governaunce.

i Prey the, dere sone, that thou oft enquere of þe necessite of thi sugetis, and bi thi power thou helpe hem at her nede. Also thou must chese a man þat is good and trewe, and that louyth god and rightwisnes, and kan the langage of thi sugetis, to whom thou commytte thi governaunce of thi sugetis, and that he governe hem pitously and in loue; and if thou do þus, thou shalt plese thi creatoure, and he shalle kepe thi Rewme, and the gladnes of the sugetis is kept þoruȝ mercy of the kyng.

dEre sone, y counselle the that thou gete gret purvyaunce of cornes and of alle othir vytaylis that the cuntre haue habundaunce therof, so that whan the tyme of derthe cometh thou maist with thi purveaunce and forsight helpe thi sugetis in her nede, and do crie and make knowe whan tyme is of thi vytaylis, and thi refresshyng thorugh thi Rewme in alle citees and borowes, that it may be fette of thi folke at nede, and this shalle be gret preysing to thi name, that so kanst ordeyne for the sauacioun of thi peple; than shalle þi sugetis with gret corage done alle thi comaundementis with fre hert and good wille, than shalle thi deedis falle (falle)falle repeated in MS. to gret prosperite, and euery man shalle merveyle of thi gret wisdome, and thus shalle thi wisdome be seen and knowe of alle men, and alle men shalle knowe and speke of thi forsight, and holde the gracious and worthi to ben a governour, and thus shalle þou stonde in love and preysing, and euery man loth to do the offence.

aLexandre, dere sone, among alle othir thingis kepe the wel fro shedyng of mennys blood, for that longith only to god, for he knowith þe hertis of alle men, and wot what euery man is worthi to haue. Therfore take not vpon the goddis myght but if thou haddist his knowyng therwith. The doctour Hermogenes saith that he that slethe the creature that is like to god, alle the vertues of hevene cesse neuer of criyng to the maieste of god, saiyng, "lord, thi servaunt wolle be like to thee, takyng on him hasty and sodeyne vengeaunce," and wite this wel that who so sleth any man without cause resonabille, god wol avenge the blood, for god saith him silf vnto the vertues of hevene, "lete be, lete be, for in me is the vengeaunce, and y shalle quyte it." And wite þou welle that the vertues of hevene leue neuer of criyng of vengeaunce for mannys deth, vnto the tyme that god hath herde hem and done his iustificacioun in vengeaunce doyng.

dEre sone, wite welle that y haue had knowleche of moche disese in my tyme, and therfore haue oft in memorie the dedis of thi forne fadris, and thynke how they haue lyvid, and so maist thou se and knowe bi many goode examplis how þou shalt done in thi governaunce in tyme comyng of tho dedis that are passid; and loke thou haue no dispite, ne greue nought him that is lesse of myght than thou arte, for often it is sene that god encresith sympille men, and makith hem riche, and so cometh the pore man to power to quite that is done to him afore tyme, good othir yville.

also kepe wel thi feith and thi word euermore, and alle thi hestis that thou hast made and false neuer thi tonge, for that bilongith to no man þat coueytith to haue worshipe; it is a poynt þat perteyneth only to folke that be feithles, Strumpetis and thefes; and alle that it vsith comen to yville ende, alle though it seme þat it doth good for a tyme. And what good cometh therof þou maist vndirstonde in many weyes, for bi feith are citees and castellis holden, and gret worshipe vnto hem þat so trewe are founden in here feith; and tho that are false of her feith bitraye her lord and hem silf bothe, and comen vnto a shamefulle deth, and that is her ende. Also bi feith and bi heste men kepe the comaundementis of god, and haue euer lastyng lijf for her rewarde; and tho that breken her feith, ther is no man kan deme hem iustly, but only god aboue. And vndirstonde þat euery man hath two spiritis folowyng him, that on drawith him to yville and wikkidnes, and alle the yville he kan he drawith him to, and yet he is þe same that shalle recorde and reherse alle his defautis at the day of dome in shame and shenshipe of him þat haþ wrought hem thorugh his entisement. This mater shuld make the aferd forto do any yville there as þou myghtist do good; kepe the also fro sweryng, for þou owist neuyr to swere, but if necessite axe it, as that he be highly requyrid therto. ffor the destruccioun that was of þe Assiryenes, it was bicause her kyng made many othis in disseyt of the citees that were next to him, and brake allyaunce of his hestis þat he had made vnto hem, and god sygh the falsnes of þe kyng and his counselle, and wold suffir it no lenger, but made her sugetis put hem into thraldome: dere sone, do so, that thi goodnes, thi lewte and thi curtesie be knowen and kid alle abowt, and þat shalle be kepyng of thi rentis and destruccioun of thyn enemyes.

dere sone, loke that ther be stodies and skolys in thi Citees; and comaunde alle men that þey sette her children vnto lettrure, and make hem be studyauntis in the nobille sciencis; and it longith to the to helpe and soccure alle that haue nede and haue no frendshipe, and thou must yeve sum prerogatif vnto studiauntȝ forto susteyne and helpe them in her stodiyng. And avaunce hem that are konnyng, be they pore or riche; preyse hem that are worthi, and worshipe hem that are worshipfulle; yeve thi yeftis often vnto them that are worthi, thus shalle þou stere hem and excite hem to preyse the, and to cronycle alle þi nobille dedis, the whiche owen perpetuelly to be in recomendyng.

alexandre, dere sone, trust neuyr in women, in her werkis, in her service, ne in her company, ne dwelle thou nought with hem; and if þou must nede haue company of sum woman, loke that thou preve hir welle and longe, and in deuerse wise, or thou trust to moche in her, for a man þat is in the possessioun of a woman, he stondith as do iewelis in the hondis of a marchaunt, whiche that hath power to selle or to yeve tho Iewellis to whom him lust; right so doth a man that puttith him in the hondis and power of a woman, he puttith his lyf and his deth in gret aventure: þou hast herd tolde that kyngis, dukis, and many othir worthi men haue ben dede thorugh venyme. Now the most violent venyme that any man kan deuyse or thynke is the yville wille of a woman, for ayens þat venyme is no leche that kan make tryacle, ne ordeyne medicyne or remedy, but only to fle the dampnacioun of hem. And also truste thou neuyr in oon sool ffisiciane, ne take neuer medicyne [from] on allone, but if gret nede make it, but lete many ffisiciens come togidre, and lete hem trete of that mater, and as they alle accorde, so is best to truste, for it is well perilous whan the lyf of a man stondith in the wille of oo persone. And thynke also, dere sone, whan thou were in Inde how thou haddist ben disceyvid thorugh thyn owen lust þat thou haddist to a maydene that was norisshyd with venyme, and had not y ben there and thorugh the craft that y knewe of phisnomye and of othir natures, thou haddist ben ded bi her; and therfore haue euyr abowt the good phisiciens and wise philesofris, that mowe telle the of suche accidentalle maters, and so maist thou kepe thyn helthe thorugh good governaunce; and thynke on thyn owen prosperite, the whiche is yovene vnto the of the excellent power of goddis maieste, and be suche in gouernaunce that þou maist be glorified and magnyfied in the nombre of wijs men.

dEre sone, y prey the and it may be done, that þou rise ne sitte, ete ne drynke, but if it be bi counselle of sum wijs mane that knowith the constellacions and þe course of the planetis; and vndirstond that glorious god hath made no thing without cause, but alle thyng with passyng resoun of his excellent and vnknowe science. The nobille Plato he stodied in the science of Astronomye, and fond and compassid foure qualitees and humoures contrarious, bi the which he had that nobille science and gret knowyng in alle thingis visible that god made. And haue noon affeccioun in folys þat seyne the science of Astronomy is nought to stodie ynne for hardnes therof, trewly they wote nought what they mene, for god made no thyng visible that it ne is able and possible to mannys witt forto vndirstonde. He that is a parfit studiaunt in that science, he may knowe and se pereylis and disesis that are to come of werres, pestilencis, famyne and othir accidentalle thingis the whiche he may vndirstond and ordeyne remedye: thus maist thou se and knowe þat it is good to konne þe arte and the cours of the planetis, and if thou kanst fynde no remedy, it is good that thou prey hertily to god that he ordeyne remedy, for as he wol so it shalle be, and no thing may withstonde him. for what disese the planetis shewe in her worchyng good men mowe so preye vnto god, by orisones, bi fastyng, bi sacrifice, bi almes dede doyng, and penaunce for her synnys, that god wille turne, revolue, and reuoke alle that men dowte. Nowe to oure first mater and purpose, it is to wite, that Astronomye is dividid in foure parties, þat is to wite, In the ordinaunce of the sterres; In disposicioun of þe signes and ther alyenyng and mevyng fro þe sonne; and this party is called Astronomye; that othir part is of qualitees, and also for to knowe the mevyng of þe firmament, and the degrees of þe risyng of þe signes that are vndir the firmament of þe mone, and this is the most worthi part of Astronomye, for þerin is the cheef knowyng of þat science. and there are 100028 planetis that ben fixe and meve not, of the whiche we shulle speke aftirward more playnly.

dEre sone, helthe is the most precious thing that longith to man, for it passith alle ricchesse, and alle helthe is [no] more but this governaunce evenly conioynyd bi attemperaunce of humoures; and evir glorious god ordeyneth þe world, and yevith many remedies to the attemperaunce, and shewid to his holy profetis the writyngis and sciencis of secretis, for in her writyng is founde alle thing comendable, and no reprefe ne foly as it is alday previd bi most wijs men; glorious god, worshipid he be in alle his werkis. Amen.

dEre sone, have in mynde that alle wijs men and naturalle philesofris seyne that man is made of foure elementis, and foure contrary humoures, the whiche haue euer nede to be susteynyd bi etyng and drynkyng, and ellis þe substaunce shulde fayle, and if a man ete and drynke out of tyme or ouyr moche it makith him febille, and to falle into dyuerse seeknes and many othir inconvenientis, and if a man ete and drynke moderatly and temperatly he shalle fynde helthe to his lyf, strengthe to his body, and helthe of alle his lymes. The philesofres seyne that if a man trespace the god of nature in good lyvyng, be it in ouyr moche etyng or in ouyr moche drynkyng, in slepyng, wakyng, traveylyng or restyng, in letyng of blood or liyng, And he outrage in eny of these, he may not fayle of gret seeknes, wherof y shalle shewe my doctryne and remedie. These delicate men seyne that alle that men don is forto lyve, be it in etyng or drynkyng, in gaderyng of worldly ricches, or in flesshely lykyng, it is nought done but forto lyue and last long, and y sey but if he iustifie him with temperaunce as longith vnto lastyng of long lyf he shalle fayle or he be ware. And he that wille [not] do ayens his owen wille, and refrayne him from ouirmoche etyng and drynkyng, but caste mele vpon mele, he is not abille to haue long lijf, for Ipocras kepte the observaunce of dyetyng forto lyve long, and enforcid him nought to ete and drynke. And also it is a grete helthe a man to be purgid at certeyne tymes in resonabil manere.

i prey the, dere sone, that thou wille kepe in mynde this trewe and certeyn tretis, and knowe that helthe stondeth in two thingis; the first is, that he vse and kepe to ete and drynke suche as he hath ben norisshid in his youthe. The secund is, that he purge him of yville humoures and corrupcions that greve him.

wHan the body is hoot and fulle of vapoures than are grete metis goode and profitabille, and that that shalle be diffied of that body shalle be of gret quantite, for the grete hete and vapoure of the body. And whan the body is smalle and drie, smale metis are goode and norisshaunt, and that that shalle be diffied of that body shalle be of litille quantite for the conditis that are strayte; and this is to take hede of, that a man vse metis and drynkis that longe to his complexioun, for and he be of hoot complexioun he shalle vse hoot metis temperatly, for and the hete euir growe and inflawme the body within bi surfete of ouyr stronge metis or drynkis, or bi any othir accident case, than contrary metis and drynkis are most helpeliche to his helthe; that is to sayne, colde metis and colde drynkis till that he be ayen in his good estate.

whan the stomak is hoot and good, than alle metis arne good for them that arne hote and grete, for suche a stomak is like vnto a fire that brenneth thorugh gret habundaunce of woode; but whan the stomak is cold and febille, than is bettir esy metis and drynkis tille that he be stronger and in more hete.

sIgnes of an yville stomak is yville digestioun, and that makith the body hevy and sluggy, and the visage bolnyd, and suche a man yeneth often, and hath sumtime disese in his eyen, and he rowtith moche in his slepe, and hath the mylte soure and bittir and fulle of stynkyng watir, and so is engendrid ventositees and swellyng of the wombe, and þat makith noon appetite to ete; kepe the then, dere sone, from metis and drynkis that are contrary to the or thou maist not recover.

dEre sone, what is the cause that mannys bodie is corrupte? it is for dyuerse complexiones and humoures contrary that are in him, and therfore y purpose to make and write in this present Epistille thingis that shalle be necessary, the whiche y haue drawe out of þe secretis of medicynes, for sum tyme come to a kyng diseses that are not honest no lechis to knowe; but the grettir nede were / and vndirstonde welle this lore, and thou shalt neuir haue nede to phisiciane outake the case of batayle. Alexandre, dere sone, whan thou risist fro slepe, goo a litille and that shalle strengthe þi membris, and strecche hem evenly, than kembe þi hed, for that dryuyth away the vapoure that cometh into thyn hed in slepyng, and dryvith hem fro þe stomak. In somer wasshe thyn hed with cold watir, and that shalle holde in the hete of þe hed and cause appetit of mete, than do on honest clothyng, for the hert of man reioycith gretly in precious clothyng and honeste: þan frete thi teeth with barke or with sum thing that is of drie and hoot complexioun and of bittir savoure, for þat makith the teeth clene, and distroyeth the yville savoure of the mouthe, and also it makith the voyce clere, and yevith appetite to mete; than frote welle thyn heed, for it openyth the shettyngis of þi brayne and comfortith the nekke, and makith the face clere, and amendith the blood, and lettith moche the horyng of the heere; than anoynt the with precious oynementis aftir that þe sesoun askith, for good odoure is gret plesyng to mannys lijf and norisshyng to the hert, and whan the spirit hath take refeccioun in good odoures, the blood renneth the more gladlier in euery parti of the body. Take than of a tre that is callid aloes, and of Rubarbe the weight of iiij d., and it wille take awey the flewme of þi mouthe and of thi stomak, and yevith hete to the body, and dryvith away ventosite, and makith good taste, and also that thou be oft tyme with the noblees, and wijs men of þi Rewme, and haue emparlement with them of the nedis of thi Rewme, and mayntene alle goode customes.

whan thyn houre of custome cometh that thi talent hath take the, haue a litille travayle or thou ete, in ridyng or goyng, or sum othir maner of laboure, and that helpith moche þe body, and dryvith away alle ventositees, and makith the body more light and stronge, and alayeth the hete of þe stomak, and wastith the yville humoures of thi body, and makith the flewme of thi stomak forto descende; whan þi mete is come afore the, ete first of that thou desirist most, with bred that is welle bake, and if þou haue diuersite of metes, ete first of that that is most light to diffie and most digestable, for at the bottome of thi stomak is the most hete to make digestioun, for as moche as it is next the hete of the lyver, þe which diffieth the mete bi sethyng in the stomak.

whan thou etist be nought to hasty, but ete with leyser and good masticacioun, or thou take it downe alle though thou haue gret appetite, for and thou ete to sone or ouyr hastily, the yville humoures multiplien in the stomak, and the stomak is ouyr chargid, þe body grevid, and þe hert hurte, and that mete dwellith vndefied in þe bottom of the stomak.

also, loke that thou drynke not pure watir whan thou hast eten thi mete, but if þou haue vsid it; for þe cold watir put upon thi mete coldith thi stomak and quenchith the hete of þi digestioun, and confoundith and grevith the body. and if þou muste drynke watir for þe grete hete of þi body or of þi stomak, take it attemperatly, and not ouirmoche attones ne to ofte.

whan thou hast take thi refeccioun ley the to slepe on a soft bed on thi right side þe tyme of an houre, and than turne the and slepe on þat oþir side as the thynketh good is, for the left side is cold, and hath nede to be chafid, and if þou fele any disese in thi wombe or in thi stomak, lete hete an hoot cloth, and ley it on thi stomak, or ellis take a fayre yong mayde and lete hir slepe in thyn armes, and that is the best hete for it is naturelle. Traveylyng afore mete yevith hete to thi stomak, but aftir mete it doth harme, and slepe before mete is not good for it drieth þe humiditees, but aftir mete it yevith norisshyng to the body, for whan a man slepith, than the kyndely hete drawith into the stomak alle that the which was spredde into alle the membris, and goth to the bottome of þi stomak on the refeccioun, and makith good digestioun, for the vertu naturelle makith good reste. And some philesofres seyne that the refeccioun at morowe is werse than is that at eve, for the etyng at morowe grevith the stomak, for the hete of the day spryngith, and therbi is the body more travaylid, and on þat othir side a man chafith him silf with dyuerse bisynesse, in goyng, in spekyng, and othir occupacions that longith to man þat cometh by the hete of þe day, and enfeblisshith the naturelle hete within and doth harme to the stomak, and makith it of lesse myght to diffie that in him is, but at eve is alle contrary, for the body is more restid and lesse grevid of naturelle hete, and the hete of alle oþir membres are more at reste, than cometh þe coldenes of þe nyght, and alayeth the superfluitees of hete, and doth the stomak moche good, for than hath he nought but of nature.

tHou owist forto knowe that he that hath in custome forto ete twies a day, and he vse to ete but ones, it grevith him for that he vsith not his custome, for þe stomak is out of his wone. ffor he þat usith him to ete at a certeyne houre, and he bigynne to chaunge that houre, he shall parceyve in short tyme þat it doth him harme, for chaunging of custome chaungith nature.

and necessite constrayne the to chaunge custome, thou muste done it wisely, that is to say, litille and litille, and thus with helpe of god shalle thi mutacioun be good; but be ware that thou ete no tyme, but þou wite that thi stomak be voyde, and hath made digestion of his first mete, and this shalle thou knowe bi thyn appetite; and if thou ete and haue noon appetite, þe hete of thi stomak shalle kele, and if þou haue good appetite it shalle hete of nature and make good digestioun, and beware that thou ete anoon as thyn appetite is come, and ellis it shalle resceyue yville humoures, the whiche shalle turne þi brayne, and disese thyn hed; for who þat abitith ouyr longe aftir that his appetite is comen, his stomak enfeblisshith, and his mete profitith nought to his body; and if it falle so, þat þou maist haue no mete whan þou hast appetit to eat, and thi stomak fille so by resceyvyng of yville humoures, than loke that þou caste or thou ete, and sone aftir thou maist take thi refeccioun in sauf manere.

hEre mayst thou see the foure tymes of the yere, and her foure qualitees, and her prosperite and difference, and contrarietees. The foure tymes of the yere are devidid thus. In ver, In somer, In hervest, and in wyntir. Ver bigynneth whan þe sonne entrith into the signe of þe Ram, and dewrith foure skore dayes and xiij, and xviij howres, and the fourthe part of an houre, that is, from the xiij day of marche vnto the xiij daye of Iune. In veer the tyme is so hote, þe wyndis risen, the snowe meltith. Ryvers aforsen hem to renne and wexen hoote, the humydite of the erthe mountith into the croppe of alle growyng thingis, and makith trees and herbes to leve and flowre, þe medis wexen grene, the sedis risen, and cornes wexen, and flouris taken coloure; fowlis clothen them alle newe and bigynne to synge, trees are fulle of leves and floures, and the erthe alle grene; bestis engendre, and alle thingis take myght, the lond is in beute clad with flouris of diuerse coloures, and alle growyng thingis are than in her bewte.

pRime temps, that is, veer, is hoot and moyste; in this time sterith mannys blood and spredith into alle the membris of þe body, and the body makith it intemperate complexioun. In this tyme shulde chykenys be ete, and kydes and eggis, soure letuse þat men calle carlokis, and getis mylke. In this tyme is best to be lete blood, for onys than is bettir than thre tymes an othir tyme; and it is good to travayle and to haue thi wombe soluble, and than it is good to swete, to bathe, and to goo, and to ete things that are laxatijf, for alle thing that amendith bi digestioun or by blood letyng it shalle sone retorne and amend in this prime temps .i. veer.

sOmer bigynneth whan þe sonne entrith into the signe of the Crabbe, and lastith iiijxx dayes and xij, and xviij howres, and the thridde part of an houre, that is, fro þe xiij day of Iune vnto the xiij day of septembre; in þis tyme are the dayes longe and þe nyghtis shorte. In alle cuntrees growe the hetis, and wyndis aslake, þe see softe, and the eyre clere and swete, cornes growen, and serpentis caste her venyme, the vertues of þe body are strengthid, and the world is fulle of goodnes. the tyme of somer is hoot and drie, and in this tyme sterith the Colre, and it bihovith a man in this tyme to kepe him fro alle tho thingis that are hoot and drie of complexioun, for they stere colre, and kepe the fro ouyrmoche etyng and drynkyng, for therbi shalt þou quenche þi naturalle hete. In this tyme ete metis þat arne of cold and moist complexioun, as welle mylke with vinegre as potage made with barly mele and ripe frute of soure savoure as pome Granate, and drynke litille wyne, and haunte no company of women; in this tyme lete no blood, but if greet necessite cause it; make no travayle but litille, and vse no bathes.

hErvest entrith whan the sonne entrith into the first degre of þe signe of the balaunce, and durith .iijxxiiijxx in MS. dayes and on, that is to say from the xiij day of septembre vnto the xiij day of Novembre. In þat tyme are the dayes and the nyghtis evene, and aftir þe nyght growith more, and the day lesse; the eyre wexith trobely, and þe wyndis entren into the Region of Septentrione, tymes chaungen and Ryvers discresen, and wellis wexen litille, the erthe and the trees wexen drie, and the beute of þe erthe and of þe ground fadith, and birdes sechen hoot cuntrees. Wilde bestis drawen to Cavernes, and serpentis sechen the hoolis where they may assemble and kepe her lyvyng; for wyntir is like an oold bareyne woman fro whom youthe is depertid. This tyme of hervest is cold and drie, in whiche risith þe black colre, than it bihovith to ete hot metes and drynkes, as chekenys, lambe, and oold wyne, and swete reysynges; and vse not moche goyng ne moche reste in liyng with women more than in somer, and kepe þe fro bathes, but it be for nede, and if þou wille do it, caste the to do it in the houre of none, for that is the hotist houre of þe day, and in suche houres þe superfluytees arisen and gaderen in mannys body. Also it is goode to purge þe wombe for an yville that men calle Asmon and Asmaton, and for alle othir thingis þat engendrith blak colre and refreyne þe humoures.

wYntir bigynneth whan the sonne entrith into the first degre of þe signe that men callen Motoun, and dureth vjxx dayes, that is, from the xiij day of novembre vnto the xiij day of marche. In this tyme þe nyghtis are longe, and þe dayes shorte, the colde is gret, þe wynde is sharpe, leves fallen, and alle thingis lesen her grennes for þe more party. Alle bestis drawen to her resortes into diches and Caves of mounteynes for colde, þe eyre and the tyme is blake; and þe erthe as an oold woman broken with age and nere deed; wyntir is cold and moyste, and therfore it nedith to ete hoote metis, as chekenys, hennes, motoun, and othir hoot metes, and fatte ffiges, notes, and reed wyne, and be ware that thou be not laxatijf, and lete no blood, but it were the gretter nede, and enfebille not þi stomak with excesse of mete ne of drynke. Ne companye thou nought moche with women, but it be attemperatly. And bathis are goode to be vsid in tyme of colde. þe hete naturalle gederith togidre in the body, and there good digestioun is bettir in wyntir, and in ver than in hervest or in somer, ffor in hervest and in somer the wombe is colde, and þat tyme be the pores open, for hete of that tyme and nature spredith it through all parties of the body, and therfore the stomak hath litille part of þe hete, and þat lettith the digestioun and the humoures gaderen.

alexandre, dere sone, aboue alle thingis kepe thi naturalle hete, for as long as naturalle hete is attemporat in thi body, thou shalt haue good hele and vndirstondyng. And vndirstonde þat in two thingis and maners deyeth a man, that on maner is naturalle, as age þat ouircometh man and distroyeth þe body; that othir is bi accident maner, as bi seeknes take thorugh mysgouernaunce, or hurtyng of egge tole, and many othir happis of aventure.

dEre sone, there are thingis that makith the body fatte and moyste, that is, reste and replevisshyng of dyuerse metis and swete drynkis, as wyn that is dowsett, mede, and mylke, and slepe aftir mete, soft liyng, and alle good odoures, bathes of fresshe watir; and if thou bathe the, dwelle not longe therin, for it wille make þe more feble, and haue in thi bath thingis welle savouryng, and drynke no wyn but it be allayed with watir of a floure callid Alchymyng, and put of þat watir in thi wyne for it is hoot of natur. And in somer vse þe flouris of violett and malowe, and othir thingis of cold nature, and haue ones in þe moneth a vomete, and namely in somer tyme for castyng clensith the body, and purgith it of yville humoures þat are within the body; and though ther be litille humoures in the stomak yet it comfortith the naturalle hete, and whan thou hast welle caste, than fille him with humydite and good grennesse, and than þi stomak is in good disposicioun forto make digestioun. And if thou governe the thus, þou shalt haue ioy in thyn hert and gladnes, good hele, resoun and good vndirstondyng, glorye and worship of thyn enemyes. Also sumtyme þou must delyte the in pleyes, in biholdyng of fayre men and fayre women, and redyng delectable bookis, and in aray, and weryng of royalle clothyng after the tyme of the yere.

tHese thingis are they that makith þe body lene. Excesse of mete and drynke, ouyr moche travayle, moche stondyng in the sonne, moche goyng, moche slepyng afore mete, moche wrath, moche fere, and bathyng in watris þat be of Sulphure nature. Etyng of salt metes, drynkyng of oold wyn, ouirmoche to vse chambir worke. Ipocras seith that who so bathe him with fulle wombe shalle haue seeknes in the bowelis, and also he that lythe with women wombe fulle. And also he þat etith oft tymes hoot fisshe, or that drynketh mylke and wyne medlid, is able forto be a lepre, þus saith ypocras.

the body is divided in foure partes, the first party is the hed. Whan superfluytees assemblen into þe hed and yville humoures, thou shalt fayle and knowe bi þese signes, thyn eyen shalle be trobille, thi browes shalle wexe grete, thyn eyen betene, thi nose thrilles wexe strayte, þan and thou fele this in the, take wormode, and do it in swete wyne, and lete it boyle with the Rote þat is callid Pollygony, so that by boylyng the wyne be half wastid, than put it in þi mouthe and holde it longe, and wasshe welle þi mouth therwith, and ete thi mete with þe grayne of whijt mustard made into powdir, and it shalle profite the, and if thou do not thus, thou shalt haue gret disese in thyn eyen and in thi brayne, and in many othir partis of thi body.

tHe breste is the secund parti of þe body, and if seeknes come therin thus shalle thou knowe, þi tunge shalle be pricchid, þi mouth shalle be bittir, and þe mouth of þi stomak shalle be soure, and thi membres shalle ake, than it bihovith that thou ete but litille, than take a vomyte, and aftir þi castyng, take sugir rosett with aloe, and mastyk and chewe alle harde, and than mayst thou ete a good soule aftir as thyn appetit takith the. And aftir mete take an electuarie that is callid dyonysion, and if thou do not thus þi membres wolle ake, disese cometh in thi Reynes, and so folowith the axcesse and enpechyng of þi tonge, þe whiche wolle lette the to speke, and many othir seeknessis.

the thridde parti of þe body is þe wombe, many yville humoures cometh therin. And thus shalle thou knowe, thi wombe shalle swelle, and thou shalt ake of stiffenes þat cometh therin, þe knees wexe grete, and thou shalt go hevily and with disese. It bihovith the then to be purgid with sum light medicyne, as y haue seid aboue. And if þou do it not þou shalt haue akyng of thyn haunchis and of thi mylte, and in thi bak, and in thi ioyntis, and disese of þe flixe, and disese of thi lyvir, and yville digestioun.

the fourthe parti of þe body be the Ballokis, where superfluytees and yville humoures engendren, and thus thou shalt knowe, thyn appetit shalle wexe cold, and þou shalt wexe roynous on the ballokis, and on þe share. Take than mugwede, the herbe with the Rote, and put it in good whijte wyne, and of that wyne drynke a litille euery day at morowe, with a litille watir or hony, and ete not ouyr moche. And if þou do not thus, thou shalt haue disese in the bleddre, and thou shalt not mowe pisse, and also thi ballokis wolle ake, and in thi bowellis thou shalt be disesid, and also in thi lunges; and there may engendir the, the stone.

I haue redde that ther was a kyng, and [he] made a gret assemble of alle the beste phisiciens in Inde, and in Grece, and comaunded hem to make him such a medicyn so nobil and profitable that ther shulde nede noon othir helpe to mannys hele. The Grekis seiden that who so euyr dranke euery morowe twies his mouth fulle of hoot watir þat it shulde make a man hoole, and þat him shulde nede noon othir medicyne. The phisiciens of ynde seiden that who so ete the graynes of whijt mylle fastyng with watir cresses it profitith moche, or who so ete eche morowe of alibi Amei 7 dragmes, and of swete grapis and Reysynes, he shalle haue no dowte of flewme, and he shalle haue the bettir vndirstondyng, and he shalle haue no quarteyne, and who so etith notes or ffygis with leves of Rewe, that day him thar drede of no venyme. And euyr peyne the to kepe the naturalle hete of thi body, for the distruccioun of thi body cometh of two thingis and two causis, that on is naturelle and þat othir is ayens kynde. The naturalle distruccioun is for the contrariete of complexioun of man, for whan age surmounteth, the body it must nedis noye. And that that is ayens kynde, it cometh of accident aduenture as by swerd, spere, ston, or any case that cometh of seeknes, by yville governaunce, and excesse of metis and drynkes, for some metes are smale, and some metes are grete, and some are mene. Smale metis engendren good and clere blood, as bred of good whete, Chekenys, Eggis, hennes. Grete metis ben goode for hoot men that travaylen, and namely aftir mete. The mene metis ben goode, for they engendren no swellyng, no superfluytees, noon yville humoures as kedis, lambis, and geldid shepe, for they are hote and moyste, alle though they ben harde whan they ben rostid and hoot in the wombe.

the fisshis that ben of thynne skyn, and norisshid in fresshe watir Rennyng is bettir and more holsome than any othir. Kepe the fro fische þat is hard skynned, for þat is werst, for it is norshyng of wynde, whiche is cause of moche disese.

alexandre, dere sone, it is holsome to take sowre Syrepe fastyng for flewme and yville humors that habounde gretly, and that Syrepe is an excellent remedy ayens flewme. And y haue merveyle þat man may deye þat etith bred of good whete and fresshe, and drynketh clene wyne of grape attemperatly, and kepith him fro ouirmoche etyng and drynkyng and travayle, and if seeknes come to suche a man, it is nedfulle to worche wisely and do to him as to a dronken man. Wasshe him with hoot watir, and aftir sett him on a Rennyng Ryver, so that he haue grene leves of wylowe about him, and anoynte his stomak with an oynement that men calle Triasendale, and lete him haue savor of encence and othir good spicis among. And if a man wolde leve the drynkyng of wyne that hath euyr be norisshyd therin, he may not leve it attones, but litille and litille, and make him drynke of verious and watir, and thus may he kepe his helthe and his complexioun.

dEre sone, rightwisnes may not ben ouyr preysid, for it is of þe propir nature of glorious god, and it is made to sustene all Rewmes for helpe of his servauntis, and rightwisnes owith to kepe the royalle blood, and the richesse of the possessioun of sugetis, and governe hem in alle her nedes; and what lord doth thus, he is in that case like vnto god. Rightwisnes is forme and vndirstondyng, whiche god made and sent to his creaturis. and bi rightwisnes was þe erthe bildid, and kyngis made to mayntene it, for it makith sugetis obeyshaunte, and prowde men meke, and savith the persones from harme, and therfore seyne men of ynde that Iustice of a good lord is bettir to þe pepille than the habundaunce of goodis of the erthe, and bettir than the reyne that fallith from hevene. Onys it was founde writen in a stone of þe tunge of Caldee, that a kyng and rightwisnes are bretheryn, and that þe which on hath nede of an othir hath nede of þe same, and þat on may nought do without þat othir. ffor alle kyngis were made to mayntene Iustice and rightwisnes, for it is the helthe of sugetis. Dere sone, whan þou hast oughte to do be governyd bi counselle, for þou art but on sool man, ne telle nought alle þi thought of thyn owen cast to thi counselle, but here what eche man wolle say, and than maist þou deme in thyn owen witt þe best of hir witt, and of þyn owen witt, and þus shalt thou be holden wijs and worhipfulle for thi governaunce. Shewe not thi thought vnto tyme thou performe thi wille of the which thou hast take thi counselle. But considir welle which persone counselid the beste, and haue him in cherte. And if he be a yong man þat yevith the good counselle haue him not in dispite for his youthe, ffor it happith many a tyme and often þat a man is borne in suche a constellacioun þat good counselle is yeue to him of god. As it bifelle in a tyme in þe cuntre of ynde, ther was borne a child in an hous there as a wys man was herbrowid, whiche man fond by the planetis þat that child þat was borne in that constellacioun and signe shuld be wys, curteys, and of good counselle, and shulde be louyd of kyngis and grete lordis, and yet he wolde not telle it to his fadir, for he was but a poore wever. So it fell that whan this child was of age, they wold haue sett him to a craft, but for betyng or fayre speche that they kouthe do he wolde neuir lerne, and than they lete him do his owen wille, and than he yaf him alle to the science of Astronomye, and aboue alle thingis on erthe vnto the governaunce of a kyng. And at laste he was the governour of a kyng and of alle his rewme. Alle the contrary fille of a kyng of ynde þat had two childrene; whan þat on child was woxe the kyng sett him to lerne science in the grettist vnyuersite of alle ynde, and had the beste maystir of þat lond, and was taught most diligently, as it ought to a kyngis sone. And yet the gret wille of þe fadir, and the gret bisynes of the doctoure myght not festene no witt vpon him, ne he wold not enclyne his hert to no science. Wherfore þe kyng in gret wrath lete assemble alle þe philesofris of his lond to wite wheron it was long, and they seide he was borne in suche a constellacioun that he had noon othir grace. And therfore, dere sone, dispise neuir a man of poore birthe, ne of litille havyng, ne bi his persone, and thou se in him science and good counselle, for god wolle yeve his grace as him likith, and shewe his myght as welle in poore as in riche. A wijs man of mede wrote to his son on this wise, "Dere sone, in euery nede take counselle to thee, for thou art but oo man as on othir is, on that othir side y amonisshe thee, that thou ne make oo soole man thi leef tenaunte forto yeve him thi power, for he myght with a cawtele distroye thee, and alle thi Rewme. Truste nevyr in him þat settith alle his bisynesse to make tresoure and gadir money, for he wolle serve the nought for love, but for gaderyng of gold, and suche men wolle slouthe thi worshipe, and suche men mowe welle be liknyd to helle, for helle hath no grounde. And the more a man growith in ricches, the hyer encresith his covetise in good. And wite it welle that suche officers abowt a lord or a kyng are but distroyers of his worshipe in many casis, for it myght happe that for covetise he shuld bitraye the or consent vnto thi deth. Therfore, dere sone, thou shalt loue that creature that is in office with the, and bisieth him to save thi worship, for þat is the grettist tokene of loue." God made man, dere sone, creature resonable, and he made neuyr in beste oþir than is founden in man. ffor a man is hardy as a lyone, fferd as an hare, skars as an hound, harde and sharpe as Ravene or Crowe. Meek as a turtille, dispitous as lyonesse, chaste as a dowve. Malicious and angry as a ffoxe, lowe as a lambe, light as a Goot, and lijk to a Got in many condiciones, hevy and slowe as a bere, precious and dere as an Olyfaunt, ffool and rude as an asse. Rebelle as a litille kyng, obeyshaunt as a pecok, gret speker without profit. Profitable as a bee, vnbounden as a boore, strong as a bole. Smytyng bihynde as a mule. Resonabille and chast as aungille, lecherous as swyne, ffowle as an Owle. ffayrist of alle creaturis, and shortly to say that ther is no condicioun in best, ne in planet of heuene, ne in erthe that it ne is founden in man, and therfore the philesofre callith man the litille world.

dEre sone, it bihovith the to haue a secrete man to yefe attendaunce to thi privat writyngis, and to conceyve thyn entendement, and he must be a fayre speker, and on that kan comprehende thi wille in dewe ordir, and enditt fayre langage; for as a fayre Robe is worshipfulle to a kyng, so is fayre endityngis, emblisshyng of his maieste of lettris vndir his seele. And also he owith to be a man of good feith and trewe, and wijs to knowe thyn entendement, and take souereynly hede of þi worshipe, and þat no man be so prive with him, forto se þe lettris of thi secretȝ, and loke þat alle officers be welle rewardid for her bisynesse, eche man in his degre, and enhaunce hem so in avauncementis, to whom euery man hath hool hert to, and doth thee dewe and trewe service, for in trewe servauntis is alle the glorie and high worshipe of thi lijf and thi distinccioun.

dEre sone, messangeres shewen the wisdome of hem that senden hem, and a messangere is the eye, the ere, and the tunge of the lord; than it bihovith a messangere to ben the most sufficient and cherfulle speker, wijs, honourable and lele, and that he loue þithi repeated in MS. worship and thyn honure, and hate alle thi dishonoure, vnto suche on discouer thi counselle, and in case thou may not fynde such on, enquere the on that wolle trewly bere thi lettris, and kan report an answer. And if thou fynde thi messangere be couetous forto take yeftis of them that they are sent to, truste not in hem, but refuse hem for euyr. And make neuir thi messangere of man that is dronkelew, for bi him shalle be seid and tolde alle that he knowith. And also make not thi messangere of no gret officer, ne lete noon suche go fro the, for that myght be distruccioun of the and thyne and of thi rewme also. And if thou myght perceyve that þi messangeres did to the any tresoun thorugh takyng of gret mede, deme thou than as the thynkith they are worthi, for trewly y kan not.

dEre sone, the peple and thi sugetis is the hous of thi memorie, and þi tresore by the whiche thi reme is conformyd, thi sugetis are thi gardyne, in the whiche are many trees, beryng diuerse frutes, on these trees are many braunchis, beryng frutis and sedis, and multiplien in many maners, and diffence and durabille tresoure of þi rewme. It nedith the than þat thi sugetis be welle governyd, and thou to haue in hert alle that is profitable vnto hem, and that no vylenye ne extorcion be done vnto hem, and that they be gouernyd aftir þe maners and oold customes of her cuntrees, and yofe hem such officers that entende not to ther distruccioun, but forto governe hem welle and iustly, and þat tho officers be of good condiciones, wijs, lele, and pacient, and if he be contrary, the sugetis that first were goode shulle wexen rebelle to hem and the bothe, supposyng that it be mayntenaunce. On that othir side loke that thi Iustices be wijs and Iuste men, for þat is thi worshipe and ende of thi name, and perpetuelle fame to thi Rewme. And that thi Iuges haue trewe notories, so that thi Iuges be not corrupte with false covetise and yeftis as they ben oft tymes. And, dere sone, y amonysshe the that thou vse chyvalrie in dedis of armes, bi good governaunce and good counselle and trewe. And avie not him þat puttith him into batayle, for envye or foly or covetise, ne presumpcioun. And haue no dispite of a good man of armys though he be poore, for often tymes it happith a poor man to doo as good a dede of armes or feete of werre as a lord. Norshe alle men with comfortable wordis and goodly, and bihote hem yeftis and worshipe, and loke thou lakke no thyng that is nedefulle vnto armes. And whan thou sest thyn enemy Renne, Renne nought on him sodeynly vnavisid, and loke thou haue goode waytes and aspies in thyn oste. And euyrmore, and thou mowe, logge nere a mounteyne or an hille, for the valey wantith nothir watir ne woode, and haue euyrmore plente of vytayles, and aboue alle þingis haue plente of trompis and trumpetis, and othir dyuerse mynstrelsies, for þat makith gret vertu in mannys corage, and gretly discomfortith enemyes, and puttith hem to divisioun and drede, and be not alwey armed in on armes, but in dyverse. And loke thou be welle stuffid of good Archers and Arblasteres, and sett in good governaunce and ordinaunce, some to renne, and some to stonde and abide batayle. And whan thou entrist to fighte comforte thi meyne with fayre wordis, and that shalle yeve hem hert and hardynesse forto abide in batayle, and euyr kepe the wel from tresoun. And euyr be wel purveyde of good horse and wel rennyng, so that nede were that thorugh tresoun or any othir adventure it nedid thee to fle, than thou maist bi thi swyft horse save thyn owen persone. And if þou see thyn enemyes fle, chase hem nought to hastily, but holde thi folke togidere on þe best maner thou kanst, for oft tyme in chasyng of enemyes a man is disseyvid and deed. And if þou assayle castelle or towne, loke that thou haue Engynes and Gonnes gret plente to breke the wallis and the yatis, and good crafty mynoures, and by any wey that thou mayst bireve hem her water, for that is the most confusioun in any holde. And if thou maiste not reve hem her watir, loke that thou ordeyne forto envenyme it, and haue to the two or three of that othir side, forto telle the her castis and her counselle. And if thou mayst haue thi purpos othirwise than bi batayle, y rede thee take it, or ellis do thi worste vnto thyn enemyes, and on alle wise worche by counselle.

amonge alle othir thingis caste the to knowe the mervelous science of ffysnomye, for therbi thou shalt knowe the natures and the condiciones of alle folke. And this science fonde a gret clerke that hight, ffysnomyas, the which serchid the qualitees and the natures of alle folke. In the tyme of this ffysnomyas reynyd the nobille and excellent doctoure ypocras. And for this ffisonomyas bare such a name of wisdome the disciplis of ypocras portreweden the liknes of her maystir, and bare it vnto fisnomyas, and bade him "Iuge the nature of him that that figure was lijk to"; and than he seide, "that man that is lijk to this figure, or þat þis figure is lijk to, is lecherous, and baratous, and boystous"; than they that had brought this figure to him, they seidene, "O fole, this is the figure of wijs ypocras, the best man and the wisist that lyvith." Than seide phisnomyas, "I knowe welle this is the figure of wijs ypocras, and y haue seid and Iugid the sothe theron, but of his wijsdome and resoun he refreyneth him silff from these vicis that nature shewith in him." These disciples come home to her maystir, and tolde him of her doyng; than seide ypocras, "y haue herde tolde moche of the wijsdome of phisnomyas, but it is previd in doyng now, so that y shalle holde him euir a passyng wijs man; for trewly he hath iugid þe trouthe." Therfore y haue writen to thee, dere sone, the rewlys abreggid of this science of ffisnomye, in whiche þou shalt fynde greet loore. And thou se a man that is of febille coloure, fle his companye, for he is lecherous, and enclyned to many yvelis. And thou se a man that is glad laughyng, and whan he lokith on the is dredy and ashamyd, and his visage wexith reed and sigheth, and the teeres fallen in his eyene whan thou blamyst him, wite welle that he doutith and lovith moche thi persone. And kepe the welle from him þat hath not alle his [membirs] fulfilled of byrthe, or is markid in the visage, and from alle tho that are of yville forme and shappe. The beste forme is in mene men that haue the eyen and the heere blak, the visage rounde, coloure whijt, reed, and browne medlid togidere, these haue hool hert and trewe, they that haue the hed meene, not to litille ne to moche, and speken litille but if it be nede, and the voyce swete, suche complexioun is good, and suche men take nere the. And the heer be fulle and softe, that man is deboner . . . . . . . . . . . . . . . . . . . . . One leaf had gone from here before the MS. was bound.coloure, bitwix whijt and reed, with soft heere and playne, and eyen menely grete and rounde, þe heed wel made of good mesure, good nekke and sufficient longe, and hath not the leggis ne the knees ouyr flesshy, þe shuldris a litille goyng downeward, the palmes, þe fyngris sufficient longe and nought ouyr grete, and laugheth litille, and skorneth no man, and hath laughyng visage and glad, this man is good in alle nature. Dere sone, it is not lefulle to Iuge of oon signe in a man. But thou muste considir alle þe signes in him, and than take hede on the signes that most habounde in man, and deme þe beste most naturalle party.

who so wold lordshup pesebly mayntene, and a roialme to gouerne aryght, tow thynges he moste haue. One is that he be wyse, suttyle, and remembrit that aftyr good lawes and ryghful wysely may and can to deme betwen al maner of folke, and afor althynge euynly betwene grete men and Smale, ryche and Power, wythout goynge assyd owt of lawe. That othyr is force of Powere, wher-throgh he may his reme kepe, mayntene, and defende. This may he do by the fryst lyghtly. For who-So by witte and conynge doth ryght to euery man, wel as frende he owyth to be louyd of euery man, and as a ryghtful lorde to be dowtid and dredid. Onto Suche a prynce al men gladly obeyeth. This obeyaunce and force is not only by ryghtfulnes, but also by fredome and larges, And therfor a prynce owyth frely despende amonge his folke, and wysly eueryman rewarde aftyr his deserwynge. But whate myschefe folwyth of chynchry and folargesse, ye schal sene hit aftyr in this boke.

IN olde tyme in kyngis ther was wondyrful reddure of ryght to kepe wel the lawys, wherof tellyth the wyse clerke Valery, that kynge ȝalente stabelid many good lawis in his Cite of locre. Of the whych this was oone, "That who so euer were atteyntid of Spowse-brige, he sholde lesse both his eighyn." Aftyr hit be-felle his owyn Sone to be founde in the Same Syne, and al the Cite atte the Honour and reuerence of the fadyr, to the Sone relessid the Payne of the eighyn,eughyn, MS. But the kynge ne wolde nat Suffyr by his will. They of the Cite so Entierly praid and bosoght the kynge, that he grauntid oone of his Sones eghyne to be Sawid, But for-why he wolde not his law breke, Fryst he makyd his owyn eigh to be out-rasit, and Sethyn oone of his Sonnes, And So he mayntenyd his lawe, and relessit the duresse of the laue. So that wondyrfull euenys hym departid betwen the Pite of the fadyr, And the ryghfulnesse of the good Iuge. By this apperid wel, that by law he Iugid al otheres ryghtfully, that wold not spare his Sone. Of force of Powere hit apperid also, and hit is to witte, Force of Power is noght aftyr the nombre of pepill, but aftyr the myght of tham that in armes ben prouyd, and aftyr the good gouernance of the witti and wyse Prynce, wyth-out wyche nombre of pepil lytill is worth or noght. Of this We fyndyth i-write, that Xerses, kynge of Inde, that wolde batailli with the Pepil of grece, strongly gederid huge hostis of whych no man couth tell the nombyr. Wherfor some of his men sayde that the Grecans wolde not abyde to hyr tythynges of the battalle, but fle at the fryste hyrynge of hit. Otheris sayde that the grecanys (or grekis, whych you semyth beste Englyshe) ne shold not be scomfite, forthy so few Pepill wolde not meld in battail, but a-noone thay wolde be al fallynge dovne, and take of the gastnys Of So grete an hoste. Otheris Sayde that hit was to drede that thay sholde fynde the Cite of grece woyde, that the kynge sholde not fynde werre that he myght werre, othyr his Pouere Show. Otheris sayd that vnneth wolde Suffice to ar kynges hoste the largenesse of al Grece in lond, See ne hyre, for he had So hugy a meney that the grece See was to streyte to hame, And that the Plente of his bachelerie was so grete that al the campany of the londe wolde not Suffice har tentes and Paueillons to Piche, And lasse to fyght, or any assaut to make, And that the eyre myght not receue the Plente of har arowes an dartis. So hugely on Such maner thay losyngid the kynge of Wayneglory of the force of his hoste, that this losyngeris makyd hym ouer-sette the wysse consaille of Damazate, the Prowid wyse clerke, That to hym sayde, "The flostrynge of the losengers that the Plesyn, thow sholdyst gretly drede, for soth hit is, that nothynge that is to mych may be aryght gouernyd, and that thynge that a man may not gouerne hit may noght endure. Nothynge Erthely is noght so grete, that hit ne may Peryshe and faill." And aftyr hit befell that al that this good Clerke Damazates sayde betyde the kynge. For that grete hoste, for defaute of ryght Purveyaunce and wyse gouernaunce, was ouercome and scomfite of few Pepil, ordaynly gouernyd. But victori in battail Pryncipal is in god̛. That Shewyth wel the deddis of the nobylle victorius Erle, Syr Iamys, yowre gravnde-Syre, whych in al his tyme lechury hatid: And ther-for god in al his tyme granted̛ hym mervellous victori vp his enemys wyth fewe Pepill, Namly vp the morthes, of whyche he slew huge Pepill in the red more of athy, a litil afore the Sone goynge downe, stondynge the Sone mervelosly still till the slaght was done; And no Pitte in that more lettynge hors ne man in al the slaght tyme. And sethyn, atte astoffy, As syr Edwarde Perrers the good knygh[t] can tell, how youre Same graunde Syre wyth few Pepill Arthure Macmurgℏo wyth myche pepill to scomfite sette, and many hundretis of his men slew. That fredome helpyth gouernaille, hit apperid in this ensampill. hit befell kynge Alexandre in a tyme that oone of his knyghtis for his Service askyd of hym a reward. And he that full was of fredome, and nedy men gladly wold hyre, and more gladly wolde auaunce, yaue hym a Cite ryche and grete. Than sayd the knyght, "lorde, So grete a yefte longyth not to my pouere estate." To whom answerid Alexander, "I behote not what longyth to the to rescewe, but what semyth me to yeue:" For the whych fredome and many othyres, al men gladly kynge Alexander servid̛.

IN fowre maners kynges ham demenyth. Some byth fre to ham-Selfe and to har subiectis, Otheris byth scars to ham-Selfe and to har sugettes. Of this two the ytaliance sayth, that in a kynge hit is noght reproue yf he be scarse to hym-Selfe. and large to his sugettes, But thay of Perse Sayth the contrary, that a kynge is noght worthe but yf he be large to hym-Selfe and to his sugettes. But amonge al othyrs, he is worste and moste reprovabill, that is large and fre to hym-Selfe, And scars and harde to his sugettes, For his roialme may not endure. For the forsayd thyngis hit be-howyth to witte whate is Fraunchise. Fraunchise in Englyshe is callid frenys, or fredome. Nede hit is to witte how hit may be conquerid, I-had, and mayntenyd. Also nede hit is to witte whate harmes dothe folargesse and scarcite. Wherfor hit Is to wytte, that hard is to knowe in al poyntis to holde the meen̄e, and lyght is hit to faille; As to hit the marke hit is harde, and to faylle hit is lyght. And therefor the more Maystri hit is, to know and conquere fraunchis, that holdyth the meen wey, than folargyse or auarice, that bene of two boundys. And therfor yf thow wolte largely lyue, and aftyr the vertu of Fraunches, thre thyngis thow moste beholde. The fryste, how moche thou mayste despende of thyn owyn propyr; The seconde take kepe in whate tyme hath yeftis most nede or defaute; the thyrde that ye can be viside,Altered to aviside. and see the Services and meritis of thy Subiectes.

Thow shalte Vndyrstonde that thow mayste despende, that frely aftyr thy Power thow mayste yeue of thyne owyn. For yf thow Spendyst or yeveste othyr men goodes, thow Passyste Frauncesse, and out of Fredome thow walkyst. And who despendyth more than his Powere or his goodis strechyth, descende he moste in Powerte; And that is ayeyn̄e the vertu of larges. And his rule ouer-Passyth. For-why who-so-euer folyche hym Mayntenyth in ouer-grete costis ouer his Pouer, and wyth-oute nede, he is a wastoure of his goodes, and destrueth his roialme whate he may: he is not wourthy to be a gouernoure. Suche is callid a folle-large, or a wastoure, that ouer-Passyth Wysdome and Purveyaunce. Of the Seden thynge be wel avisid. For yf thow wysely the gouerneste, and Spendyst thy goodis aftyr thy Pouere, than namely shalt thow can thy largesse to shewe to thy good Pepill, whan thow seyste ham nedfull and pouer. Than shalte thow be large to thy-Selfe and to thy Subiectis both; Than shalte thow fynde Frendis wythout Fayle, obeiance in al thynge; Than shall thy royalme endure and grow, in force of Power and richesse. Suche a kynge men in olde tyme Preysid, Suche is callid wertuȝ, large, and a good prynce. Of the thyrde thynge, bethynke the suttilly and vysely, that thow the can Parcewe of the Seruyces of the good dedis of the dyuersite of thy Pepill, whych to the bene profitabill, nedfull, and trew; And to ham yeue thow lyke har deserte, and to tho that nedfull byth, wel rewarde. For who-so yewyth hyme that neddyth noght and hath noght deservid, that yefte is loste, For hit Is not aftyr Fraunches and wertu. A ful thynge hit is to a kynge and vnsemely, to be harde and scarse, For noone Suche a man may loue, And wyth-out lowe a man may neuer duly and trewely Serwe, And therfor yf any kynge hym fellyth othyr scarse othyr folarge, yf he wolde do wel, he moste ordeyne some trewe men that may duly, als hit longyth to a kynge, his goodis to despende and ordeyn.

o Alexandyr y do the to witte certeynly, that a kynge that more yewyth than his roialme may sustene, he shal anoone be destrued and broght to noght; And his royalme fail moste, And whoso hard is, or noght yewyth, he may not a roialme holde, And ther-for wite thow well that the honnoure and glory of a kynges to enchu folargesse and scarsite, as two wickyd enemys to mayntene a roialme. Fraunchis and largesse auere,A little space in the MSS. after 'auere'. makyth longe a royalme to Endure and wel y-kepid. And one thynge y shall say, that may the moche avayle; That thow take not gladly the goodis of thy subiectis nethyr hare aueres. And therfor Sayth the ful wyse Philosofoure Hermogenes, That in a Kynge Hit is a Souerayne Bonyte, Sotylte and Vndyrstondynge, seurte of connynge, and of law, wyth Schewynge of Parfite vertue, Yf he Enchu to take and holde fro his subiectis har goodis and har Possessions, For that destrueth remes; wher-for al tho that So donne, dure they may not longe. And therfor Sayth the prophete, "vnryghtful men shal not lyue halfe har dayes." And also, vnryghtuossnes disherityth kynges and Pryncis; And therfor sayth Salomon, "Kyngdomes bene translatid frame oone Pepill vnto anothyr for vnryghtuosnesse." And therfor the prophet forbedyth wrongis and Sayth, "Ne wole ye cowete raveynes or wrongfull takynges." The glose ther-vpon Sayth, "O yee dampnabill lucres and wynnynges, that getyth money and lesyth conscience." Many pryncis and lordis for nede takyn̛ goodis of the commyn pepill moche agayne har willis, And ham therwyth fro myschefe defendyth. Suche a kynge is tollerabill, as many men thynkyn̛, for the more myschefe to Enchu. But Sum Pryncis ther bene, that for thar owyn Synguler auauntage, as they wenyth, by coloure of har Pryncehode and coloured defense of the commyn Pepill, takyn atte har talent trew men goodis. Suche Prynces bene wors than Sathanas, lasse than thay amendis make. Now god of his endles goodnys euer graunt yow grace, extorcioun and fals covetyse to enchu; and that ye euer be wel ware that y naue no vayne glory of your good dedis, For than shall ye lesse the rewarde of god, For of euery good dede two goodis shal fall. One is godis rewarde to the doere of the dede, That othyr is glory and wyrchippe of god. Than he that glorieth hym-Selfe or auauntith of his good dedis, in that he berewyth the glories and the Vyrchippe of god, and therfor he shal lesse the rewarde that he sholde of god rescewe, As clerkes sayth. Vaynglorye is oone the moste Perueylosse synne that is, for hit comyth euer of good dedis, and many a man that holili lyuen, hauyn̄ vaynglory of har good lyuene and good dedis, Peryschyth. And ther-for entirly thynke and leue fully that al goodnes is, was, and euer shal be in god, throgh god, and of god, and So hit lyeth in no manes Power to do good, Saue oonly by the Specialle grace of godis Sufferaunce, as cryst in the gospell of goodnes spekynge, Sayth, Sine me nichil potestis facere. / "Wythout me ye may nothynge do." In anothyr Place he Saythe, Qui perseuerauerit vsque in finem, hic Saluus erit. "Who-so contynuyth into the Ende, he shal be sawid." And therfor, gracious lorde, the good gracious gouernaunce that ye haue be-goone, do ye contynow, as ye desyryth to Saue youre honeste and al trew lege Pepill So Specialy Shall pray for you yf ye So do, and sette in youre bannere godis blessynge and har, ayeynnes whyche youre ennemys shall haue no Pouer to wythstonde.

vNdyrstond alexander, that connynge and vndyrstondynge byth hed and be-gynnynge of al gouernaunce, hele of Sowle, and kepynge of vertues, vices to destrwe. For by witte and connynge of vndyrstondynge a man may well chese the goode and lewe the ewill, and hitte enchu. Vndyrstondynge is the begynnynge and will of al vertues, and rote of al goodnys. The desyre and willynge to good rennone is a signyfiance and a tokyne of connynge and vndyrstondynge, And who so weraly desyryth good rennoune he shall be renounet and Preysid; And he that hit will not desyre, he shall atte the latyr ende be shente. Therfor good rennoune is Souerantly to be desyrid, For gouernaunce of a roelme is not doyne at will Saue by good renoune.

Who-so covetyth a roialme or a lorchuppe to Purchase or wel wyth-oute loue of good rennoune, than moste he begyn wyth Pryde wyche is begynnynge of al wickydnys. For Pryde Engendryth envye, Envye Engendryth falshede, falshede Engendryth lesynge, lesynge engendryth detractacion, detractacioun engendryth hatredyn, hatredyn̛ engendryth wronge and wrethe, Wronge and wreth engendryth vnreuerence, Vnreuerence engendryth enemyte, Enemyte engendryth dyscordis and werre, And were destrueth lawes and the royalme, and that is agaynys reysone and kynde. Therfor desyre thow good renoune, For So mayste thow conquere humylite that destrueth Pryde; Humylite Engendryth lowe that destrueth envy and hatredyn; Loue engendryth Verite, that destrueth fal[s]hede lesynge and detractacion; Verite engendryth ryghtfulnes, That destrueth wronge and wrath and vnreuerence; Ryghtfulnesse engendryth frenshippe and destrueth enemyte; Frenshuppe engendryth consaille helpe and Pees. Aftyr this vertues was al the worlde ordaynyd, The lawes y-stabelid in the Pepill, and acordyth to reysone and to kynde.

fOr-alsmoche as a kynge Soueranly in foryne gouernance sholde desyre good renoune, and conquere hit in al that he may, two thynges he moste do and mayntene. Fryste is that he be abow al thyngis subiecte and obeyaunte to the laue of god̛ and al his roielme, And aftyr that lawe hym gowerne and Sustene, For suche a Prynce worthy is to haue lordshupp. And he that godis lawe to his roialme makyth subiecte, ande ouermych ouerledyth Hit and emblemyshyth Whate He may, and Hys Fraunches and estatuesal manere lawe, ryght, verite and good, crossed through, with vacat written over. low makyth, In that he dothe to god ouer-grete veleny: he ouer-Passyth al maner law, ryght, verite, [and] god hatyth, indespite hym foryethyth wherfor ryght is, that al the Pepill of god hym haue lytill in honnoure. The Philosofors sayth, that assemely thynge hit is into the magiste of a kynge that he be subiecte and obeyaunte to the stabylnes of good lawes, and abow all thynge to godis lawe, noght in fals Papelardry of word or of dede, but in Suche shewynge and oppyne wyrchynge of good werkes, that al folke may oppynly Parcew that he doutyth gode, and that he is Subiecte to his myght. Than veraly hym shal drede his Pepill whan thay knoweth that he dreddyth gode and hym douly honouryth. But whan a kynge Shewyth al only in worde that he god dreddyth, and in his werkes dothe the contrary, fro god he shall be forcloside ande his Pepill hym Shall dyspyse, For evyll workys may noght be y-hyde anente the Pepill: for the wyche thynge lese he moste his lof, his roialme shall fall, the crovne of his honnoure and of his reuerence he moste faille. And aftyr there shall noone quylete of auere, ne no hepe of tresure that may make his roialme ayeyne come, ne his lordshuppe yf he haue hit loste agayne to wynne. This was prowide to be Sothe in kynge Richard the Seconde, somtyme oure kynge, that y wel knewe. This kynge weddyd the wourthy Anne, of almayne the Emperour-is doghtyr. Noght longe ther-aftyr Pees he hadd of al royalmys crystyn, In heyeste Prosperite of al kynges he stode. Whan anne was cryste be-take, he weddyt Elyzabeth of Fraunce, y-callid kynges doghtyr, of nynore age. Than regnyde avoutry and lechurie in hym and his howse-maynage, that al the roialme thanne rumourt and lothit for that rousty Synne, For boldnys of this mariage, his hey allyaunce and his baronage. Thomas of Wodstoke, his owyn precious Vncle, at Calise he makyd to be Mvrderide, And rycharde the ryche ruly Erle of Arundelle atte londone, towre hille, his hede he makyd of-Smyte, and many othyr nobill lordis, in whom his wirchupp stode, full ille he be-ladde. Al this he didde for wrethe that this nobyll lordis hym roulide for the beste in his tendyr age. Whyle he regnyd in this vnrule weneth thre yeere, Into the land of Irlande he arryuete, and lytill or noone esploit dit. Than the mene-whyle, Duke henry of lancastre that he hadd exilid, by Eeste England arryuede. Than lordis and comynes of the lande atte Pomfrete into his helpe in euery Syde by many thowsandis to hym gedderid. To weste Chestre he went; kynge Richarde out of Irlande into Walis arryuet, ther anoone spratlit al his ryche retenue, and at the Castelle of Flynt the Duke hym toke. To londyn he ladd hym, Parlement ther was sette, the Duke was coronyd kynge. But Richarde neuer aftyr that his kyngdome myght reyose, Ande yette, hym to restore many a thowsande men loste hare lywes. There-fore by this ensamplis and many more a man may see, that lasse than a kynge or any othyr gouernoure of a pepill dred god, and loue hym, and his lawe mayntene afor al thynge, he shall faade, and fall, and honoure forgo, in a shorte tyme. The seconde thynge is that makyth a kynge to haue good rennoune, that in spekynge he gouerne his tonge wysely, that he be not of many wordys, but that he be well avyside, reysonably to speke that he woll Schew, and Sethyn dyscretly and Sotily, and to effecte his Purpos to Say and Shewe. Ouer that hit behowyth that his dedis and his werkys accorde to his wordis, that he be not variant and Vnstabille. For Stablenys behowyth euery good prynce to haue that a man may witte where he shall be yfounde. If this two thyngis aforsayde be in a kynge wel mayntenyt, Of god he shall haue grace, And of his Pepill shal be wyrchippyd̛, ylowid, and ydreddyd̛.

amonge al othyr thyngis and vertues a kynge sholde haue, He sholde be Purveyaunt and Pensyfe of thynges that may come aftyrwarde, and aftyr that ordayne his doynges, So that the adventures comynge aftyrward, he may the more lyghtly Supporte. a kynge sholde be Pyteous, Enchu wreth, and the mowrnynges of his corage to hyde and hele, that he be not y-holde hastly by lyght Shewynge of his wrethe, othyr vnwyse. If hit happe a kynge to do any thynge vnawyssely, he owyth hit repel vmbethoght avysely, and wyth reyson know his defaute. Full grete vertu and Souerayne vysdome of connynge is hit in a kynge that he can gouerne hym selfe aryght, And that he hym Selfe well demene. And whan a kynge shall do any thynge opynle, he shall not be ouer hastely ne ouer Slowe, that he be not holde hasty ne Slow. O alexander, desyre thow not the thynge that may not endure and anoone Passyth, and that thow most quykly forsake and leue, apparaill the to-geddyr richesse and tresure that may not rootte, the Perdurabill lyfe, the roialme wyth-out ende and yoy wythout doloure. Guy al thy thoghtis al tyme to do well, And Shewe thy Selfe glorious and hardi; Fle the maneres of wylde bestis and wode that can not haue mercy, and the fiersnes of the lyoone, and abow al thynge the filthede of the Stynkynge fleshly lust of a Swyn. This is sayde in lyckenys. Thow shalt not be crwel as a beste with-out reyson that Pite can not haue, But be merciable anent ham of whom thou haste the maystri or lordshuppe. Vmbe-thynke the of that, that may befall, Forwhy whate shal of aduenture to-morrow betyde thow knoweste noght. But gracious lorde how ye shall haue yow anent enemys rebelle, and thewis, aftyr in this boke ye shal fynde y-writte. Now yewe the not aftyr thy desyris, in mete, in drynke, in company of women, ne in ouer-longe Slepynges, as doth a Swyn. In vyue thyngis ye shal kepe yow fro lechurye whych ben prowid by this two versis: —

tO a kynge hit appendyth noght that he hym company ouer-mych wyth men that lytill bethe sette of, or dyshoneste Personys, For company mayntenyth anent ham that lytill byth of value, as folis and dyshonest lyueris, makyth the honnoure of lordshupp rebutte in dyspite. Therfor ther was a fayre custome amonge the Iues, for onys a yere the kynge sholde haue of his Pepill and his hoste a monstrison, and in ryche apparaille richely enarmet, sittynge on his stede, shuld shew hym to his Peple; the Pepill beneth hym, his Erlis, his nobill folke and his baronys hym aboute. Than Esploite he the grete nedis, Than wer Shewyd andand and, MS. tolde the dyuers aduentures that were the roialme betyde, the grete contencions and Enuyes and cures of the neddis of the roialme. Atte that day of custume he yaue grete yieftis, giltles men out of Pryson delyueret, relessit greuous dettis, and many othyr grete workys of Pite didde. Whan this were don than sholde the kynge go Sitte afore his Pepill, and than anone scholde stonde afor al the folke one of his consaillours that wer y-callide amonge ham costeers, that is to say sitteres bysydde, for thy sholde sitte in euery syde of hym. Than the moste Vyseman of ham and beste of facunde, to wyrshippe of the kynge sholde yelde lowynges and thankynges to god, that wel thare kynge gouernyde and the roialme of Iude and that god the reame so enournet and endowet of so vyse a kynge and wytty, that the pepill of Iude into that tyme was to preyse in obeissaunce, accorde, stablit, and confermyd. Than aftyr that he had god commendid and preysid, and the kynge, he sholde Prise the Pepill tellynge hare good vertues and maneres, to conquere and haue har good will. Than he sholde ham amoneste by good ensamplis and reysonys to obey and honoure and humblie Serwe hare kynge, and trewely lowe; Therfor criet the pepill, har kynge and his good werkes with hey woyce commendid and Preisit, and preyet god that har kynges lyfe holde and kepe. Atte the Departynge they went by Citteis and lynagis, and Praysid har kynge and his workis. Thes Pepill taght har chyldryn to loue, honoure, obey, drede, and doute har kynge, and So encresid har renoun. Atte that tyme the kynge was wonyd to deme the mysdoers wythoute mercy, to haue that thay shold no more do amysse, that otheres were therof chastisied. Atte that tyme the kynge wolde alleege truages, and relese to marchandis of har rentis, and ham in trouth defende and kepe. And therfor is Iude full of Pepill. For thedyr comyth Merchandis of al landis, and ther byth wel rescewid and moche good wynnyth. Ther may wynne ryche and pouere Citeseyns and foreyns. And there encressyd the truages of the land and rentys. Wel Sholde men enchu to ennue or wronge do to Marchandis, For they Passyth fro londe to londe, and expaundyth the rennons of kynges and roialmes lyke as thay fyndyth. And ouer that there nys no roialme that nathe nede of some thyngis that byth in othyr landis, And tho thyngis byth cariet fro lande into lande by Marchandys, And therfor who so ille demyth Marchandys in his lordshupp, the goode and the Prowe of the pepill he dystrowbyth and gretly amenusyth. And therfor he nys noght worthy, a roialme or a lordshuppe to haue or mayntene.

tO the magiste of a kynge hit is auenaunt that he haue Some Pryue trew Pepill amonge whom he may glad hym, and aftyr nves and dyssesis haue dyuers Instrumentes of myrthe afor hym to oppyn his herte and conforte. For the Sowle of a man hath delyte in instrumentys of myrth, kyndely the wittes enorchyth, contencioun and dyssayse and heuynes of cure away-Puttyth, and al the body therof streynth takyth. And yf in such maner thow wilte the sporte Pley and Solace, hit Suffysyth thre or foure dayes aftyr thy Plesynge; That shal be priuely don and stilli. Wham thow shalt be in Suche Solace, drynke but lytill, make al otheris drynke att har talente, Feyne the to be dronke, And than maystow many secrete thyngis to Parcew and Hyre. This owyth noght to be don, but twyes or threes by yere. Ouer that thow owyst to haue of thy maynye wyth the, that the may tell what that men sayth or doyth in thy Roialme. Ouer the tyme of Solace, hit appendyth to a kynge that he be of demure berrynge and fayre, And that he be not ouer-moche laghynge, and of lyght contenaunce hym kepe, For ofte laghynge Puttyth away the reuerence of a prynce. This prouyth Sothe by this wers. Per multum risum, potes cognoscere Stultum. Anglice. "By ofte laghynge thow mayste know a fole."

alykenys is betwen a kynge and the reynne, wynde, wyntyr, and Somer. Fryste betwen a kynge and the reyne: For of reyne comyth ile and good; good for hit moystieth the herbis, trene, and gardynes, And aftyr hit makyth herbis to ryse, cornys, treis and rootes sprynge, blowe, and kerne, and lewis, flowris, and frutis to bere: And of this comyth moche othyr goodis. Of the Reyne also comyth many otheris mesaduentures and many harmes, As thondyr, laitynge, the ryuers and wateres makyth ouer-Passe har boundys, bestis and Pepill peryschyth, whereof comyth moche harme. And thegh therof comyth so many harmys, yette men lewyth not therfore god to thanke that sendyth the reyne, of the wyche comyth full mych good to the land̛ and to the Pepill. The seconde lyckenys is be-twen a kynge and the wynde. Of the wynde comyth good̛ and ille: Good, for hit makyth cornes grow, and makyth frutes to ripe, hit makyth the reyne to fall, and makyth ham wey that Passyth the See, and many othyr goodis makyth the Wyndes. But ther-ayeynes dyuers Perillis and illis and destourbaunce fallyth, throgh the wynde a-land and in the See. The Pepill in tempestes lesyth har goodes and har lyues, of the wynde comyth the corrupcion of the eire, Venymes ther-of be noryschyd, and othyr illis. And albe thes illis fallyth throgh wyndis, hit wer noght profitable to the pepill to be wythout the wynde. The thyrde lyckenes be-twene a kynge, wyntyr and Somyr: For the coldis and the hetis of the Somer and the wyntyr helpyth to the Spryngynge and the bourgynge of naturall thyngis. Albe that of ham comyth many Perillis and illis. So is hit of a kynge as of the thre thynges. For by the good kyngis, is wel gouernet the roialme and duly mayntene, and many othyr goodis he dothe to the Pepill, And al he dothe many thyngis aftyr lawe and ryght whereof Some byth damagid, Some byth myslade, And albe that he do whereof somen byth myspayed, And heme MS. doth ham dysplesynge, men owyth not therefor to leue to do har Preyer to god, that he mayntene and Sustene har kynge to the profite of the realme, and to the good of the comyne; and god ther owyth to thanke, that So good a kynge to ham hath yewe.

o Alexandre, bethynke the that thow be well y-storid of whete and of corne, and of euery maner of greyne that good is for lyuynge, throgh al thy realme, that yf derth fall thow mayste Socoure thy Pepill by thy Purveyaunce in har dyssayse sufferynge. In Suche a tyme thow shalt thy graunges and thy gerners opyn, thy Sillers disclose, that al thyn may felde the Fraunches of thy bounte, and Prayse the worthynes and dyscrecioun of thy wysdome. This grete witte and Purveyaunce confortyth the realme, Sawyth the Pepill, kepyth the Citteis, and makyth the kynge of his subiectis to be dreddid̛.

alexandyr, ofte-tymes y haue sayde the and consaillid̛, And ytte agayne y say and the amoneste, that the blode of a man gladly ne do noght Shede, for that longyth to god that knoweth the thoghtes and priueteis of hertis, wherof Sayth the vyse clerke Hermogynes; Whan a man sleyth anothyr the Vertues of hewyn Shal crye to god and Say, "Lorde, lorde, thy Servant wel be lyke the," And yf the slaght be vnryghtfull, god shal answere, "Who-So sleyth, he shal be slayne: the vengeaunce longyth to me, and y shal thereof vengeaunce take." For the dethe of a man that giltles is Slawe Shal cry the vertues of hewyn, Into the tyme that vengeaunce thereof be take.

aLexandre, remembyr the of the dedis and werkis of thyne auncestres and to haue a papyr of al har actes and har lyues, for so shalte thow many good thynges Parcewe by the Ensamplis of har actis. Of the Seconde thynge be avysid, that thow haue not in dyspite men that fro riches byth falle into pouerte, For he that is now lowe by Pouerte, may by fortune be heyet and ryche y-makyd and relewid, And than he may nve and damage. The thyrde thynge for-yete not in no maner; Neuyr breke thy feyth that thow haste yewe, ne allyaunce confermyd̛: For that appartenyth to vntrew men. And ouer that hit is to witte, that an evil ende followyth vntrowthe. And thegh hit happe that throgh a feyth y-broke any good befall atte that tyme, more harme therof shal fall in anothyr tyme, than that goode afor amounted̛ by falsnes gotte. Ouer that he that feyth brekyth, Of falsnes and vntrowth he shal be Proclamyd and knowe.

Wytte thow, alexandyr, that by lewte and trowthe and feyth the Pepill byth vnyette, Citteis fulfillid̛, and mayntenyd lordshuppis. And yf feyth or lewte be forsake, than shall hit of the Pepill be and of lordshuppis As of wylde bestis, amonge woche euery olt hym abow hym to whome he is prere. For the whyche thynges, ful trewe Emperoure, kepe thy feyth, thyn vndyrtakynges, and thy Serementz In al Poyntes thegh thay nvous be, the whych thow haste take an hande. Witte thow, alexandre, that as Hermogenes seyth, that there byth two Spiritis abowte the; that oone is atte thy ryght hande that the kepyth, And that othyr in thy lyfte hande that the beholdyth. This Spyritte that al thy workys Seyth ande Parcewyth, yf thay be not good, he writyth ham and showyth ham to god̛ that the makyd. This thynge ounly Sholde wythdrawe the, and make alle men enchu il workys. Ther-for forswere thou noght thy-Selfe in no vyse, ne thy feyth breke. Therfor thow moste enchue to Swere gladdly, For a kynge sholde not swere, but yf hit were for a grete encheson, ffor a kynge that gladly wolde swere, dothe dyshonoure to his roialme, ffor that appendyth to subiectes and to Serwauntes, and noght to gentiles ne to nobles. And know thow that the encheson of the destruccioun of the roialme of ambage and of the Cite. was be-cause that hare kynges weryn to moche costumabli to Swere flasly for whan hit be-felle ham any serement othyr feyth to make, that one Parti begilid that othyr and brake har Serementes and hare cownauntes. And thay brake the lewted̛ that Stablid was to Profite of mann hele. For the whyche thynge ham ne myght not longyr suffyr the fulle ryghtwysnesse of almyghty god̛.

alexandyr, make thy bachyllers and thy yonglynges to be prowid̛ in armes to yousty, and Serche and thay in al maner of assautes be enfourmyd̛ for al maner of battaillis and of estowris. And many tymes do commande throgh thy roialme that al pepill hare chyldyr putte to scole, and make ham be taghte and study in hey scyencis and nobles that byth callid libral Sciencis, that is to Say fre scyencis, as gramer, arte, fisike, astronomye, and otheris: And thy Purveyaunce ham owyth to fynde har lywynge. To tho that wel Studyeth ye shall some auauncement yefe, So that otheres therof haue the bettyr wille to lernen. Hyre ham gladly in hare nedys, and auaunce ham that byth to rewarde. That shall make the of clerkis to be praysid̛ and commendit: That shall make ham thy good workys, thy Fraunchis, and thy bounteez to writte; So that thy good rennone thy shall make euer to Endure. The estudy of clergi well mayntenyth, is the wyrchipp of the Empire, the beauute of the realme, the lyght of the lorshuppe, the remenbraunce of all goodys. For by wrytynge of bokis, the whyche makyth clerkys to be Studiers, thyngis that Passyd byth men may cun ayeyn̄e, and in bokis a man may See ham oppynly. Throgh the whyche thynge was Enhawsid the realme of Grece, that makyth har renoun throw all the worlde to be know and So longe Endure. Certeynly that was throw the Clergy and Study that ther was so grete, and by the full wyse Philosofours that ther dwellid in har study. So myche was the Study in Grece mayntenyd, that the yonge damselis in har Fadyr howses cowthe the courses of the Sterres, and of the yers, the Encheyson and the dyuersite of Shorte daies and longe, of Shorte nyghtes and longe, the courses of planetes, the mesuris of the Serclis, the signyfiaunce of the Sterres anent thyngis that were to cum, and many othyr thyngis appertenynge and Shewynge of Sterris.

cArdynal vertues byth callid Pryncipale vertues: the fryst is callid in latyne Prudencia; the Secunde, Iusticia; the thyrde, Fortitudo; the fourthe is Temporancia. Thes byth callid in Frence, Visonge, or Purveyaunce, Dreiture, Coerance, and Temporaunce. Thes byth callid in Englyshe, Wysdome, Ryghtfulnes, Streynthe, and tempure. And for-alsmoche as lateyn is the moste stydfaste langage, Als ofte as in this presente wrytynge of translacion shall speche of the names of this foure vertues, I putte lateyn in the stydde of Englyshe: For a man may sette dyuers Englyshe for euery of ham.

atte the begynnynge of the declaracion of this vertu, Prudencia, vndyrstonde ye that there is foure maner of goodys, that is to witte, good̛ of kynde, good of fortune, goode of science of clergi, and good of grace. Good̛ of kynde is streynthe of body, fayrnesse, helthe, delyuernesse, and many otheres. Thes goodes byth comyn als good to willde bestis as to men. Goode of fortune is riches of golde, syluer, yowelis, and othyr worthely possessionys and richesis, and byth comyn als well to ewill men as to good, like as thay were to the blessid Iope and to the cursid Emperoure Nero, and many otheres Sethyn and in oure dayes. And therfor men sholde sette lytillie at this goodis of Fortune or of kynde, for thay be not werry goodys, for now thay byth, and now thay byth agone. And̛ so hit is to Vndyrstonde, that goodes of kynde, and of fortune byth all goodis that appartenyth to Sustentacion̄, or anowrnement, othyr proteccion and defence of body. Goodis of Science of clergi, byth bettyr than goodis of kynde or of Fortune, for they byth goodis of the Sowle, natheles thay makyth not the Sowle good of necessite, for good of Science is comyn̄ to good men and to bade. The beste good of all is good of vertues and grace: vertue is not oonly a good, but it is also well a goodnesse, makynge good necessarly his possessoure: And therfor no man dute that vertues makyth the Sowle altherbeste.

hItte is to witte, that lyke as a man of al bestis that euer god makyd surmountyth in nobelesse of kynde, So he sholde ham surmounte in vertues, and namely in two, that byth two begynnyngis and hedis of al maner mankynde workis, that is to wyttynge, vndyrstondynge or reysone, and wille. And therfor euery vertu that is done by good vndyrstondynge or reyson is y-callid Prudencia; And̛ euery vertu by the wyche a man doith any worke Duly and ryghtfully. hit is y-callid Iusticia, and appendyth to wille, for the Ryghtfulnes of workis or of dedis comyth and rysyth of Ryghtfulnesse of wille. But of this two goodis hit is to say of the goodnesse of reyson, and of the goodnesse of wille, and of har profiteis, a man is destourbet in two maners: In oone manere by the wickydnesse of Fleshly appetites, that is to witte by glotony and Lechurie, and for thes wyckydnes to refrayne, hit be-howyth haue the vertu of temperance; In an-othyr maner thay byth destroubid by the wickydnesse of corage, the whyche comyth of foreyne thynges, as drede that a man hath of Perelis, othyr of trauals, for the whyche is nedfull thynge to a man that he be Stabelid and confermyd by the Streyth of the vertue that gothe not out of the wey, ne ouerpassyth that that reysone yewyth; this vertue is callid Streynthe of corage or of herte, In latyn as aforsayde hit is callid̛ Fortitudo. And as y-aforsayde thes bene the foure cardynall vertues, that is to witte Pryncipall vertues or Souerayns, For to ham byth remewid̛ al that othyr vertues as to har cheffs. And thegh vertu appendyth to al men, namly hit appendyth to a kynge and to a prynce, and to al others that owyth any Pepile to gouerne ande redresse. Amonge thes vertues that we haue namyd aftyr ryght ordyr, Hit be-howyth to begyn̛ wyth Prudencia, for by vndyrstondynge will is gouernet, for wille nothynge may not desyre, but yf by vndyrstondynge to hit by shewid̛. And therfor holldyth vndyrstondynge and reysone the forwarde. And for-als-moche as Prudencia is the Parfynesse of good̛, and the vertu of reyson as afor is sayde amonge the vertues afor towchyde of Prudence, hit is by ryght ordyr to begynne.

pRudencia and Cvnnynge behowith a Prynce namly to haue, for thay byth profitabill to hym and to his Subiectis both. And therfor Plato the grete Philosofoure sayth That "than was the worlde y-blessyd whan wyse men regnyd and wyse kynges were." Salamon sayth Multitudo sapientum sanitas est orbys terrarum. That is to say, "The multytude of wys men, Is the helthe of al the worlde." Valery in his vije. boke, and boyce in his fryst boke, Sayth, that the nobill Clerke Senec called the worlde the gyldyn worlde, whan roialmes weryn̛ gouernyd by wys men. Of this sayth Policrat in his vj. boke, that "iije. thynges makyd the romanys to conquere londe and ouer-come Pepill, that Is to say, cunnynge, and wysdome y-prowyd of armes, and hey feyth and trouthe mayntenyd." The Same clerke also saythe in his iiije boke, "I ne may not mynde me that the Emperours of Rome ne the dukes wer vnlettride while that hare lordshupp was well gouernyd̛ in his streynth." But y ne wote how, Sethyn that in prynces was extentid the lyght of letterure, is enfebelid the streynth of all chyualrye, of Pryncehode, and rialtee, as the rote y-kyde. But hit is no wondyr that ryaltee wythout wysdome and cvnnynge ne may not endure. For god that is Hym-Selfe connynge, Sayth in the Persone of cvnnynge, in the boke of Proverbis, "By me, þat Is to say, cvnnynge, kynges regnyd." Salamon in his boke of wysdome Sayth, "A wyse kynges is the Stabelynge of the Pepill." And ther he Sayth agayn̄, "ye kynges of the Pepill, If ye delytyth in ryall Citees and in Septris, loue ye wysdome. that ye may regnyne longe tyme, Loue ye the lygh of cvnnynge for al the Pepill ye haue to gouerne. A wyse Iuge his Pepill shall Iuge, and har Prynce shall be Stabill: An onne-wyse kynge shall lese his pepill, and the Citteis enhabited shall be by the witte of an onne-wyse kynge Destrued̛." Ouer al thynge the wysdome of a kynge sholde his law gouerne aftyr the law of god, and the law of god haue and cvnnynge. Therof wrotte the Holy Prophete Moyses in the boke of Deutronomye; Aftyr that a kynge is sette in his heynesse of his roialme he sholde make the lawe of god be writte, and the Ensampill of the Prestis take; the whyche lawe he sholde al tymes wyth hym haue and rede, that he myst can dred god̛ and doute, and the comandmentis and estatues of his lawe mayntene and kepe. For manys lawes byth good alwey, Whan thay dyscordyth not from the laue of god. By that hit apperyth that a kynge sholde be wyse that he be not y-callid an ape. As Seynt bernard̛ Seyth "An ape Envyronyth the fole kynge, that sittyth in See, And therfor yf a prynce be vnletterid, he sholde aftyr the consaill of letterid̛ men wyrche, and hym and his realme gouerne." And therfor hit is writte in the boke of Deutronomye, That "a kynge sholde take ensampill of the law of Prestis," that is to sey, of letterid men, as helemaund sayth.

fFOr cunnynge and Prudencia to haue and conquere, olde kynges weryn full couetouse, Pensifs, and desyrynge, and that apperyth well by this stories. In the thyrde boke of kynges we fyndyth y-writ, that oure lord apperid on a certayn nyght to kynge Salamon in slepynge and to hym sayde, "Aske thow that thow wylte, And I the hit yeue," and Salamon sayde, "Thow hast makyd thy grete mysericord anent thy seruant Dauy my fadyr, But y ham but a lytill chylde that can not ly, and my issue y know not, and thy servant is Putte to gouerne thes full grete Pepill that thow hast chose. Graunt thow than to thy Servante an abill herte to witte, and wysdome that I may Iuge thy Pepill, and depart the good from the evill, for who myght Iuge or gouerne this thy Pepill that is so grete." And hit Plesid god tha[t] Salamon Suche a thynge askyd. Than sayde god to Salamon, "For-why that thow haste Suche a thynge askyd, and thow ne hast not askyd longe lyfe, ne ricesse, ne the conqueste of thyn enemys, but thow hast askyd wysdome for to Iuge and deme ryghtfully, I make the aftyr thy Demaunde; and I graunt the a wyse herte and vndyrston̄dynge, in-so-mych that none afore the hath be y-lyke the, ne aftyre the shall come. Ouer that y shall the yewe that thow haste not askyd, that is to say, rychesse, nobelesse, and honnoure, ouer al the kynges that afore has bene, and yf thow my comandmentes kepyste, I shall yeue the longe lyfe." Werby hit apperyth that Prudencia in a Prynce, vnto whyche Prudencia longyth witte and cvnnynge, as is aforsayde, hit Plesid myche god, Whan Salamon his desire to haue cunnynge was so myche. And therfor had this olde Pryncis wyth ham hare maistris, as Alexander, arystotle; Nero, Seneca; and Troiane, Plutark. Of this sayth Policrate in his vje boke, that when Alexander was borne, kynge Philippe that was his fadyr Sende to Arystotle a lettre in this forme, "Kynge Philippe Sendyth gretynge to arystotle. Witte thou that a Sone is to me borne, but for-thy that he is borne in thy tyme, ffor I hoppe that he by thy techynge and enformacion he shall be to vs couenable and worthy to the gouernance of a realme." Of this tellyth Policrat, that the Emperoure of Rome consaillid the Kynge of Fraunce, and hym amonestit, that he sholde make his chyldryn to lerne fre Sciencis of Clergi. For he sayth, that a kynge vnletterid, is lyke an hornyd asse.

tVlly Sayth, and shewyth in the Secunde boke of retoryke, that Prudencia hath thre Parties, that is to witte, mynd, vndyrstonddynge, and Purveyaunce. Mynde by the whyche a man recordyth hym of thynges that byth Passid̛ By vndyrstondynge a man avysyth hym of thynges that now byth; By Purveyaunce a man aymeth aftyr reyson thynges that byth to com. And aftyr the dyuersitee of aduentures a man hym storyth and Purveyeth. By mynde, a man sholde hym recorde of thynges that afore hath bene, ffor as this bene, wer thay in har tyme, and lyke as tho thynges that than weryn bene passid̛, So shall Passe that now byth. Therfor Sholde a man̄ lytill cowete othyr desyre the heynesse, the honnoure, the yoy, or the gladnysse of this worlde. Anothyre lyfe behowyth vs Purchase, For this vs be-howyth forsake and lewe. Than vmbethynke vs of the moste noble lordis as to worthely lorshuppe that afor this tymes weryn̛.

Whan the grete kynge alexander by conquest had gettyn the Emperie Of the worlde than he dyet, and he that all Pepill leuynge Demenyt, of othyr men dede into Erthe he was ladde. Than Sayde a clerke, "Moche is to dyspice the heynysse of the worlde, the realte of the Emperie and þe honoure of richesse, for his Frendshupp is but wrathe of doloure, his gladnys rynnyth al-way into worse, all nys but as a floure in the felde." O Alexandyr the myghty Emperoure, make we vs a merroure, For hym myght not Suffice the brede of the worlde, the nauy of the See, of all to be lorde, al the landys he conquerid fro grece into the este, Darry the grete kynge he slayne, al his pepill he did ouercome; but whan the dethe hym caste doun, hym Suffysid a lytill graue of ve foote. for his Pallis, for his halle, and for his roob; euery man of this take Ensampill. Whan alexandyr was dede, hym was made a graue of golde. To his enterment came many Philosofors, of the whych oone sayde, "tresure in his lyfe makyd alexandyre of golde, but now wythout any duris, makyth golde of hym tresure."

Anothyr sayde, "yestyrday hym suffisid not al the worlde full of Precious stonys, ne no Palis of golde; to day hym Suffice a lytill bounde of two ellis othyr thre."

The iije Philosofoure sayde, "yestyrday he hadd of all men the lordshuppe, to-day hauyn al men of hym the maystri."

The fourth Sayde, "yestyrday he ladd his hostis vpon the Erthe, to day thay ledyth hym into the erthe."

The ve sayde, "yestyrday he hadd erthe vndyr his fete, today he is of erthe oppressid̛."

The vje sayde, "yestyrday he hadd frendys Speciall, but today he haue ham all y-lyke."

Therfore hym sholde no man of heynys, of lordshuppe, of richesse, or of Powere to haue Pryde, for thay may not longe Endure. And ouer al that, god ne holde noght moche of Erthely heynysse, and So hit semyth well. For lordshupp and heynysse god yewyth to coursid men as well as to good men. But of the roialte and riches of goode men comyth goodnys, Ande of the lordshupp of Cursid men comyth many lostis and myschefis. That apperid well in Nero to whom god grauntid̛ of al the worlde the lordshuppe and the Empire of Rome. Of whoos magiste, felonye, and cruelte men fyndyth y-writte. Nero hadde the wyse Clerke Seneca to his mayster; This wourthy Clerke Seneca longe abode and hadde hoppe of grete reward for his trauaille and his good Service. To whom sayd Nero, "chese in whate tree thow wilte be on-hangid̛, for that is the rewarde of thy trauaille." And Seneca askyd hym in whate maner he hadd the deth I-deseruyd̛ and Suche rewarde. Than makyd Nero a Sharpe Swerde to florysh ouer Seneca is hede. And Seneca that the deth dowtid, wriet the hede atte the tretyngis of the Swerde. Than sayde Nero, "Maystyr, why wryest thy hede for the Swerde?" Seneca answerid̛, "I ham a man and the drede of deth me nuyth:" to whome sayd Nero, "I dowte the nowe als moche as a chylde and lyke as y a chylde, werre-ffor y may not lyue in ese, Whyle that thow lyueste." Than sayde to hym̛ Seneca, "Sethyn that y moste dy, graunt me that y may chese a maner of dethe." Nero to hym sayde, "chese hastely the dethe, and tary thow not." Than he makyd hym a bathe to be ordeynyd, and of bothe his armes in the bath to lette blode. So myche he bledd that in the bath he diet. Boyce in the boke of consolacioun seyth, that this Nero makyd his brodyr to be slayn̛, and his modyr he made be slayn̄ and oppenyd, for that he wolde witte and See, how he was in the maris y-bore and fedde. And for-als-moche as the Feciciens and lechis hym reprouyd of the deth of his modyr, for hit was agaynes reyson̛ and kynde, that the sone sholde do slee his modyr that grette doloure for hym sufferid̛ and with grete trauaill hym norishid, Than sayde Nero, "make ye me with chylde, and ber a chylde that I may knowe how grete doloure and Payne hadd my modyr wyth me," and the Ficiciens sayde, "That may not be, for hit is agaynys kynde." Than sayde ham Nero, "If ye make me not wyth chylde, wyth cruel dethe I shall make you al dye." Sethyn thay hym yaue pryuely a lytill toode in a drynke, and by crafte thay makyd hit grow in his bely, and his bely sawlte hit wax grete, that hit suffyre he ne myght, a thynge agaynes kynde; Wherfor he demyd that he was wyth chylde. And the lechis makyd hym Suche metis to het whyche makyd the litill toode grow accordynge to hys kynde, and to hym sayde, "Sethyn thow wilte concewyn̛ and chylde bere, women mettis wyth chylde thow moste ette." Hitte be-fell that throw the growynge of the toode, So grette was his doloure that longyr he myght not suffyre, and ther-for he sayde to his lechis, "Haste ye the tyme of my chylde berrynge, for the doloure is to me so stronge, that wyth nede y may my breth wyth-drawe." Than thay yaue hym a drynke to caste owte, and he keste owte a toode strongly fowle and hydows. Nero be-helde his chylde, and grysnesse therof hadd, and hym merwelid of Suche an shape; And the lechis hym sayde, "The shappe is suche, for-why thow woldyst not abyde the tyme of chylde-berrynge." Sethyn he commaundid to kepe his chylde and welle to norryshe, and that hit were Enclosid in a vaut of stone. This Nero slowe seynte Petyr and Paule: ther-aftyr he hym be-thoght and merveillid of the brandynge of Troy. And forwhy that he wolde witte how grete was the fyre-blaste therof, he makyd the Cite of Rome afyre to sette, and Sewyn dayes and Sewyn̛ nyghtes to brente. On Passynge faire towre huge of heyght in the Cite afyre was. Nero of the fayrnys of the fire-blaas stifly hym reioiet. He was wonyd to fysshe wyth gildyn nettis. Whan thay of Rome Sawe this wodnys, and longyr thay myght not hit Suffyre, thay assaylid the Tirande and hym̄ oute of the Cite chasid and Pursuet, and whan he apercewid that scappe he ne myght, he raane to a stake and hym Stickyd throw the body, and so he dyet. Than he that the Emperoure of al the worlde hadd and lordshupp in his lyue, he nad noght aftyr his dethe so moche honoure, that any man wolde hym byrry, but he was lefte with wilde bestis and fleynge fowlis to be deuourid. Nero in ill tyme hym̄ myght not Suffice the lordshupp of Solerne ther̛ as the day dawyth, neythyr of galerne the baillie, ther as the nyght nyghtyth. Aftyr all this glorie, hym befell the fowle dethe; al men hit haue in mynde, Of that there is noone resorte. Therfor hit apperyth well that god grauntyth the heynysse of honour herthely als wel to ewill men as to good men, And therfor sholde no mane hym Pryde of heynysse, or of richesse, of Empire, of roialte, of lordshupp, ne of erthely honoure, for abyde thay may not endure, but Sone shall Passe, and as flouris shall fade. And therfor sayth seynte Austyn̄e in the boke of verray Innocence, "Ife of riches that floryshith of the genterie of thyn auncestris the auauntest, of beauute of body, of streynth, or of honouris that the Pepill the dothe, be-holde thy-Selfe, that thow arte Erthe and into Erthe thow shalte wende. Remembyr the of tho men, that to-fore the haue bene in beaute of glorie, wher bene thay, that emyronnet were wyth grete Powere of Citeseyns, where bene the wyse legistres, that by witte ne myght not be surmountid? Wher ben thay that helde the grete festes and grete mangries makid? Where ben thay that noryssheth the grete horsyn of pryce? Where ben tho that ladd the grete hostes? Where ben̄ the Weldy Werriours, the Dukes and the tyrauntes? Al thay byth into Powdyr and to askis turne, and in voyde wordis onely is hare memory makyd̛. Be-holde hare graues! deme yf thou cannyst, who was serwaunt, who was lorde, who was riches and who was Pouer. Discerne yf thou canyste the Persone of the kynge fro the Person of the knawe, the stronge fro the febill, the fayre fro the fowle. Therfor remembyr the of thy kynde that thou Pryde the not; therof haue mynde, yf thow kepe thy Selfe."

tHe Secunde Parte of Prudencia is vndyrstondynge, as y afore Sayde. By this vertu a-vysyth a man hym of thynges that nowe bene. Amonge al thynges that byth to vndyrstonde, oone Soueraynly nedyth, that a man know hym-Selfe. For in vayne othyr thynges hym Paynyth to know, that hym-Selfe wolde for-yete.

Therfor, as seynte Ierome vs tellyth, in olde tymes whan the Pryncis of Rome retorned fro bataillis there as thay had victorie, the romanes makid thre maneres of honoures. The fryste was that al the pepill yede agaynes the Prynce with grete gladnys; The ije was that the Prysoneris and hostagis that were takyn in the battaille sholde follow the Pryncis chare on har fete, thare handis bounde be-hynde har backys; The iije was that the Prynce sholde be clothid in Iubiter thare godis cote, sittynge in a chare that iiije whyte horsyn drewe. But for-alsmoche as the romanys wolde that the Prynce for his honoure hym-Sylfe sholde not foryete, thre dyshonoures in the same day he moste Suffyre. The fryste was that ther as the Prynce, sate in his chare a bond-man and of fowle condycion̄ to signifie that euery man of the Pepill sholde haue hope to come to glorie of a Prynce or of an empyre, by prosse and vasselage. The ije Dishonoure was that the bonde-man that wyth the Prynce Sate buffetis and Strokis hym yaue Saynge in gru, Notisclotos, that is to Say, haue knowynge of thy-Selfe, and be not Prute of so hey vyrchipp; mynde thow how thow arte dedly. The thyrde dyshonoure was, that euery man myght wyth-oute Payne or reproue and myssayne the Prynce for that Iorney.

In this wyse Iulyus Cesar the forte werryor, whan he came agayn̄ to Rome aftyr the conqueste of his enemys, many reprowis and Indyngnacionys of the Pepill recewid, of the whyche he neuer vengeaunce toke. Dauid the Profete sayth of men that in honoure byth and knowyth not ham-Selfe, Homo, cum in honore esset, non intellexit, etc, That is to say, "Whan a man was in honoure, he ne vndyrstode not, he is lykenyd to wylde bestis without reysone, as he is makyd alyke to ham." Also Dauy Sayth, Nolite fieri sicut equus et mulus, in quibus non est intellectus, etc, that is to say, "Ne be not as an horse and a mule, in whome is noone vndyrstondynge."

the thyrde Partie of Prudencia is Purveyaunce, by the wyche a man hym avysyth of thyngis that byth to come. Thegh a man haue neuer so good fortune, hym nedyth of Purveyance; And the more ryche man̄ be and manaunt, the more hym be-howyth that he be vmbethoght. Therof Tullyus the wyse clerke tellyth in the boke of questions Of oone Denys the cruel tyraunt, kynge of the realme of Cezile, That oone of his frendis that callid was Damocles hym Sayde, "Moche hath god the endowet wyth grace, Rriche thow arte and manaunt grete lord-shippes, Castelis, toures, Powere of Pepill, fayre horsyn, clothis of Sylke, and ryche kynne, no man is the ylyke." And the kynge hym answerid, "Wylte thow my fortvn̄e proue?" "ye," sayde that othyr gladly. Than the kynge ordaynyd that Damocles Where sette in a fayre bedde of golde, and made Sette afore hym a fayre tabille full of precious mettes, and makyd sette afore hym̄ fayre yonge women stonde hym̄ afore hym to Serwe. And whan he was in al this delitis, the kynge commaunded̛ that men sholde hange ouer his hede and his neke a Swerde of stelle Sarpe, So that nothynge the Swerde helde, Saue oone hors-here. Than he that in the delytis satte behelde the Perill in whyche he was sette: for drede of dethe he foryate the delytes, so that no kepe he toke of the bede of golde, ne of the delycious mettis, ne of the fayre yonge women that hym Serwid̛. Than Sayde the kynge, "Suche is al my lyfe that thow So myche preysyste." "I pray the," sayd Damocles, "lette me Passe hens." Al the day of oure lyfe in grete Perill we byth, for thre enemys ws werryth, dayes and nyghtes in vs hare assautes makynge; The worlde that vs drawyth to cowetyse; the fleshe vs chasyth to lecheri; the Deuyl vs assaylyth by Pryde and envy. Moche is he a fole and vncunnynge that in so cruel a battaill noght dreddyth ne helpe sechyth. There-for Sayth Iope, that chyualrie is manys lyfe in erthe. While that we lywyth in manere of knyghtes we fyghtyth, For whan this lyfe an ende takyth, neuer aftyr chyualry shall be. And whos[o] altyme of hes dethe thynkyth, he shall of this enemys victorie haue; therfor Sayth Salamon, "Fayre Chylde, haue mynde that thow shalt dye, and neuer more thow shalt Syne." the best worde that euer was founde is, that thow shalt dye.

tVlly Spekynge of Prudencia in fayre maner he Sayth, "If that thow desyre Prudencia to haue, by reysoune thy lyfe thow shalt lede": and al thynge aftyr har kynde, and not aftyr men Saynge thow shalte deme, for many thynges semyth good and byth not, And otheres semyth not good and byth good̛. Hit is not al golde that Shynyth as golde, Thou shalt not mych holde ne Preyse the goodys that sone moste Passe. The good that god haue yeuyn̄ the, thow sholdyst not hit kepe as anothyr manes good, but as thyn owyn despende and vse hit. Ife thow prudencia haue embraset, thou shalt neuer be vnstabill; but aftyr that the tyme and the thyngis wolde aske thow howeste the dresse and a-wyse. So that atte euery nede that thou shalte do, thow mayste be abill, and acordynge. ffor that is not the honde y-meuet ne chaunged, that nowe in leynthe othyre in Palme hym streythyth, agayn̄ into a wyste hym closyth. Hit is propyr to Prudencia, and to hit appendyth, to examyne and to Proue his consaille, and not by lyght credence to fall in erroure or falsnesse. Of thynge that is in dowtaunce, thou shalt not defyne, but into the tyme that thou there-of fully asserted be, thow shalte abyde. Ne yeue thow not lyghtly thy sentence, for hit is not al tymes sothe that Sothe semyth; Ofte tymes verite hath a vysage of lesynge, And ofte tymes a lesynge hath a coloure of verite, As he that is a frende oftymes he Shewyth drowpynge chere, And the losyngere and a dysceyuoure laghynge and a fayre chere. If thow desyryste to be wyse and by Prudencia worche, vmbethynke the fro ferre of all that may befalle, that nothynge befall Sodaynly. Whoso is wyse he Seyth not, "I wende noght that this me sholde haue betyde," but "wel wiste y that this myght me haue betyde, And therfor agaynys that y was Purveyed̛." al thynge that thou shalte do, loke that hit be good to begynnen, And Sethyn what ende hit shall haue, thow moste bethynke, For wyth-out a good ende, lytill is worth a good begynnynge. Whoso wyse is and vmbethoght, he wille not begyle, ne begilid he nel not be. Swift thoghtes that lyke byth to Swevnes, ne rescewe thow not, for yf thou the in Suche thoghtes delyteste, Whan thou haste all ythoght, mowrnynge and wrothi thow shalte reme. lette thy thoght be stabill, certayne, and trewe, thy worde be not in vayne, but be hit of Solace othyr of Prowe. thow shalte Preyse and commende scarsly and seldewannes, but thou shalte blame more scarsly, more a-vysely, and more selde. He is to reprowe that ouer-myche Preysyth and to ofte, as he that myspreysyth and blamyth ouer-meswre. Ouer-myche to Preyse is suspecte of losengry; and ouer-myche mespryce, of felony. Thou mayste hit vitnesse to verite, and not to Frendshupe: a frende is to lowe, and verite moche more. And therfore he is an onwyse man that audyence or Yeftis yewyth to Rymoris othyr any Suche losyngeris, for thay Praysith hare yeueris be thay neuer So vicious. Who-so ham any good yewyth brekyth the statutis of kylkeny, and he is acursid by a xj bisschopis, as the same Statutes makyth mencion. Sodaynly no thynge be-hete, for whan thou haste be-hote, more shalte thou yeue. If thou wyse be of corage thou moste thynke of thre tymes, that is to witte, thyngis that now byth to ordeyne, thyngis to cume to Purvey, And tho that ben Passyd̛ to remembyre. Who-so nothynge thynkyth of thyngis y-passet, a sote and a fole he shall be callid̛. And whoso nothynge rekyth of that, that may falle, In sodayne myschefe he moste falle. And who-so rekyth not whate he dothe, Sone he shall come to evyll esplete. Remembyr the of thynges good and ewill that myght falle, that thou mayste adversite the bettyr Sustene, and prosperite the bettyr mayntene. Ne be not al tymys in traualle and in thoghtis, but in tymes in Ioy and Solace wythout Synne. And whan thou arte in reste, kepe the fro ydilnesse: For holy write sayth Ociositas inimica est anime, et radyx viciorum, That is to say, "Idylnysse is the enemy of the Sowle, and rote of vicis." The wyse and the welgouerned manne, whan of grete cures he wille hym wythdarwe, Of ydylnesse ne of folye he nath not to do. To hym longyth nedes to Esplete, domes to meswre, Dures to relesse, wronges to redresse, Stryffes to allege; al that he owyth to do Sone he Parcewyth, he dreddyth to done amyse. His good dedis and workys wyhtout chydynge, Awantynge, or grete noyse-makynge, he fulfillyth: Suche byth the vyse manys gyse and his maneris. Lette not the autorie of the Seyere meve the; take no cure of the Seyere what Persone he is, but take kepe what menyth that he sayth "Many a pore man shewyth wysdome and reysone, And many a Prynce grete foly wythout reysone." Ne haue no cure to Please al men, but good men, ne to be praysid of folis and Shrewis, but of good men and wyse. To dysplese il men and Shrewis, hit is grete honoure and Praysynge; and to be of ham Praysid, hit is blame and reprowe. Suche thynges thou owyste to Desyre that good men Desyrith and praysyth. Desyre not the thynge to the, wyche thou mayste not come to. Whan thou arte in prosperite, thynke vppon aduersite, and of were in tyme of Pees, for hit is to late whan thou art y-take. The wyse man may not be mystake, for he will afor-hande be remembrid. To the Offyce of Prudencia appendyth the dedis of all othyr vertues redresse, To hit appendyth to show whate, whan, and how hit it is to done; To hit appendyth to Purvey that oure workys to god be acceptabill, profitable to vs, and not wrongefull to oure neghbors, that god be glorifiede in oure workis, and rewarde to vs be gette, and goode essampill to oure nehgbors be yeue. Also to the office of Prudencia appendyth aftyr trowthe Suppos, and not aftyr the oppynyon of dyuers Pepill. Also to the Office of Prudencia appendyth to be stabill, and not variable. Salamon̄ Sayth, "An holy man in wysdome abidyth as the Sonne, And a foole chaungyth as the moone." Also Prudencia dyshoneste in pryuyte also well as in oppyn placis enchueth. Also in prosperite, rathyr than in aduersite wysly dothe. And hit is to write that he that Synnyth dedly, Doth hym Selfe vij grete folies. Fryste he b[l]yndyth hym Selfe, for the boke of wysdome Sayth "The malice of Synneris ham-Selfe blyndyth." The ije is, that he byndyth hym-Selfe to the Deuyl, As Iob Sayth, Misit in rethe Pedem Suum, "He hath Putte his foote in the nette," but as gregory Sayth, "he shall not, whan he will, drawe hit oute." The iije Is, that as a woode man hym-Selfe he Puttyht his haundis, yeuynge hym-Selfe a wounde vncurabill; For that Salamon Sayth, "By malice he hath his Sowle Slayne," for Synne is the dethe of the Sowle, for hit departyth god from hym, the whych is his lyfe. The iije is, that he castyth his goodys a-way, For who-so doth a dedly Synne, al the goode dedys that euer he did he hath loste, Into the tyme that he into good̛ lyfe turne. And also the good dedys that he doth in that synne, thay byth not veray good̛, for thay byth not to hym merytorye. The fyfte that he goth avay fro the makere of al thynge, For Osee, the holy prophete, Sayth, Ve eis quoniam recesserunt a me, "Wo to them, for-why thay haue lefte me." The vje is that he to al-myghty good presumyth were to make, the whyche were sone were endyth, yfe the mercy of god hit wolde suffre. The vije foly ys that he the yatis of Paradyse to hym-Selfe he S[t]oppyth, and the kyngedome of hewyn̄ Sillyth for a lytill price, lyke as essaau didd, that for a lytill Potage solde the ryght of his herytaunce.

bErnard Sayth, Debilitas inimici non est Pax, Sed ad tempus treuga, that is to Say, "The febilnes of the enemy nys not a pees, but a truse for the tyme," And yf thou trystis that thyn̄ enemy thynkyth not the Same sotilte that thou thynkyste, thou Puttyste thy-Selfe in drede, and therfor Salamon Sayth, Non confidas inimico tuo in eternum, that is to say, "Tryste thou neuer to thyn enemy." And touchynge this matiere y fynde write in this maner. Two men haue ben companyed in one way, that oone was an Philosofoure and feythfull man, that othyr was a man the whych was an Iewe. The Philosofre rode vpon a mule that he hadd fosterid atte his owyn̄ plesynge, and bare with hym al necessaries for a man that ride sholde; the Ieue went on his fete, and noothynge he had to ette ne noone othyre necessari. they talkid togiddyr, and the Philosofre to the Iwe Sayde, " What is thy law and whate is thy feythe?" the Iue answerid, "I belewe that in hewyn is oone god whyche y honoure, and y will good to al men that accordyth with me in my feyth, and in my law, and my belewe, and good wolde to me. And who-so dyscordyth fro my lawe, hit is laweful to me hym to Sle, his mony take of hym, his wyfe and his chyldryn also, and abowe al tynge I ham acursid in my lawe, yf y kepe feyth and trouthe to hym, othyr hym helpe, or mercy do, or any thynge hym Spare." Aftyr thys Sayde the Iue to the Philosofre, "I haue now shewid the my law and my feyth, now shew thou thyne to me." The Philosofre Sayde, "this is my feyth and my lawe. Fryst y desyre good to my-Selfe and to my chyldryne and to my cosynys, and y will none harme to noo creature of god Of my lawe ne of noone othyr. And y belewe that mercy and ryght is to be don̄e to euery man lyvynge, and no wronge me Plesyth, and as me semyth yf harm̄e is befall to any man, that hit me touchyth and nuyth. I desyre Prosperite, helth, Solase, felicite, and goodnesse to al men in Comune." Than sayde the Iue, "And whate yf a man haue y-do the wronge or offence?" The Philosofre sayde, "I wonte that in hevyn is oon god, good, ryghtful, and wyse, and nothynge fro hym may be hydd, that rewardyth good men and il aftyr hare deserte." The Iue answerid̛, "why kepist thou not thy lawe, And why confermyst thou not thy feyth in ded doynge?" and he answerid, "how shal y hit do?" the Iue hym answerid, "See me here, a man a-foote, hungry, thursti, and for trauaille recreiet, and thou rydest thy-Selfe atte aise." "Soth sayst thou," quod the Philosofre, and anoone lyght doune of the mule, he opynyd his male, and yaue hym mette and drynke; And aftyr he sette hym on his Mule. Anoone aftyr the Iue Saw that he was wel ydressid̛, and that the mule was swyfte, he smote the mule wyth the sporis, the Philosofre behynde fere he lefte. And therefor he cried "alas, I ham confused." The Iue a lytill the mulenule, MS. restyd, and Sayde, "I Sewyd the my lawe and his condicion, and y wille hit conferme." Than hastly the mule forth he drowe; this Philosofre sayde, "Leue me not in this deserte to ben Slayne of lyons, othyr of othyr wylde bestis, or of hungre, myssayse, thurste, or Some othyr myschefe dey; but haue mercy of me as y hadde of the." The Iue endeynyd not bakeward to be-holde hym, he wolde not hyre, he stynte not, tille he out of his syght y-Passyd was. And whan the Philosofre was so in dyspayre wythout Socoure, he remembrid hym of his Perfeccion and his feyth, and of that that he hadd sayd to the Iue, that in hevyn was oone god ryghtfull Iuge, vnto whome nothynge may be conseylid ne hid: than he lyfte vpe his hede to god, and Sayd, "lord god, thou woste that y belew in the, and in thy lawe, and in thy commandmentes, I preyse the and magnifie the, And therfor conferme thyn honoure anent this Iue." whan he hadd thus Sayde, he wente not fere thennes, ther-as he founde the Iue falle doune of the mule, that brake his thegh and his neke hurtdet, and the mule on his belly stondynge; and when the mule Sawe his lorde that hym nurchyd, he knew hym and agaynys hym wente. the Philosofre lepid vp the mule and departid fro the Iue, that ther In Peril of deth abode. The Iue cried, "a, fayre brodyr, haue mercy of me, for I dey. kepe thy lawe, for god hath graunte the victory." Than he began more besilli the Philosofre to blame, "Thow synnest vickydly yf thou me leuyste without mercy." Than Sayde the Philosofre, "thou synneste cursly whan thou leftyste me wyth-out mercy." the Iue answerid, "reproue me not of trespasis y-Paste, for y Sayde to the that Suche was my law, and my feyth inin in, MS. whych y was norshid in, and in whych y founde all myne auncestres ynorshid and myne eldryn̄ therin contynue." Therfor, nobill and gracious lorde, consydyr ye that youre yrysshe enemys ne hare auncestres wyth-nede any of them was trewe to you or to youre fadyr, than ye were strongyr than thay, wytnysse on youre-Selfe, that arthure Mcmirgℏ was no longyr trewe ne pees helde, than youre fadyr lyuet, for al the grete othis that he Sware. This Phylosofre aforsayde had mercy of the Iue, and makid hym ride behynde hym into the Place there-as he desyrid to be amonge his owyn Peple. Not longe aftyr the Iue died̛, And whan the kynge Of the Cite herde of this matiere, he sende for the Philosofre, and makyd hym his prywey consailloure, for that Piteouse worke and for the bounte of his lawe.

hItte Is to witte that correccion sholde come of lowe, acordynge to holy writte, Ego quos amo arguo, et castigo. "I blame and chaste tho men that y loue." But Sume prynces and Iuges wolde correcte tho men namely to whome thay haue Envy, whos correccion nys not but an enemyly persecucione. Isay the holy prophet Sayth, Egredietur virga de radice Iesse, that is to say, "A yarde shall out-Passe out of the roote of Jesse." Iesse is noone more to say, but a brandynge, for of the brandynge of lowe the yarde of correccion̄ shuld oute-Passe. Therefor ye shall not correcte youre Subiectes as an enemy, but asas as, MS. a brothyr. For correccion̄ with-out mercy is a blyne wodnys, And lyke a blynd archere, whyche wenyth to smyte a dere, and hittyth a man, as lameth did, that Purposyd to shote a wilde beste and smote Cayme and hym killid. The lowe of Iusticia and ryghtfulnesse of Dome regnnyd in Prynces, that Paganes where in olde tyme, moche more than hit dothe now in oure crystyn Prynces. For as valery Saythe, A kynge that Cambises was callid founde that oone of his Iuges, that he hadde y-sette to Iuge his Pepill, yaue a fals Sentence, wherfor this kynge comandid̛ that he were y-hillid, and did couere whyth his Skyn̄n̄e the Seete therin as he was woned to sitte whan that he was Iuge. And commandid that his Sonne, that Iuge was aftyr hym in the Same Cete, shulde Sitte and deme, that he mynde haue sholde of the Payne of his fadyr, wpon whos skynne he Sate. In this maner a newe Payne he founde, by the whyche fals Iuges queyntly he chastid. Arystotle preysyth the vertu of Iusticia, and Sayth, that hit is the moste faryste vertu of all vertues, more bryghtyr Shynynge than the day-sterre. And therfor wyth-out this vertu may no Prynce ryghtfully regne. For the Powere of a prynce that is not ryghtfull demenyt, ys lykenyd to a sharpe Swerde in a wodemanys honde. Al othyr vertues bene vayllaunt to tho men that ham hath, but the ryghtfulnesse of a prynce strechyth hym to al tho that Subiectes to hym byth. And therfor Sayde the Pepill of Iude, that the ryghtfulnesse of a prynce ys more profitabill to his subiectis, than Plente of mettes and drynkes. Helinaund, that stories of Romanys wrote, tellyth in his boke that Traiane the Emperoure of Rome leped vp to hors and redy was to go to battaill. there came forthe a widdowe and hym helde by the fote, and delfully hyr Playnyd, and with wepynges hym Prayed, that he wolde do hyr ryght, Of tho men that hyr Sone had Slaynne, whych was not but an Innocent, And Sayde, "Syre, thou arte Emperoure, and I haue Sufferid the cruell wronge." the Emperoure answerid, "whan y come agayne, I shall do thyn asseth." She sayde, "and whate yf hit happe that thou neuer agayne come?" "My successoure shall do the ryght." She answerid, "whate shall hit availle the, the good that anothyre man thy Successoure shall do? Thou arte my Doctoure, and aftyr thy deservynge thow shalte mede rescewe: hit is wronge and dysceyte, noght pay the dette that is owynge. Thy successoure, to ham that wronge Sufferyth, for hym-Silfe he shall be bounde; Anothyr manys ryghtfulnes may not Saw the. Hit shall be honoure to thy Successoure, and well hit shall hym befall, yfe he may Sawe his owyne." To this wordis the Emperoures herte, tendyr of Pite that he toke of hyre wordis, Anone he lyght doune of his hors, and Saate in Iugement, and anone he did to the widdowe fully ryght. And therfor the Romanes makyd to hym an ymage in myde the Strete, to Show how to the widdow he didde ryght, ar that he yede in werre vp fellons and enemys of the Empire. Anothyr tyme hit happid, that Traiane his Sonne rode an hors vndauntdid, that ouer-trade a weddowes Sone in the strete into the tyme that he died̛. She makyd Pleynte to the Emperoure, and there-of ryght askyd. He toke his owyn̄ Son̄n̄e, and hym to the widdow yaue for his sone, that dede was, to do hyre wille wyth hym. Therefor hit was cried in the Sene of the Senatoures of Rome in audience of all the Pepill, "No man is more bessid than Cesar Augustus, ne noo man bettyr than Traiane." Moche sholde oure crystyn Prynces reede and be ashamyd, whan thay doth no ryght to the Pepill, or slackely and Slowely hare wrongis amendyth, whan Iusticia, as well to Pouer as to ryche sholde be done frely, Delayeth for fawoure or for hate, or hit for Penyes sylle and Sauyth gilti men, and dampnyth gylteles men. Tho men ben lykenyd to the Iues, the cruel fellons, the whyche Sauyd baraban the thefe and a man murderere, and crucifieddyn̄ Ihesu, the verray Sauyoure. More deppyr in the turmentis of helle shall bene the ille Prynces, than the ill subiectes; And more the crystyn Prynces than the Pagan Pryncis, yf they do not ryght to al men. And yfe thay done welle thay shall haue more rewarde. Wherof hit is writtyn in the boke of wysdome, "to Smale Pepill mercy shall be grauntid̛, but the myghty men and stronge, more strongyr̛ turmenty shall suffre." Ther was an heremyte Sumtyme, that al tyme Prayed god that he wolde shewe hym̄ of whate merite he was and in whate degre, Atte the laste a voyce frome hevyn hym answerid, "Of the Same merite thou art, tofor god, as gregory the Pope." than Sayde the heremyte, "Alas, In ille tyme came I into this deserte, In ille tyme Saw y this hermytage, in myssaisse and defaute, in full grete Sufferaunce haue I be so many Ieris, and now ham I but y-like gregori the Pope, that hath So grette honoure and reuerence and riches. he hath so hey glorie and Pouer, that all the worlde to hym Enclynyth and Subiecte is." whan this heremyte so hym demenet he fell neygh in dyspayre; the voyce of the angill hym̄ Sayde, "Thow arte a fole dotdrat and ouer-trowes. how darryst thow make comparisone betwene gregory and thy-Selfe? thou lowist more the catte that thou haste, than gregory al the worlde." Bi this hit apperyth full well, that riches and heynesse of the worlde ne takyth away good vertues: But more byth to Prayse the grete lordis, that by witte and vertues ledyth and gouernyth the Pepill har Subiectes, than Power men that nothynge haue to gouer[n]e ne to mayntene but ham-Selfe. This gregory as the stoory tellyth, For-why that he hadd harde of Traian the Emperoure, that he was full of ryght, he was delfull that on so ryghtfull a prynce was Per[s]hid. And Prayed god bysely wyth entyere herte that yf hit hym Plesid, he sholde take this Emperoure out of hell, and hym to Sawe. An angill to gregori Sayde, "atte this tyme god hath herde thy Prayere, Traian is sawid, But fro hens-forward bid thou no more Suche Prayeris." A, lord god, moche louyst thou the vertu of Iusticia, whan for hit thow haddyst mercy of a pagane, And the blysse that neuer ende shall hawe in hewyn, for Iusticia to hym thou grauntyste. To the whyche blysee vs brynge Ihesu cryst, Hevyn Kynge, Amen̄.

tHe thyrde cardynalle vertu ys y-callid fortitudo. Saynte tAustyn Sayth in libro de moralibus ecclesie, ffortitudo vero est amor facile omnia tollerans propter id quod amatur̛. that is to Say. "Fortitudo is a loue al thynge lyghtely Sufferynge, for that thynge that is y-lowid." The [glose] vpon the gospell of Matheu Sayth, ffortitudo est firmitas animi contra molestias seculi, that is to say, "Fortitudo is a stidfastnes of the Soule, agaynes the grieuancegouernance, MS. or heuynesse of the worlde." Tullyus in Secunda rethorica, Sayth, Fortitudo est considerata periculorum suscepcio et laborum perpessio, that is to Say, "Fortitudo is a considerids vndyrstondynge of Periƚƚ, and a sufferaunce of trauaiƚƚ." Also Tulli Sayȝ that, Fortitudo est magnarum rerum appeticio et humilium contempcio et cum racione humilitatis laborum perpessio, that is to Say, "Fortitudo is a desyre of grete thynges, and a despysynge of lowly thynges, and a sufferance of trauaille, wyth the Profite of reysonne." By thys vertue Fortitudo, a man may Sustene without feyntyse of herte, trybulacions and adversitees and harde chaunces, And well berre his good fortunes wythout any Pryde. By this vertu Is the herte of a man I-Stabelid, in so myche that for no chaunce hit is not y-nued̛, but hym holdyth Stydfastly and Strongly in al adventures, good and ill, not chaungynge the herte. This vertue had heyly al this holy martires and wourthy men of armes that afor vs were. Tully Sayȝ that who-so hathe the vertu of Fortitudo, he shall lyue with grete treste, frely and wythout drede. Moche is hit grete to manes corage noght to flessℏ, but stabilli Stonde, and the Ende of lyfe to yelde wythout drede. If thou haue this vertue Fortitude, thou shalte neuer say, that wronge ys done to the, but of thyne enemy thow shalt Say, he grewid me not, but he hadde wille to grewe. He that is wyse and hardy, he haue the vertue of Fortitudo proprely, and Sum men hym callyth a corageous man, or a manful man. Suche a corageous man, of noo man he shall Say iƚƚ in present ne in absente; Opynly he will take battaill, for deceit and trechuri appendyth to hym that is feynte of herte. Than shall he be holde hardy and corageous, that desyryth not gret pereiƚƚ, as doth the fole-hardy; ne ouermyche doutyth, as doyth the feynte coward. Arystotle, in the iiije; boke of Ethic, descreuyth the hardy in thys maner, "The hardy puttyth not hym-Selfe in periƚƚ by Smale thynges that lytill avalyth, For so done thes foolis, that So myche thay Preysyth thynges that lytill wourthe bene, that thay Puttyth ham-Selfe in pereiƚƚ of lyfe for ham. And that appartenyth to a feynte herte to lowe myche a thynge of lytill walue. But the hardy for a grete thynge and of grete Pryce gladdly hym Puttyth in Periƚƚ of lyfe, As for commune Profite of the Cite, Contrey, othyr a roialme, to sawe holy churche, to enhanse the vyrchippe of god; In Suche case Puttyth the hardy boldely his lyfe in Periƚƚ, And leuer hym Is to lyuen in honoure, than to lyue without vertue in dyshonoure." So did the good Kynges, Pryncys, Erlys, Baronys, and Knyghtes that afor vs were; as did kynge Dauy, Sampson, Iudas Machabeus and his bretherin, Arthur, Charles of Fraunce, the good Prynce Edward, James youre graunt-sire, Maurice fitz Geraud, Robert Steuenes son, Reymond le grose, Ihon̄ de curcy, and many otheres of the quenqueste of Irland. The hardy more gladly yeuyth than rescewyth, largely he rewardyth, Amonges hey men and lordes he contynueth hym heyly, Amonges mene Pepill menly, So that he may acorde to ham all. The hardy of few thynges hee hym entremyttyth, and takyth few nedys in hande, and they shall ben of grete nobelesse, and of grete renoune. For-why to entremytte of al thynges, appendyth to hym that hath a lowe herte, and lytill vertu. The hardy or the manfull in hidlynges he nendeynyth not any-thynge to do, For he wille do nothynge where-for he sholde be reprowid. He will haue opyn frendis and opyn enemys, So that al men may know whyche ben both oone and othyr. why, forto lowe pryuely or forto hate, appertenyth to Pouer men that dare noght to take an hand opynly. The hardy wille not leue that he takyth in hand for speche of the Pepill, For he hath more cure of verite, than of the oppynyon or ortrow of the Pepill, And ther-for he is trew in dede and worde, And haue no will to ly, but yf hit be for myrthe and Play: he will haue no company but wyth his Frendes, why, forto Please al men, hit were ouer-moche thraldome, but the hardy ne may hit endure. But thay that byth of lowe herte ben lowely to al men, and mervelyth of Smale thynges that thay hyryth. But the hardy wyse man mervelyth hym not but of thynge of grete value. The hardy, of dysayses that he hath Sufferyth he wile haue no remembrance, for-why, he ne holdyth hym not y-lowet ne vndyrfote of the dyssayses whyche he hathe escapid. And for-why that he toke not to hevynesse the damagis that hym befell, but by vertue of stronge corage ham rescewyth lyghtly, he may not ham haue remembraunce, for a man lyghtly for-yewyth and Sone thay thynges that he lytill telle of. Anothyr maner hathe the manfull or the hardy that he Spekyth lytill, and thynkyth that beryth borthom, And also he haue no will to Speke of hym-Selfe, ne of none othyr moche: he haue no cure that he be y-praysid ne that otheris be blamyd, And ther-for nethyr hym-Selfe ne otheres he praysyth, ne wil not say harme of his frendis ne of his enemys, but al that hym owyth to do, he hit doth without bobaunce wisely, and wyth-out feyntyse actifly. Anothyr condicion̄ hath the manfull othyr the hardy, that neuer he Playnyth hym of defautes that he hath hadd, nethyr of mette, drynke, ne of othyr thynges necessaries, but Plente and defaute of al thynges he rescewyth evynly, so that no man may Percewe nethyr by worde ne by semblaunt, that he hath the herte y-changed fro ayse to mysayse, ne for scarcite, ne for Plente. And yf hit befall that he haue defaute of any thynge, he ne Prayeth gladly anothyr manes helpe, but yf the grete nede therto hym drywe, ffor hym rechyth not moch, but of commyn Pees of the Pepill, Iustice, and ryghte, and the honoure of god aboue al thynge. More desyryth the hardy, honest thynges wythout wynnynges, than dyshoneste thynges wyth gret wynnynges, And therfor he desyrith more grete lordshuppe, othyr lytill rente, than a townshup of londe othyr a grete Some of catele to charlys appertenynge. To charlis appertenyth to Prayse moche, and to loue grete hepis of money of golde and Siluer, For-why, they haw lowe hertis and lytill, But to nobill Pepill of hey Parage and of grete vertue, longyth to loue chyualry, lordshup; to desyre Streynth, Doghtynesse, and ryghtfulnesse wythout queyntise. By kynde the hardy shal be of Slow mewynge, for he fyndyth but Seldome a thynge for the whyche he hym̄ endeynyth to haste, And he sholde haue a stronge voyce and grete, and treely Speke, ffor that betokenyth a stronge herte and a stabill. And therfor women, that by kynde bene more febelier than men, haue Smale voyces. And tho men, that by rancoure of herte chydyth hastely, thay haue not har Spyritis in thare Powere, But whoso hath the vertue of Fortitude, he ne deynyth not to chyde, And in Spekynge he haue not mestere to hafe [haste], for his Spirite is not by rancoure y-trowbelid.

Oche desyre thes olde Pryncis to Putte hare lyues in mbalaunce for comen Prowe of the Pepill, and they were so hardy, that in Suche a Poynte thay douted not the deth; for as Valery Sayth, and Seynte austynne hit rehersyth in the boke of the Cite of god, Codre, Sumtyme kynge of the Cite of Athenys, whan he had vndyrstonde by the Answere of his godys, are that he to a certayn̄ battaille agaynes his enemys wente, that thay the victori sholde haue in battaill whos kynge or duke sholde be slayne in battaill, He onlasit his riche armes and roial array,x partially altered to y. and hym clothed in Pouer array, and wythout any drede he went al dysharmyd ayeynnes the hostis of his enemys, and by contencion ham taried, wherfore they hym Slewe anone. For leuer hym was deth to suffyr, that his men had the maystri, than lyue and See his men to bene ouercome. The Prynces in olde tyme ne were not covetous of golde ne Siluer, And therfor more gladly they yawyn than resceuet. Vegesce tellyth, that a nobil consailloure of Rome that Fabrice was callid, a wyse and a worthy man þat lowid not yftis to rescewe, Answarid to an Ambassatoure of a fere Estraunge contre, that hym proferid a grete Some of golde, "Go," Sayde he, "to thy contrey wyth thy golde, I haue no cure to resceue; Leuer is hit to me to comaunde tho that the golde haue, than thare good to haue." Sypion, the nobill duke of Rome, whan he Saue well that haniball the kynge of Cartage, that is Souerayne Cite of̘ affryke, had besiegid the Cite of Rome longe tyme, and So hugely slayne of the romanys that in oone day he dide fill thre bushelis of golde ryngis, that weryn of the Pryncis and of the wourthy men of the Same Scypion, than, this Scipion, wyth his Chiualrie Passid the See, and Came to Cartage and hit assiegid, wyth grete manhode he makyd stronge assautes and harde; The Pepill by Swerde and hungyr he Slow; thythyngis therof to Rome wente. Haniball the Sige forsoke, hastely to Cartage he wente, wyth Streynth he entried, by grete vertue the Cite restorid, he makyd engynes, he gederid grete hostis, the Cite defendid, He ordaynyd his shildrymes, steryn battaill he yaue, but atte the latyste Scipion hym ouercome. Than flow haniball throght al affrike into A Castelle, and Into Streynthis. Scipion hym chased as a grefhound dothe the Fox. Atte the latyr ende by wenym, that he dranke of his owyn will, he died, that he wolde not to be takyn or Slayne of the Romans. Than Scipion toke al affrike, and So hit makid Subiecte to Romanys, and Payedyn grete truage of golde and Siluer; he came agayn̄ to Rome, hole and mery, and Sayde to the Romanes, "Fayre Sirres, affrike to yow haue y conquerid, And nothynge of the conqueste haue y rescewid Saue the Name." As the tyme and the nedes askyd, the Princis in olde tyme they contynued ham, Some tyme as a lorde, anothyr tyme as a fellow, this wittnessyth Valery, that tellyth that kynge alexandyr lad in a tyme a grete hoste in full colde weddyr. atte evyn̄ when he restid, he satte in oon hey sette by a fyre; he rewardid aboute, and Sawe an olde knygth quakynge for colde. Anoone he descendid fro the Seete, And toke the knygth in his armys, and Seete hym in the Sette by the fyre, there as he hym̄-Selfe Sate. And therfor hit was no merveill that men wolde so gladly Serwe Suche a lord, that bettyr lowid his knyght than his owyn̄ dignite. Grete and hey dedys toke on ham Prynces in olde tyme, And Smale thynges thay lettyn̄ to Smale men. Ensampill of this vs tellyth Orosie, that well couthe the Stories. Cyrus, the kynge of Pers, hym besied to conquere babilon̄, the grete stronge Cite; but he was moche y-lettyd by an hugy ryuer rennynge by the Cite wallis. In a day whan thay wolde assaute make, a knyght fryst by foole-hardynys hym-Selfe to the ryuer Sette. The course of the ryuer So stronge and So styfe rane, that the knyght and his hors rauyshith, doune hym bare, and dreynte. Cyrus, the hardy and manfull kynge, in grete wrathe Sayde, "So crowel wengeaunce of this ryuer shal y take, that a woman wyth chylde hit Shall mow Passe without Perill." Than he did assembill workemen by thowsandis, and trenchyd and dalwe the growne, and departid the ryuer in CCC and lx Parties, wherthrogh that al men Smale and grete hit myght Passe wyth-out any damage. than he toke the Cite, hit destrued, and the wallis therof he did down̄-caste into the fundemente. Hit was not y-holde proesse ne chyualry to assayle a man vnwarnyd, but olde men helde hit for cowardy. And therfore was alexandyr, the kynge Piames Sone of Troy, moche to blame, that in the tempill of apollyn by dysceyte and treyson slow achilles the worthy and doghty knyght. Holy writte reprowyth Ioab, Prynce of kynge Dauyes hoste, for that he had Slayn̄ by trayson two prynces bettyr that he was, Abner and amasam. And therfore Salamon, kynge Dauyes Son, therof Vengeance toke, and makyd hym̄ be Slayne, as the boke of kynges vs tellyth. Trouthe and verite, more than oppynyon or falsnesse, lowid olde Pryncis. Ensampill of that vs tellyth Valery, and Sayth that in olde tyme wher two frendys, that oone was callid Hamound, that othyr Phicia. On of this was take by Denys, the cruel Tyraunte, kynge of Cezillie, he woulde haue Slayn̄ hym, he askyd of his dethe respite in-to the tyme that he had y-makyd his testament and dysposid his godys. The tyraunt hit grauntid vp that covnantte that he a plege for hym wolde Putte into a certyn̄ day. He Putte In his frende for hym and went forthe. Many dayes Passyd, the terme neyghed, and he came not. Euery man helde hym a fole that faste was, and sayde, "folych Haste thow done, to Putte thy-Selfe in Hostage for thy frende. He will not agayne cvm, dey thow moste." he answerid, "I kno well my frende, that he atte no tyme couaunt wold breke: well know I, and Sertayne I haue of reuenine." Whan the terme came, his frende repairet and hym presentid, And to the tyraunt Seyd, "see me here, lete my frende Passe, for y haue hym acquited." Denys remembrid hym of So grete trouthe, frendshupe, and lewte, and for-yaue his male talent, And prayet ham bothe to rescewe hym to ben thare fellowe. By losyngrie to Plese grete or Smale, hyt is contrary to the vertue, Fortitudo, and therfor the Phylosofers that were full of vertues, Leuer was to ham to Suffyr grete myssayse, than by losyngerie grete auere to gette. Als Valery tellyth, Dyogen the Philosofre. in a certayn̄ day gederid wourtes to his mete, And therfor a losynger Aristipus to hym Sayde, that was with denys the tyraunt, "Diogen, thow sholdyst haue no mestere to ette wortes, and thow woldist losenge kynge denys." Dyogen answarid, "and thow woldiste ette Suche mette, thou Sholdyste neuer nede to losynge kynge denys." None hardy or manfull is not lyght of thoght, nethyr haue no mervelle that many pouer men mervelyth of̘. Of thes vs tellythe Valery, that in a certayn̄ battaill descendyd an halte man, and therfore Some of the Same battail hym Scornyd. the halte man answerid, "I ne ham not maymet in handis ne in armes, thegh y be halte-footed: moche more bettyr I shall fyght, for y ne haue noo hope to fle." Of anothyr he tellyth vs, to whom his fellowe sayde, "So grete Plente thay of Pers haue of Arowes that the Sonne Vixith all durke, whan they begynnyth to sote; bettyr is to fle than so many Pepille to assaile." That othyr as an hardy man answarid, "the Plente of arowes that thow spekyste of sholde vs Plese moche, ffor the weddyr is ful hote, And there-for moche the bettyr we shall fyght vndyr the shedow of the arowes." Ouermych to thynke dissayse and aduersiteis that ben Passid, appertenyth not to hym that hardy is, for that shal make hym feynte. For yf kynge Alexander had moch thoght of tribulacionys and peynys that he Sufferid in Perse, he nade neuer be hardy to entyr in Inde. And yf Scipyon had ouermych chargid the damages of Rome, he had neuer ben hardy to entyr in affrike. Of the comendacion̄ of Scipion we fyndyth y-writte, that als longe as he hadd to done, hym thoght that nothynge was done. Iulyus Cesar gladly for-yaue the wronges that to hym was done, and by So mych the lordshupe of al men he gette. The hardy hath grete Sufferaunce, bonerte, Stabilnes, and verite, and therfor he chargyth not of preysynge ne of myspreysynge, for hit is a grete noun certayne of good renoune, that a man Putte hym of anothyr manys mouthe to be Praysid. For by Speche of the Pepille, a coward may be as Prowos as Ector of troi. Natheles, as is afore in this boke declarid, in foreyne gouernaunce a prynce sholde desyre and gete good renoune, by obeysaunce to god, and in Vyse gouernance of his speche to godis wirchippe and profite of the Pepille, and for no bobaunce as dyuers men dothe, whych yewyth yeftys to Rymoris whyche Praysythe Hym̄ Beste that moste Ham yewyth. Eeuery Wyse man, as a poet Sayth, oftetymes sholde Enquere whate that the Pepill of hym spekyth, Sepius inquiras quid de te fama loquatur, that is to Say, "Enquere thow ofte-tymes what thynge is hit that fame Spekyth of the." Kynge Alexander was callid of many a man that hym losengit, 'Iupiter, the grete god'; but he wyste weƚƚ that thay lied. And therof happid in a tyme that he assieget a Cite, his hoste makid therto assaute, The Cytteseynes ham defendid, Alexandyr was woundid in the thegh, but he wolde not departe fro the hoste, tille the assaute was fulfillid. aftyr, he lyght fro his hors and in Softe laghynge Sayde, "This wounde shewyth wel that I is not god, but a dedly man, for hit grewyth me sore." Abow al thynge lowed Prynces in olde tyme the commyn prowe and the auctoricement of the Pepill, and therfor thay soght not riches ne tresures to har owyn prow, but for the commyn prowe, ne delycate mettes ne drynkes thay soght not, but als lytill as thay myght; And more for othyr men than for ham-Selfe. And therfor as me-thynkyth the grete abstynence that oure Irysℏ enemys Supportyth in mettes and drynkes, is moche the cause that thay in were often-tymes haue thare Purpos. For of a gouernoure of Rome tellyth Valery, that Marcus Curius was callid a man of grete witte, hardy and Chiualerous, and wel gouernede the Empire. to hym came messangers of a grete Cite, and hym̄ founde Sittynge by a fyre vpon a lytill chaire, ettynge of a tren dysshe, and hym Prait, yf hit were his Plesynge endeynet to rescewe a grete Some of golde, that thay had broght hym for har lordis. This worthy lorde began to smothe lagh, and answarid, "Say ye to youre lordys that hedyr you sende, that Marcus Curius hath leuer to comaunde riche men than be ryche; witte ye that y shall not be corruptid by frendshup, enemyte, nethyr by golde, ne by Siluer." For as Valery Sayth, "euery good Emperoure loueth bettyr to be Powere in a ryche Empire, than be riche in a pouer Empire." And Seynte Austyne Sayth, "that more is to playne that the Pouerte of the Empire of Rome is Perishit, than the riches: For whyle that the Prynces were Pouer the Pepill was riche, and when the Prynces were riche the Pepill was Pouer." And therfor as vs tellyth Eutropias, in the Stories of Romanes, That constance the Emperoure in al his tyme desirid to make his Pepill riche, and more-ouer, the same clerke vs tellyth, that bettyr is that riches be in the handys of many men, than they in oone Place be enclosyd; for the richere that the Pepill be, In So myche thay may ham-Selfe the bettyr defende, and therto thay haue the bettyr talent. And who-so lytyll hath, the lasse talente hath; And therfor yf the Prynce Empoueryth the Pepill, he may haue the lasse truste that the Pepill will helpe hym wyth good will. All the entente of good Prynces that euer were, was to mayntene the prowe of the commyn pepill, for in that dede thay trysted the bettyr to be lyke oure lord god, Kyng of al Kynges, that al creaturis gouernyth aftyr Hare degre. Therfore by gret study the lawes weryn stabelid and mayntenyd̛, Marchaundises vsed, Dyuers moneis contreuet, and al that myght bene y-sayde that good was, al was Purveyet to the comyn Profite of the Pepill, and not to make riche the Prynces; that wittnessyth al bokis that tretyth of Empires or realmes. Tully askyth, "yf the Sone shall Spare the fadyr yf De patrie per amorem, MS.he do any thynge agaynes the commyn Profite of the Contre." Therto he hym-selfe answarith, "That fryst the Sone shall pray the fadyr, that he wythdrawe hym, and yf he will not he shall trete hym, and aftyr yf nede be, he shal acuse hym, and more shall will that his fadyr be slayne, than the comyn Prowe of the contre and the Peese be distourbet." Of grete abstynence were this olde Prynces, ffor at noone tyme he may be chyualryous, he that Is a glotoune. Of̘ this we redyth in gestis of Romanys, that Cesar auguste, lorde of al the worlde was of grete abstynence; he nad noo cure delicate mettis, but helde hym appayed of commyn brede, and grete fleshis, and chese of the bugle, for he wolde not yeue ensampill of delytes to chyualrie. Glorie, honoure, and noblesse, more desyryth prynces in olde tyme, than hepis of golde, Siluer, or precious stonys. Ensamples of thes ben grete plente, but Sortely to passe ouer, hit suffichyth that in the stories of Romanes we fyndyth y-writte, that oone forcible kynge of grete Pouer, assiget the Cite of Rome. Cruel assautes therto makyd; Grete nombyr of Pepill he had Slayne, wherfor out of mesure he was dreddid and dowted. the Sinatouris of the Cite that hadd the Pepill to kepe aforsid har consaille, moche thay peynyd ham to contreue how thay myght ouercome the tyraunt, and the Sige a-way Putte tha longe tyme dured. Atte that tyme in a Pasture wythout the Cite was a kepere of Mulis, that Romanes callid a mulion. this Mulion euery day be-helde the hostis, he rewardid har battaille, he deuysed har armes, hare contenaunces, and hare out-Passynges, herly and late, and Saw the kynge ofte-tymes goynge out of his tentis priueli to go to sege; he knew hym well by Sertayn tokenys. The Mulion hym Sawe in a day by-cause of goynge to pryuely fer fro his men, thedyr besili he hastid; thes carle was stronge in armes, the kynge wyth grete streynth he caght, and hym trused hym before on his Mule. he hastid fast in his way, and neuer cessid tille he came to the Capitolle; ther as the Senatours weryn atte consaille, he smote atte the dore and askyd entre. The Po[r]terys haddyn of hym grete endeyne, there hym lefte, Vp thay went, his message thay did. the Senatours were grewid to be destowrbete for a carle. Atte the laste sayd on Senatoure, "we sholde not haue despite of the Carle, we know not whate thythynges he hath broght. For but he hadd sume grete message, he ne were not bolde to come hedyr." And so by commyn assente the carle hadde entre. a fayre Presente he shewid, the kynge of barbrie he hame presentid, to done thar will Wyth Hym̄. The barbrions Had Har Kynge loste, hit was no wondyr thegh thay espaunted were; the Romanes ham armyd̛ faste. The barbrions were encumberid, thay Soght har kynge, he myght not be founde, they turned har backys, but lytill ham a-vayillid; the Romanes ham Suet, they smote, they hewyn and Slowen, and home repairet wyth grete victorie; golde, siluer, precious stones, riche clothis, and grete nobeldi wyth ham bare into the cite; thay Slow the kynge, and So they makyd a good ende of the were. Aftyr this the Senatours bethoght whate rewarde sholde thay yewyn̄ the Mulion; thay callid hym forth, Golde, Siluer, and othyr auauncement hym proferid̛, and hym askyd wherof he hym wolde be content for his good Service. He answarid as manfull and hardy man, that more lowid honoure than riches that Sone Passyth: "Of golde ne syluer I ne haue no cure, Graunt me oone thynge and that me Suffisyth. Do ye," sayde he, "make an ymage of brasse of my lickenesse, and a coronet kynge ouercome by me." thay did So, and Sette the ymage amyd the strete, that al pepill that ther went myght haue remembraunce of that victorie. Therfor aristotle Sayth, that "honoure is the moste hey thynge that a man haue in this worlde." To the hardy hit appartenyth to be slow of mewynge, but whan he shal battail in honde take, he is so ferce that he dreddyth no man. In the stories of Romanes we redyth, that Tyberius the Emperoure of Rome in al his dedis was taryynge, and wythout ripe consaille nothynge he didd̛ that bare burthyn, For ouermyche hastynes nys not proesse. Thys Emperoure any officere that he had makyd with nethe he chaungyd̛ but yf hit were for opyn̄ falsnys.This insertion is written in the margin of the MS. This emperoure askyd in a day on of his pryue men, why he so did: he answarid and Sayde, that he So did for Prowe of the Pepill, and that he shewyth by this Ensampli.An s is erased. A man Somtyme was, that hadd many wondis, and lay nakyd in a wodd; the flyes thyke lay on hym̄ that his blode soke. anothyr man Passyd by the way and Pite hadd on hym, and away the flies drowe. "Alas," sayde the wondid man, "moche harme haste thow done to mee and greuet, ffor the flies that now haste away chassid thay ben full and haue ettyn y-nowe, and thes newely come me shale moche more Smertre assayle." So is hit in the same manere of new officers, that like ben to newe hungri flies, and "therfor," sayde he, "y wille not lyghtly chaunge ne remewe officers, ffor al tymes the latyste byth moste greuous, for they ben moste nedy, and leste Sparyth the Pepill." To Speke wyth good Spirite and breth appartenyth to the hardy, for that tokenyth hardynesse of herte, grete takynge on, and Stowtesse. Spekynge of a lytill Spirite Signyfieth and Schewyth a feynte herte wyth-out boldenys. Now haue y Sewyd yowe the tokenes and propirteis of the hardy, the whyche arystotle vs techyth.

hItte is to witte that thegh mekenys is necessary to al men, hnamely hit is in Prynces. Therof hit is to witte that god̛ ordeynet the fryste Prynce of His Pepill, Moysen the whyche was Hardy, a ful meke man abow al men that in Erthe wonned. In Matheu is gospel written, Ecce rex tuus venit tibi mansuetus, et lex eius vocabitur lex clemencie, that Is to Say, "See thy kynge comyth to the meke, and his law is callid the lawe of mekenesse." The lattyst boke of prouerbis Sayth, that in tokyn̄ of mekenes, crystyne kynges and prelatis of holy churche byth ennoyntid. Seneca sayth, Nullum ex omnibus clemencia magis quam regem aut Pryncipem decet, that is to say, "No man of the Pepill mekenesse makyth faire othyr Semely, more than a kynge or a Prynce." For mekenesse is the Seuerance and the difference betwene a kynge and tyraunt. And hit is to witte that the vertue of mekenesse kepyth the mene betwene Sparynge and vengeaunce, ffor Seneca Sayth, Tam omnibus ignoscere crudelitas est, quam nulli, Medium tenere debemus, that is to Say, "Hit Is cruwelte als welle to foryewen al men, as no man, therfor we sholde holde the mene wey." He that is a gouernoure in tymes he shall Spare, and in tymes vengeaunse take. The vertue of Temporaunce, namely in a Prynce appartenyth to mekenesse, in vengeaunce-takynge of the wrongis that byth y-do to hym-Selfe. For lyke as hit be-fallyth not to a manful man to be liberall of anothyr manes goode, but forto be lyberall of his owyn̄, So Is the Prynce y-callid meke, noght in his Pepill lost-is for-yewynge, but in his owyn noght goynge owte of the vertue of Temporaunce. And therfor grete honoure, glorie, and Perpetuel virchippe, is to the Prynce, namely in redressynge by force of Pouer and lawe, the wronges that ben done to the comyn Pepill and his subiectes, by enemys, thewis, And othyr extorcioners. That a prynce sholde be Paciente and meke, Seneca Puttyth oon̄e ensampill and tellyth, that the bee is a Passynge wrathfull beste and full of fyght, and for vengeaunce they lewyth thar Styngill in the wonde, but the kynge of bees Is wythout a styngill. this is a kyndely nobelesse of the vnreysonabill creature, yewynge essampill to al prynces and gouernores of the Pepill. Anothyr ensampill I fynde writte of the lyon, that thegh a man haue hym Sore hurte, and than he that hym hurte falle doun to the Erthe, as he wolde cry hym mercy, he wil hym not dyssayse in nothynge. Therfor Iulyus Cesar for-yawe lyghtely nothynge Saue the wronges that men did hym̄ and yf any man hym myssayde, he hym answerid neuer, nethyr Vengeanse therof toke. We redyth of thys Emperoure that a man by ewill will hym callid, "Tyraunt"; and he answerid, "yf y were a tyraunte, thow sholdyst Say no more so;" and Sothe hit was, for he myght haue hym Slayn̄e. The emperoure Teodosie makyd a statute and Sayde, "If any man myssay oure names, we wil not that therfor he be Punysshid; ffor yf that come of lyghtnesse, hit is to dyspise; and yf hit come of wodnesse, a man sholde therof Pite haue; And yf hit cvme of malice, hit is to be foryeue." Seneca the good clerke tellyth, that the Citeseynes of athene Sende messagers to Philippe Kynge of Macedone. Whan thay hadd done har message the kynge to ham Sayde bemurely, "Telle me ye whate thynge is, that y may done Plesynge the lordys that yow to me sende"? They to hym̄ sayde, and speciali oone of them that was callid Tymokares, "If ye wolde make your-Selfe an-honged bene, hit wolde gretly ham plese." whan the kynges knyghtes hardyn that, anoone thay wolde hym haue hewyn̄ in Smale Peces, ne hadd the kynge hym defendid. "lete of," he sayde, "no man be So hardy to do hym̄ any harme." Than Sayde he to the messagere, "go thow to thy lordes that hedyr the Sende, and Sai tham in my be-halfe, that thay bene more Prowte, and lasse ben to Prayse, tho that Suche message Sende, than thay that the message herde and no vengeaunce toke." The Vise Poete Caton Sayth, Vtilius regno, meritis adquirere amicos, that is to say, "More profitable thynge is than a kyngedome, by good deservynge frendis to gette." But So did not Dermot Mcmurgℏ, Prynce of leynystere, whych is the ve parte of Irlande, For a gret Clerke, Richard Cambrensis that makyd the Story of the conqueste by kynge Henry the Seconde in Irland, tellyth that this Dermot in the begynnyge of his regnacioune, he was an oppressoure and an extorcionere of vertues men, and a crowel Tyraunt ontollerabill, vpon the grete lordis of his londe. Anothyr myschefe hym befell, O'rooryckes wyfe, kynge of Mythe, by hyr owyn̄ assente, in abscence of hyr lorde, he rauysshed. And for-why that, for the more Partie al myschefe, witnessynge olde stories many, and newe also, the wiche by women began. This kynge O'rorike, mor for shame than for the hurte heyly grewid, wox al venomowsly wrothe. And therfor he gaderid many strangeris, that is to say, Rourike of Connaght, that tyme kynge of Irlande, whyth his Pepill and his owyn, A-vengid to ben̄e. Than the grete lordis of laynyster, Seynge har Prynce i-Putte to myschefe, and in euery Partie vmbesegid wyth enemys, olde wronges that he hadd done ham thay rehersid; thay rose al atte onys wyth his enemys, And So fortvne and his Pepill hym lefte atte ones. Than this Prynce Dermot, Seynge hym-Selfe on euery Side besieget, wythout helpe and fououre, and hugely ouersette with enemys, aftyr many Sore battaillis, to the laste remedy, he flow ouer the See into Normandy in the parties of Fraunce, to kynge henry the Seconde aforsayde, and hym besely besoght of Socoure. He was wirchiphully rescewid of the kynge, and hym his gouernaunce tolde. Whan the kynge hadd herde the cause of his comynge, he rescewid of hym the bonde of Subieccioun, and fewtee, and hym toke his letteris of bienvoillaunce wher-by he broght Pouer of Englyssℏ-men, Normanes, and Walschemen into laynystere, the whyche wyth that othyr fowre Parties of the londe by the Same kynge henry was for the more Partie I-conquerid. Thus did this Prynce Dermot hym̄-Selfe and al othyr Prynces of his Nacion̄ in lond for euer encombre by oppressyon̄. And therfor Hit Is more Sure to euery Prynce to comaunde His Pepill well willynge to hym, than ewill willynge. this felit Nero and Damaciane, Emperoures of Rome; And so filit kynge Richard the Seconde and many mo afor and Sethyn̄. This Clerke Cambrens tellyth in the Same story, Expedit subiectis Principi cuilibet pocius amari quam timeri, that Is to Say, "Hit Is Spedful to euery Prynce radyr to be ylowid, than to be dreddid," of his subiectes, And hit is Spedphull to be y-dreddyd, So that of loue radyr than of correccion̄ that drede confortyth. For whate-euer man is y-lowid, hit semyth that he is dreddid. But euery Extorcioner Is hatid of the commyn Pepill, and he that hatid Is of the commyn Pepill, he shal be vnsocowrid whan he moste nede hath, lyke as Dermot the Prince was. I fynde In a Sermonde writte, that an extorcionere is wors than the deuyll. For the deuyll takyth in prei and turmentyth but corsyd men, And the extorcioner rubbyth and Preyeth good men and trew; And therfor the Deuil may Iustifye hym in rewarde of extorcioner, For the Deuyl may Say to god, "I haue turmentid oonly tho men that the haue hatid, but this extorcionere hath turmentid tho men that the lowid." And So we may vndyrstonde that an extorcioner Is the deuyll-is angill, for thay ben sende Into this worlde to do ther that thynge the wyche the deuyll doth in helle, that Is to Say, to do turmentrie.

But for-alsmoche, gracious lorde, as I haue now her towchid of the conquest of Irland, I shall now declare yow in Partie as y fynde in croncles written, many titles of oure lege lorde the kynge of Englandes ryght to this land of Irland, agaynes t[h]e errourse and haynouse Irysℏmenes oppynyones, saynge that thay haue bettyr ryght.

fRyste atte the begynnynge, afor the comynge of Iryshemen̄ into the londe, they weryn̄ dwellynge in a syde of spayne whyche is callid basco. Of the whyche Basco, Bayon Is the chefe Cite, and basco a membyr of hit. And atte yryshmen comynge Into Irland, kynge Gurgonynce, Son̄ to the nobill kynge Belynge, and kynge of Britane the more, whyche now Is callid England, was lorde of Bayon as oure kynge now Is. And therfor thay sholde be his men, and Irland his land. The Seconde tytle is this; Atte the Same tyme that Irysℏmen came out of basco in Sixti Shippes exilit, thay mete wyth kynge Gurgnynce vp the See at the Ile of Orcades, atte his comynge fro Denemarke with grete victorie. Than har Captaynes hyberus and herymon wenten to this kynge, and hym tolde the cause of har comynge, and hym Prayed with grete Instaunce, that he wolde graunt ham that thay myght enhabite Some lande in the weste. Atte the laste the kynge, by avyce of his consaille, graunted ham Irland to enhabite, and assygned ham gides for the See thedyrwarde. And therfor they Sholde ben our Kynges men. The thyrde title Is, As I haue afor declarid, that Dermot, Sumtyme Prynce of leynestere, in Normandy became lege man to kynge henry the Seconde, conqueroure of Irland. Wherthrogh he broght Pouer of Pepill aforsaydyn̄ into the land, and mariet his eldyst doghtyr Eue at Watyrford to Syr Richard fiz Gilbert, Erle of Sragnylle in Walis, and hym graunted the reuersione of laynestere wyth Eue his doghtyr. Aftyr that the Erle graunted to his kynge henry, Deuelyn̄ wyth two candredes nexte to Deuelyn̄, and al the havyn̄ tounes of laynestre, to haue that othyr Parte in Pees, and the kynges good lordshup. And therfor Mcmurgh hath leste ryght to haue lordshup of al othyr Irysℏ Captaynes; And oure kynge in especial haue good ryght to laynystre. Hitte Is to witte, that a Candrede in frensℏ and in Irysℏ, Is a Porcion̄ of grovnde that may contene an hundrid villachis. In England Suche A Candrede is y-callit an hundret othyr a wepyn-tale. A wepyntaille Is as myche to Say as a takynge of wepen, ffor In olde tyme in England̛ atte the fryst comynge of a newe lorde in-to an hundret, the tenantes of the Same hundrede Sholde delyuer to har lorde har wepyn as for har homage. The iiije title of ryght that oure kynge hath to Irland Is, that Sethyn̄ in the yere of Oure lorde Mƚ. C. and lxti, ij, the forsayd kynge henry landyd atte watyrforde, and there Came to hym Dermot, kynge of Corke, and of his owyn propyr wille became liege trybutarie for hym and for his kyngedome, and on this he makyd his Serement and yawe his hostagis to the kynge. Than the kynge rode to Casshell, and ther came to hym Doneuald, kynge of lymerike, and be-came lyege man as did the kynge of Corke. Than came to hym Duneualde, kynge of Ossori, and Mcsaghlyn, kynge of Ofaly, and al the Prynces of the Southe of Irland, and be-came lege men as Is aforsayd. Than wente kynge henry to Dyuelyne, and ther came O'kernel, kynge of Vriel, O'rorike kynge of Mythe, and Rothorike, kynge of al Irysℏmen of the londe, and of Connaght, with al the Princes and men of value of the lande, wythout-take the Pepill of Vllystere, and by-came lyeges and Subiectes tributarijs by grete othis for ham and hare kyngedomes and lordshuppes, to the forsayd kynge henry, and that by hare owyn good wille as hit semyth wel, for the cronycles makyth no mencion of no chyualry ne werre done by the kynge al the tyme that he in Irland was. The Ve title Is this, the Pope Adriane, for-as-moche as Irland Is an Ile, and hit and al othyr Iles cristiens to the ryght of Seynte Petyr and the churche o Rome appartenyth, he grantid the lordshupe of Irland to the forsayde kynge henry, to encresse therin crystyn̄ feyth and holynesse, And to sette the Pepill of the londe in gouernaunce of good lawes and vertues, vices to enchu, This yfte and graunt of Pope Adriane, Pope Alexandyr his Successoure confermyd. this titles of ryght oppynly apperyth by the Same Popis Bullys, the copyes of Whych Bene ryued ynow. Sethyn̄ camecame came, MS. Vyuyen, a legate fro the Pope, into Irland and assemblid atte deuelyne al the Clergi of the land atte a consaill, atte the whyche Consaill this legate declarid and affermyd to the clergy the kynges ryght to be good to Irlande, and comandid and also denunced al the Pepill of Irland̛ on the Payne of cursynge, that no man sholde presume folyche to departe fro the liegeaunce and the fayth of the kynge of England. The Syxte title Is, that assemblid atte Ardmagh, the Clergi of al the land atte the tyme of the conqueste vp the comynge of Englyssℏ-men, by the Same Consaill hit was decrewite and demet, that throght the Synne of the Pepill of the londe by the Sentence of god, the myschefis of the conquest ham befelle. The vije title Is, For atte the fryste comynge and beynge of kynge Richard the Seconde in Irland atte the Cite of Deuelyne, and othyr Places of the londe, there come to hym wyth hare owyn̄ good-wille, O'nelle, Captayne of Iryshemen of Vluestere, O'bren̄ of Thomon̄, O'conghoure of Connaght, Arthure Mcmurgℏ, Captayne of Irysℏmen in laynystere, And al othyr grete Capitaynes of Irysℏmen of Irland, and became liege man to the Same kynge Richard, And to hym did homage liege, And for more grettyr Surte thay bounde ham in grete Somes by dyvers Instrumentes to Pay to the Popys Chamer, to trewely kepe and holde hare legeaunce in the fourme aforsayde. There-for, fro the begynnynge to the End, good is oure kynges ryght to the lordshupe of Irland. And therfor hold thei ham still for shame, that therof the contrary Sayne.

tHe fourthe vertue Cardynal, Clerkes callyth Temporance, by the wiche a man kepyth and holdyth mesure in ettynge and drynkynge, and surfetyth not, as in women, and from al Surfetys hym kepyth in al his dedis and Syggynges. And therfor Tully Sayth, "If thou desyriste Temporance Put away euery Surfete, and restrayne thy desyres; Reward thow how myche kynde askyth, and not how mych couetyse desyryth." Ife thou haste the vertue of Temporance, therto shalte thou comme, yf thou be Payet of thy-Selfe without couetyse of more to haue. For y-now he hath, that Is ap-Payet of that, that he i-richet Is, ffor more he will not desyre. And he that more couetyth, than he hath, he knowlechyth that he y-now haue not, And therfor to thy couetyse Sette thou the bridill, in ettynge and drynkynge be thou y-temperit, And aftyr that kynde askyth, put mesure. Bettyr Is lytill than to mych, but the mene alboth Surmountyth in bountee. Whan thou art in company, that thynge whych thou haste blamet, thou shalt not ette ne drynke. To the Delytes whych now byth present, ouermoche thou shalt not the yeue, ne tho that ben absente, thou shalt not gretely desyre. See that thou can lyue Of Lytill mette and Drynke. Drynke not for Delite, as doth the glotone, But for nede that thou haste; lette hungyre yeue the talent, and not Sause ne Saueure. If thou be attempret by the vertu aforsayd, thou shalt enchu foule thynges ar that thay falle, ffor no man Sudaynly taken, may not well kepe hym-Selfe. And whoso will not enchu evil company, Sudaynly he shall fall in fowle thynges. Be-holde wel al the meuementis of the body and of Corage, that ther be not in ham no filthehede. Be neuer the more hardy to done amyse, be-cause that thou arte alone by thy-Selfe, and no man Seth the; ffor a man may for euyl dedys be shent, thegh othyr men See ham not done. Thow shalt not drede no man more than thy-Selfe, ffor Sumtyme euery man Is absent to the, but thou art al tymes presente to thy-Selfe, And al that thou doste Pryueli, god Seth hit opynli. Foule and vnclene wordys thou shalt enchu, ffor hit is not fere fro the herte, that the mouthe Spekyth, and that that Is in the mouthe, Sone to the dede approcedyth. Thyn̄ accusementes thou shalt medill euenly and menely wythout empeirement of dignyte, Play not to myche, ne lagh not moche, ffor Salomon Sayth, "laghynge Is alway in the mouthe of the fole," and the fole enhawsyth his voyse whan he laghyth. The wys man wenethe he Softe laghyth. Ther is tyme of laghynge, tyme of wepynge, tyme of Speche, and tyme of beynge stille. In two causes sholde no wys man lagh, that Is to witte, in despite of anothyr man, ne for that myschefe anothyr Is betyde. Who-so laghyth when he sholde not, he Is holde dyshoneste; And who-so neuer laghes, he Is ouer estrange in company. Shewe thy witte, and greue no man; whan thou shalt Play, Of veleyny the nedyth to kepe. Thou Shalte lagh wythout grynnynge, Speke wyth-out cry or noyse-makynge, Goo wythout Slouthe, Reste the wythout dyshoneste. Ouer al thynge thou shalte enchu and hate Parfitely losengerie in thy-Selfe and otheris, ffor losengerie destrueth euery vertu; the losengeoure shal Sayne to the, "god thankid, thou doste welle, and thou arte ful of vertues and of witte, riche, estable, stronge, worthy, hardy, Semely, and fayre of body, large of herte, wel despendynge, a nobill man and of grete Parage, well prowid in dedys of armes; so god me helpe, In al this land nys none thy Pere." Who-so suche losengeris belewyth othyr trowyth, they shal falle in Pride and ouertrouth, wherthrogh thay shal Suche thynges take in hande, that neuer they shall mow well brynge to a good ende. Salamon Sayth, "the losengeoure whyth his mouthe begilyth his frende"; And therfor Caton̄ Sayth, Plus alijs de te, quam tu tibi credere noli, that Is to say, "Belew thou not anothyr man of the, more than thy-Selfe." Thou shalt wythstonde a losengeoure vtreli, that he be rebuked, and So Shalte thou done thyn owyn profite and his also, for So thou shalt not be dyscewid, and he shal not entremyt hym to discewe. Warnynge and amonestynge recewe thou gladly, and reprowynge wythout wrath or gurchynge. Ife a man reproueth the ryghtfully, thou houyste to cvne hym thanke, And yf he doth Hit Wrongfully, hyt may be þat he wende that he did ryghtfully. And yf Hit be that he the reprowe Wrongfully, the trouth tell hym benurly, ffor ther nys no man but he Sumtyme mystake. Salamon Sayth, "A blessyd answere abbatyth wrethe, and an harde and a thawrtouer worde raysythMysyth in MS. Stryfe and wodnesse. Reproue thou a vyse man, and he shall loue the; reproue a fole and he shal the hate." Caton̄ Sayth, Virtutem primam Puta compescere linguam. Proximus est ille deo qui scit racione tacere, that Is to say, "Trow thou the Pryncipal vertue to refrayne thy tonge, For he Is negh to god that can be still by reyson." And therfor hath kynde enuyronet a manes tonge wyth tethe and lippes as wyth two wallis, to Sygnyfie that no word Sholde out-Passe, but yf hit were triet wyth reyson. Kynde vs hath grauntid two eighen and two eeris, Saue but one tonge, vs to Show that more we sholde see and hyre, than Speke. Salamon Sayth, "Al that the fole thynkyth he Spekyth, but the vyse man abydyth the houre couenyable to Speke." In Spekynge a poete consailyth vj Poyntes to be-holde and kepe by this versis. Si Sapiens fore vis, Sex serua que tibi mando: Quid loqueris, et vbi, de quo, cui,cur in MS. quomodo, quando. that is to Say, "Ife thou wylt be wyse, Sixe thynges kepe whych y comande the: That Is to witte, what Is that, that thou Spekyste, whare, and of whome, to whome, whate manere, and in whate tyme." Vices and ewil taichis thou shalt enchue and hate in thy-Selfe, but anothyr manes vices thou shalt not to besy encherch, nethyr aspy, For Suche a man by reysone is to hate; whan the behowyth anand in MS. ill doer to reproue, thou shalt hit not done ouersharpely, but in fayre manere. Reprowe was founde for amendement of hym̄ that Is reprowid, But whan a man Is ouer-harde reprouet, he hatyth his reprowere, and So therof he is empeyrid and not amendyd. Therfor Sayt[h] Salamon, whose ouer-harde Snythyth the noos, he draueth blode, and therfor wyth benurtee and fayre chere thou Sholdyst reproue, and the trespace lyghtely foryewyn̄. whan a man Spekyth the wyth, fayrly hym hyre, And whath that his answere shall ben, gladely hit hym Sayne. And yf he thyn answere in dispite haue, neuer for that be thow ymeuet, ne chydynge make, ne thyn endyngnacion̄ to hym̄ Sayne. For hit is grete honoure to a man hym to wythdrawe fro chydynge. By this forsayde vertue of Temporance, of al Pepil thow shalte ben ylowid, yf thay that ben lowyr than thow, thow haue not in dispite. And to thyn̄e Souerayns doste honnoure and reuerence, And to thy felowis due company. To Souerayns reuerence and honoure, to Subiectes helpe and Socoure, to fellowis company and douceoure, to al men be benure, to no man flatterynge; haue thou fewe Pryue men, be ryghtfull to al men, Slow to be wroth, Redy to mercy, In aduersite Stydfaste, In prosperite wel avysete and humble.

aRystotle, Prynce of Philosofers, Sayth, that to the Vertu of temporance two thynges appertenyth, That Is to witte, Abstynence of mette and drynke, and chastite of Body: And therfor olde Vertues men thes two thynges thay kepedyn. this apperyth by this Story: Alexander the conqueroure So mych he myght endure abstynence, that oftetimes whan he was in trauaille, he askyd none othyr mette but brede only. A grete Clerke Vegece vs tellyth in his boke of Chyualrie, that hit appartenyth not to a good knyght to lowe ayse ne delytes of body. Alsmoch is abstynence auenaunt to a knyght and mesure, as to a monke. Valeri tellyth that women of Rome in olde tyme, Dranke no Wynne. For throgh glotony and dronkenesse men fallyth ofte-tymes in lechurie, wyche Is contrary to chastitee and to chyualrie. And therfor as Valery tellyth, that Cornelyus Scipion whan he was sende by the Romanys in-to Spayne to make hit Subiecte to Rome, anone he comandid that no bordelle were founde in hare company, and ther-for thowthowo, MS. thousand women weren̄ dryuen̄ away from the hoste. Weƚƚ wyste the wyse Prynce that loue of women and brandynge fylthed of lechurie nesshyth a manes herte and hym makyth lyke a womon̄, So that he lesyth his Streynth, and hardynesse, and manhode, and chyualrie. More accordyth to a lechurere a Styfe-stafe than a Swerde, and an hechil than an chelde or a boklere. And therfor Sayth Poetes in fable, that the welle of Salynace makyth men that therin ham bathyth chaunge in-to women, In sygnyfiaunce and tokyn̄, that tho men whych ham bathyth in the welle of lechurie lesyth Vertu and Valure, and becomyth feynte and cowardys, and febill as Women ben. The Same Clerke Valery vs tellyth of a nobil yonge man that was callid Spurina, that was so fayre of face, of body and fetares, that al Women Wer meuet and tempted of his grete beaute. This yonge man that weƚƚ Parcewit, but he had not talent of foly, And therfore als-moche as he wolde not be suspecte of foly ne yeue occasion ne encheyson̄ of ille and Syne, he wondid al his face, and many wondys ther-In maked̛; Wherfor the beaute a-way wente and the Synne cesyd. The loset clerke Vegesce of kynge alexander tellyth, that aftyr a grete battaill y-don and grete Pray taken, A nobill damysell of grete beaute was presentid to the kynge. But he that al was yewyn̄ to chiualry he nad no cure of lechurie, And therfor he endeynet not ons hyr to rewarde, but sende hyr to the Same Prynce that She afor was Spowsyd to. Whan this Prynce and his men Sawe this, they Preysyth moche the vertue and the grete leaute of alexander, And ther thay hym̄ rescewid as kynge and lorde. Suche anothyr tale vs tellyth Valerye and Sayth, that atte that tyme whan Scipion had won and conquerid Cartage, as is in this boke afor-written, amonge al othyr hostagis a fayre mayde of grete Parage to hym was presentid. And whan this conqueroure had vndyrstonde that a gentill-man of the contrey had hyr trouthid, heha, MS. makyd brynge afor hym hyr fadyr and hyr modyr and the gentill-man that hyr trouthyd, and to ham Saydyn̄, "This golde that ye haue broght to me for this damycelle raunsone, I hit yeue and graunt in free mariage to hyr and this gentil-man̄,From here to p. 196, l. 5, supplied from MS. Lambeth 633, fol. 46, l. 21. that hir has trouthid," Of this grette Ientrie alle men mervelith, And this nobille lord mor gladly for ay servid. By this Vertu Temporancia a man gouernyth hym-self, and with the Vertu of Iustice othir men. But rathir and more Providabille ys to a man to gouern hymself than othir mene.

The loue and the dred of almyghty god, maker and fourmer of al thing, frust aboue al thing preferid, xije causes enduceth a man to loue his wif reissonnabli and tempora[t]li. The furste caus is for that holy writ so bidith: "Viri diligite vxores vestras Sicut et Christus dilexit ecclesiam et Semet ipsum tradidit pro ea": That is to sey: "O ye men, loue your wywis as crist lowith holy church, And hymself yaw for hit." Therfor a man shold loue the helth of his wif bodely and gostely; for why: criste diet for the helth of mannes Soull and remissioun of his Sin, And therfor a man shold merciably fforyew his wif repentaunt veraily hir trespace. Vppon this matier Seint Austeyn saith "Cur enim ad huc reputamus adulteros quos credimus penitencia esse sanatos." That is to sey — "Why shold whe now hold men adulteours which whe trowith with repentaunce I-maked hole." The Secound caus that shold enduce a man to loue his wif is, for hir body is the body of hir spous, And therfor he shold loue hir body as his owyn bodi, for the wif hath no pouer of hir owyn body. The iije caus ys that non of tham ys Sufficiant to bring forth fruyt alon of Ieneracioun. The iiije caus is that woman of manys Ribe was fourmyt; God wold not fourm woman of the Slyme as he dud man, but of manys fleshe and bon, that he shold loue hir as him Self; ffor holi writ saith, "whoso lowith his wif he lowith himself." The ve caus is that a Man be-hettith woman loue when he Set the Ring on hir fynger, and at mas in presence of cristes body he doth kis hir. The Sixt caus is that they ar cossinis both of man and woman, for the vedlak louene euery ethir, And therfor hit is wonder sethyn So many for ham lowen othir that thay hamself shold discord; ffor ofte tymys two realmes for on matremony is broght to on accord. The vije caus is that a wif leuith fadir modir and all hir kyn, and anheyrryth to hir spous, And therfor he doth ontreueli but yef he hir loue. The viije caus is that but yef they loue both othir thay shall be in gret myssais, for lik as a man ne restith not well vndir a dropping hous, namely in cold tym, So a man restith not with his wif yf contencion be tham betwen. The Philosofre saith, "Vxor est aut perpetuale refugium aut perhenne tormentum": That is to sey, "A wif is a perpetuall refuyt, Othir an euerlesting tormenty." the ixe caus is that hit is hugeli pleasant to god, and man loue wedlak; for Salamon Saith, "In thre thingis my spirit is pleassit, that ben aprowid afor god and man; that is to sey the accord in brethereth, loue of negheboris, And man and his wif well togeddir assentyng." The xe caus is that a wif is a solas to a man of godis yefte, And therfor Salamon saith, "Ve Soli"; That is to sey, "Woo to hym that is allon." But he is not allon that livith in chastite, as oneste maidenys and widowis vnto the worshup of god. But a fornicatour is hold allon which is acursid of god, that whan he seth and covettith a woman fleshely, his dissolacion Radir þan his consolacioun he seth; he seth the swerd with the which the dewill hym kittith and fro god hym departith. The xie caus that a wif is lik an ornement of an houshold; ffor Salamon saith, "Sicut sol oriens in mundo in altissimo dei, Sic mulieris bone species in ornamentis domus eius, et mulier diligens coronacorana, MS. est viro sou"; that ys to sey, "As the son ryssing in the world in the heghest placis of god, So is the fairnys of the woman gode in the ornamentis of hir hous; And a lowing woman ys a croun to hir spous." And Salamon, speking of fairnys, saith, "Sapiens non corporis sed anime respisit decorem." That is to sey, "A wise man beholdith not the fairnys of the body but of the soull." And a fole in flesly thyngis is ouer-taken. The xije caus is that the sacrament of matremony is a dingnite ordeyned of god and in paradis afor that euer enny syn was wroght. And therfor crist in the gospell saith, "Quod deus coniunxit homo non separet"; That is to sey, "That thing which god has bound, no man depart." Of the loue that a vif shold haue to hir spous, A doctor tellith, ffurst euery woman shold loue and dred hir housbond so heyly that she shold troue no man fayrir, wisser, ne stronger than hir housbon; And thegh anny othir man fairer, wiesser, othir stronger wher than he, she shold not troue that.

HIt ys to wit that matremony ys to be commendid for many caussis, and in exspeciall at this tym for ve; fruste for the auctorite of almyghty god, ordyner of matremony; And for honor of the place that hit was maked In; ffor thereas Seint benet ordeyned the monken rull, and Seinte Austeyn chanoun Rull in erth, allmyȝty god that may not erre maked the Sacrement of matremony in paradis. Therfor yef he trespassith that breketh the rull of Seint benet, moche more hugely he tresspassith that matremony whiche god makyd breketh. The ije caus is that matremony ys to be comend is the oldennysse of hit, ffor this ordir ys not nyowely maket, but of oldennys hit passith all manner of orderis in erth, ffor hit was maked afor that euer man synnyt: the therd caus is ffor that god at Noes flod, whan all the world was dront, only he sawid the ordir of matremoney. In Noes ship he and his wif, har thre sonys and har wiffis sawid were, but all the lechurreris and concubynes were drond. The iiije caus is for criste Ihesus and his modir Seint Mari and his dessiplis by thare bodies presence —as Seint Iohn In his gospell telith —wirsshuppeden at the feste of wedlok, and there ettyn and dranken; but lechurris & concubyns may not sayn that euer criste or Seint mary his modir etten and dranken in enny of thar houssys, But rather the deuyll, of whom thay maked Sacrefiz of thare bodies. The ve caus is for that our lord Ihesus wold be born of oure lady Seint Mari in matremony. Morouer hit is to wit that the work of matremony may be ussit and don, as sarteyn tretis of wertius tellith, without anny Syn and meritori in thre cassis; ffrust whan hit is don ffor caus of cheldryn to ben concewid, and to the wirship of god to be broȝt fforth, with othir due sircumstancis accordyng to Reysoun: This is the principall caus and office of the werk of matrimony. The ije caus is whan that the work is don for remedy, that is to wit to enchu fornicasion. The iije caus is whan det is payed to the asker; vppon the which matier Seint Austeyn saith thus: "Redde debitum coniugale nullus est criminis. In hoc causu mouet Iusticia." That is to sey, "To pay wedlak dette hit is of no syn, rightfulnis meuyth in this caus the." The iiijeMS. iije. case Is whan a man asketh that worke to mak his wif, that she fal not in sin; as whan a man knowing his wif shamfaste and neuer to ask that dette, and he dredith of hir fallyng in Syn, he asketh that dette. In this casse pite meuyth. But sothely yef a man use that work to fulfill his concupiscens ther is sin, othir while venyall syn and othir whill dedely syn; hit is veniall sine whan concupiscence is so ferforth subiecte to Reissoun, that he wold not know hir but yef she wer his wif; hit is dedly syn whan that concupiscens Is so vnmessurable that he wold knov hir thegh she wer not his wif. Also hit is to wit that a worthy clerk, Iohn of Burghe, in a bok which he maked, that is calit in latteyn "pupilla occuli Sacerdotum," tellith that a man is note bound to pay his wif the dette of wedlak in an holy place, ffor so as sum men saith the place myght be Polut. But yef a man and his vif were long tym in that place vyolenly enclossid, hit wer laffull to tham to do that ded. Also in hey festis & solempne dayys, in tymys of fasting and processiones a man and his wif shold not neghe togedir, for in such solempne tymys specyaly honnoure is to be don to god, And therfor Is to abstene fro leuefull thingys, that thyng which is asked may be getten the mor lyghtelier. Natheles, who so is askede, he owith hit to pay, but yef he may defer hit viesly and without pereill, but he shall not aske hit in the forsaiden tymmys. Therfor whoso asketh that ded in tho tymmys he syneth not, but whoso asketh I-styrryd with con[cu]piscens, but noȝt for contempe of the tym othir holi churche consaill, Senneth venialy. And also in tym that a woman is with child, ȝef without pereill of the chill hit shall mowe be don, that ded I-asked owith to be payed, And also hit may be asked without dedly Syn; natheles yef hit shold torn to pereill of the child, nethir shold hit ben asked ne yewen. In which cas beste is that a man haue his wif lik his Suster, And do nat that charnell worke.

alexander, in exspeciall kep the fro venym and pusouns: well Whe wot that many kingys and princys that myght not be ouercome with armys by wenym loste thar lywis, And othir whillis by þe hand of that man in whom moste thay trustid, And namely by whemen, for loue of whemen blindith the vndirstanding of men, and ham makith ouer moch to truste of Wemen. Therfor thou shalt not trust in wemen ar that thou han ham approvid, ffor alsson that thou trust the in a woman thy lif is in hir handis. Alexander, well sholdiste thou remenber the þat Sum tym the Quen of Inde the send fair yeftis and gret, Among which she send the a ful fair damsell, Of whos beaute thu wer anon I-caghte. But I, that present ther with the was, besili beheld that damsell, and hir contenaunce, & hir lokinge; And I apparcevid that she had frekelit eyen, and without sham fichit hir sight in men vesagis, by the which I vndirstod well that euery man that hir tuchid Anon shold be enfectid with wenyn without hop of lif, for she was of a child I-norshit with venym, And therfor she was all venym; And yef I had not varnyte the therof at the furste tuching she had shent the. Therfor thou sholdiste haue with the in al tymmys gode lechis and fi[si]ciens; And thou shalt not truste the in on lech, for he myȝt the priuely don the harm, The lighter that he is alon. But manny lechis togedir wold not consent so lighteli to mys-don, ffor euery of tham shall dout othir; therfor of [lechis in] Sciens and wiesdom beste I-provid and of the be beste fam, by thar consaill tak thou medesyne What the nedith.

aS galian the full wies leche Saith, and Isoder the gode clerk, hit witnessith that a man may not perfitely can the sciens and crafte of medessin but yef he be an astronomoure. And therfor thou shalt nothing don, and namly of that which appertenyth to the kepping of thy body without consaill of astronomoure. Beleue not folis that sain that no man may cum to the Sciens of steris and planetis, ffor thay ben so fer fro vs, the which by ofte beholding, gret waking, and studi, the old philosofors Rawlinson MS. begins again.that crafte Haue contreuet and Sertayn̄ Rulys makyd of the mevynges of the Sterres. Morouer hit is not to beleue to folys that Sayn̄e that god hath prouydet and ordeynet al that is to-comynge, And therfore hit nys non̄ profyte to can aforhand that Is to cvm, and by this reyson, hit is noȝt wourth the Science and Iugementes of the Sterrys. But I the Say, alexandyr, that the gloryous god hath so y-stabelid, that the elementes bene gouernyt by the S[t]erris and by the Planetes that We opynly Sene. The See mevyth and hym wyth-drawyth aftyr the mewynge and growynge and drecresynge of the mone, that hath maystri and lordshupe vpon the watyr and vpon al thynge that hath kynde of watyr. And therfor oystres and crabbes, the brayne and marrowe of al bestis wixen and decrescen aftyr the mone. And neuer the latyr hit is good to witte aforhande thynge that is to cvm by kynde of Sterres, for a man may the bettyr Purvey hym agaynes that is to cvm, yf he hit knowe afore, and be not Sodaynly ouertaken, as yf a man wyste that a ful colde wynde and wyntere were to cvme, yf he were wyse he wolde Purvey hym̄ of hote clothis, wodde, and colle, and of othyr thynges necessari, by the wych he myght escape wythout empeyrement the grevaunce of the wyntyr. In Somer a man Purveyeth hym̄ of colde mettys, and drynkes attemperid, and of colde houses. And yf a man wyste derthe to cvm and grete hungyr, the bettyr he wolde Purvey hym of corne and othyr vitaille. And therfor hit Semyth well that tho men bene grete folis that Sayne that the Science and Iugementes of Serris is not profitable to can̄e, Sethen that therby a man may dyuers aduenturis the bettyr to vndyrstond aforhand, and enchu harmys by witte and Purveyaunce. But for-als-moche that the witte of a man ne Suffysyth without the helpe of god, the Sufferayne remedy agaynes al harmes Hit is, to Pray god almyghty that he for his grete mercy wolde turne harme Into good, for his Powere ys not makyd lasse, defuylet, ne destourbet, by the vertues of the Sterres. Therfor his mercy is to Pray by deuocion, orison, fastynge, Sacryfice, and by almes-dedys, that he haue mercy of oure Synnes. And yf we So done, we may haue hoppe that of the harmes that we haue deserwid well, he will vs delyuere.

wHo-so will enserche the olde stories Sethyn̄ the worlde wbegan, opynly he shall fynde that nothynge that man may done is of so grete vertu as is orisoun. Abraham the nobil Patriarke, as the boke of genesi sayth, Prayet god for Sarra his wyfe for she was barayne and Passyd the age of chyld-berynge, And She concewyd ysaac. this Same ysaac had a wyfe barayne ycallid Rebecca, he Prayed god that he wolde yeue hym generacion, And She concewid Iacob, the holy and nobyl Patriarke: of this thre descendet Marie the ful blessid virgyne modyr of oure lorde Ihesu cryste. In the tyme of Moyses, the ledere and gouernoure of the Pepill of Israelle, we redyth, that a pepill y-callid amalech faghten agaynes Israell. Moyses ne wolde not entre into the battaill, but rerid his handys toward hevyn, and Prayet god wyth fyne herte that he wolde ham helpe. And hit be-felle that Whyle that He hadd His Handis vprerid Israel ouercome Hare aduersaries, But whan̄ he avelid his handis, Amalech ouercome Israel; and therfor two men Sustenyd the handis of Moyses, into the tyme that amalech was ouercome and Slayne: where-for we vndyrstondyth that oryson bettyr defendyth a man in bataill than a sshelde othyr a targe, and bestyr is in estoure than a sharpe Swerde of Stele. Iosue the Wourthy and wyse weryor, in his grete destresse by Oryson ouercame his enemys as we redyn in the bibill. whan this Iosue, Successoure of Moysen, had entrid the lande of behoste, and y-take the Cite of Gabaon, and grete goodis and riches goten, fywe kynges of the lande ham dressid agaynes Iosue; that is to Say, the kynge of lachis, the kynge of Ierusalem, the kynge of Ebrone, the kynge of Iermoth, the kynge of Eglon, wyth hare hostis. Iosue went agaynes ham, wyth his chyualry, and prayet god to be his helpe; God hym answarid, "Neuer doute thou ham, I shal the helpe, No man shal the wythstonde." Iosue hardely ham assaylid, and god ham espaunted so hugely that thay ne durste tham defende, Anoone thay turned har backis; the childryn of Israel ham chaset wyth grete spede, hewedyn ham, and Slowen, and als many as scapedyn the Swerde of [Iosue] god keste ham dovne wyth grete Stonys of hawle that than felle throgh godis biddynge, to whom al thyng Servynne, as Sayth the holy Prophete Dauy. And moche Pepill more were dede by the haule, than by Swerde. Iosue doutid moche that the day hym faillid̛, that he myght ben fully avengid: by the grete treste that he had in god, comanded the Sone and the mone that thay Sholde not mewe tham fro that place ther as thay weryn̄ atte that houre, into the tyme that he were avengitte of his enemys. God that hym grauntid, and the Sonne stode amyddis the firmament the space of one hole day, So that afor ne aftyr ther was noght had So longe a day, that vnethe any escapid of fywe hostis, And the v kynges weryn taken and hongid. Ezechie the good kynge of Ierusalem bettyr hym defendyd by Prayer than by Swerde, ffor as the boke of kynges vs tellyth, Senacherib kynge of assyriens destrued the Citteis of Iude and aftyr assieget Ierusalem, And fore-alsmoche as ther was had so gret Pouer that he vndyrstode not that any man myght hit wythstonde, he sende by thre messagers to kynge Ezechie that he were a fole yf he thoght hym to defende agaynes hym̄, for non kynge of othyr landys myght not hym wythstonde, and that neuer he shold hym treste of the helpe of his god, for noone god of al that weryn ther al-aboute in al regions ne myght not defende thar land agaynes the assiriens. This kynge Ezechie hym trested in god, and hym clothid in a sake, he Put hym-Selfe to Penaunce, and Prayet, he Sende to ysay the holy Prophet that he sholde Pray for hym and his roialme. Alboth Prayet to god that makyd hevyn and erthe, in whos Powere al thynge was, that he wolde opynly Showe to al naciones that he aloone was god almyghty, And maystri yewyth to them that he will. Thar Prayer was not in wayn̄e, for in oone nyght the angil of god came to the hoste of assiriens, and Slow of ham an hundrid and Sixti and xxti and ve Mƚ Whan that Saw Senacheribe, hit was no wondyr thegh He had no wille Longir to abide, and therfor he hastid hym faste till he came to the grete Cite of Nenuve, but he myght not so mych hym hast that myschanse nas atte his bake, for his both Sones hym Slow whan he honouret his god atte his tempill. Hit be-fell ther-aftyr That ezechie wax Seke to the dethe, And ysaye the Prophete came to hym, and to hym sayde, "Oure lorde sayth, that thou Shalt dey, and noght lyue." The kynge was sorowfull, and hym turned toward the walle, and tenderly weppet, and hym praiet of longyr lyfe. Ysaye his way wente, but hit was not longe aftyr that god to hym sayde, "Turne agayn̄e to Ezechie the ledere of my Pepyll, and Say to hym in my behalfe; I haue hardyn thy Prayer, and Seyn thy terris, and I haue helit the and Sauet. The thyrde day thou shalte gonne to the tempill, and y graunte the xv yere more to lyue than thou sholdyst." And therfor hit is to vndyrstonde that euery manes lyfe is y-markyd by kynde, how longe he shal mow doure, and that terme may no man Passe: but by foly and evile kepynge, he may hit abregge. But god that Is abow al kynd, may alboth fulfill aftyr his owyn wille. And therfor Ezechie lyued more longyr by the grace of god, than kynde hym grauntet. Manasses the Sone of Ezechie was a ful cruwel tyraunt, he Slow ysaye the Prophete, that helid his fadyr and Sauet the realme, and the Pepille; he maked fals oratories to fals goddis and ham honouret; he fulfillit Ierusalem wyth Innocent blode, and beleuyd swenys and sorsrie, and hym yaue to euery ewil crafte. And Sortely to Sayne, he Surmountet in Shrewednnesse not only the kynges of Iuda and Israel that weryn̄ afore hym and aftyr, but wyth that he passet in shrewetnesse and malice al the Paganesse and mysbelewynge men, and mysturnet al the tempill and hit makid like as hym-Selfe was. And therfor god that may not suffre vickidnesse aldaies endure, sende a tyraunt that othyr to chastyce, for the Prynces of assiriens came wyth full grete Powere, and conquerid the Cite of Ierusalem, and token Manasses the kynge and hym lad in cheynes to the Cite of babilon, and hym in preson sette. Than he hym bethoght of the grete noble that he demenyd in Ierusalem, ther as he was kynge y-cronet, and he became mournynge and Sorefull and hugely hym peyset that he had god so mych y-grewid, and mercy hym criet of his Synnes. And hym entierly Prayet that he wolde hym delyuer, and amendynge promysid yf he ayeyn myght to his realme covme. In this wyse he knew god ayeyne in angwysche and in myssayse, whych he had foryetene whan he was in his goodnes, ouerwel atte ayse; God whych isin, MS. ful of mercy and no man refusyth, haue he neuer so myche hym wrethyd, yf he will hym repente of his mysdedis and of Parfite herte mercy hym cry, he foryaue manasses his orribill Synnes, and hym agayn broȝt into Ierusalem, and the regalite hym yaue, And he cownant kepte: he be-came a good man, and destruet the auteris and oratories that he had edified to do his sacrifice to fals godes, and servid god̛ in al his lyue wel and trewely, and diet aftyr he had regnyd lv yere.

fRyste hit is to witte, that Prayer othyrwhyle is sadyn a good worke, on wych matyer Seynt Paule Sayth, Sine intermissione orate, that is to Say, "pray ye wythout any Styntynge." vp this matiere the glose Sayth, Semper orrat qui bene agit, that Is to Say, "He prayeth al tymes that al tymes doth well." Also the ryghtfull man neuer styntyth to Pray, but that he Stynte a ryghtfull man to be. Whoso will fryste pray he moste consydyr his owyn fautes, tham amende, and than Pray; for Salamon Sayth in the thyrde boke of kynges, Templo edificato Si quis cognouerit Plagam cordis Sui, et extendit manus suas in domo hac, tu exaudies illum in celo, That is to Say, "The tempill y-bylid, whoso will know the wonde of his herte, And Pute vp his handis in this howse, thow thalt hyre hym̄ in hevyn̄." Also the glose Sayth, Oracio est cultus deo debitus, que comprehendit fidem, Spem, et caritatem, that is to Say, "Preyer is a wyrshupe owyn to god, the whych comprehendyth feyth, hope, and charite." And therfor Seynte Austyne Sayth, In fide, Spe, et charitate continuato desiderio Semper Oremus, that is to say, "In feyth, hope, and charite, wyth contynuel desyre Pray we altymes." Seynt Matheu Sayth, Et nunc clamemus in celum, "Now cry we to hevyn̄." Seynt Luke Sayth, Petite et dabitur wobis, querite et invenietis, Pulsate et apperietur Vobis, "Aske ye, And hit shal be yevyn̄ to you; Seche ye, and ye shall fynde; knoke ye, and hit shal be oppenyd to you." Vp this texte Saynte Austyn Say[th] thus, Non tantum hortaretur deus vt peteremus, nisi dare vellet, erubescat humana pigricia, Plus wlt ille dare, quam nos accipere; Plus wlt ille misereri, quam nos a miseria liberari. "God ne volde not so mych amoneste, that we sholde aske, but yf he wolde yeue. Manys Sleuth vix hie assamyd, for he will yew more than we will taken, he wil more haue mercy than we desyre be delyuerid of myssayse." Seynt Iames Sayth, Si quis indiget Sapiencia Postulet eam a deo, et dabitur ei, "Whoso nedyth wysdome, aske hit of god and hit shall ben yeue to hym̄." Isodyr Sayth, Qui vult oracionem suam volare ad dominum, faciat illi duas alas, Ieiunium et elemosinam, "Who-so will his Prayer flee to god, make to hit two wynges, fastynge and almes[de]de. And hit Is to witte, that Prayer helyth Sekenys of body, as Salamon Sayth, Fili in tua paupertate ne despicias te ipsum, Set ora dominum et ipse curabit te, "O thou Sonne in thyn Sekenesse ne dispise not thy-Selfe, but Pray oure lorde, and he shal cure the." Seynte Iames Sayth, Oracio fidei Sanabit infyrmum, "the Prayer of feyth shall hele the sekeman." Also Prayer longyth a mannys lyue, like as is afor-sayde of kynge Ezechie. Also Prayer delyuerith a man fro Shame and Periƚƚ of deth, As hit did the good holy wyfe Susanna. Also Prayere delyueryth a man̄ fro the Power of Wickyd Prynces, as hit did Baruc and many otheres: Also fro Prison as hit did Seynt Petyr; And fro wickyd wormes, as hit did Seynt Margaret, Saynt George and the kynges doghtere; And also Irland by Seynt Patrike-is Prayer is for ay delyuerit and clensit from al venemouse bestis: also the holy prophet Ionas by Prayer was delyuerid out of the whalis bely. Saynt Ierome Sayth, Ieiunio Sanantur Pestes corporis, oracione Pestes mentis, "Wyth fastynge is sawid the Sekenys of body, and wyth Prayere the Sekenesse of Sowle." Also Prayer in bodely battaille ouercomyth and hath victori. This proueth the boke of exody, siggynge, Cum leuaret manus Moyses, Vincebat Israel, "Whan that Moyses vprerid his handis, Israel ouercome." Of this Spekyth the boke of Iudyth, Memores estote Moysi Serui Dei, qui amalech non ferro pugnando Sed precibus sanctis deiecit, "Be ye myndful of Moyses the Servaunt of god, whych amalech noght fyghtynge with Iren, but wyth holy Prayer keste doune." Vp this texte Sayth the glose, Plus vnus sanctus proficit orando, quam innumeri Peccatores Preliando. Oracio Sancti celum Penetrat quomodo in terris hostes non vincat. Plus vetula vna adquirit de celo vna hora orando quam mille milites armati adquirant de terra longo tempore preliando. "More oone holy man profityth in Praynge, than out of Nombre of synnyers battaillynge. The prayer of the holy man thurlyth heuyn̄: why sholde not hit than enemys ouercome. More one olde woman gettyth of hevyn̄ in oone houre Praynge, than a thowsand k[n]yghtes enarmet gettyth of londe in longe tyme battaillynge." To Prow that Prayere hugely a-walyth agaynes the malice of enemys, dyuers good olde ensamplis abow in this boke y han writte; But for-als-moche as good newe ensamples sholde not ben vnremembrid for lerynge of tho that arne to come, Oone of tham now her y write.

aftyr the Incarnacion̄ of oure lorde Ihesu cryste, Mƚ. cccc axxijtiij are run together. L.1421. yere, al the Clergi of deuelyn considerynge the grete myschefe of Irysℏ enemys and rebeƚƚ were in the land Surdynge in acte, that is to witte the brenys of Thomon, the bourkenys of Connaght and monstre, The morthes of leys, the Mcmahens vp the contrey of vriel, hit more depyr than euer afore brandynge, And O'neyle-boy, Grayfergowse and Vlnestre atte his owyn wille brandynge and wastynge, This clergy twyes in euery wike in oppyn processyon god Prayeden for the good esplaite of the forsayden oure kynge henry, than beynge in Fraunce, and for the forsayd Erle his lyeutenaunt of Irland, anent the malice of the forsayden enemys. Thys erle throgh the grace of god and dewout Prayere aforsayd, beynge wyth hym̄ the hoste of deuelyn̄, alleatte MS. the moste Inly streynthes, p[l]aases, and tounes of leys, wyth moche of hare stode and har cornes, than and aftre eke he braunt and destruyet. And anoone aftyr he rebukid the forsayden breenys and bourkeyns wyth dyuers otheris, and Ham to Pees reformed. Aftyr that beynge in His company the Same Hoste of Deuelyn and many mo, this erle by Doundalke roode and by Mcgenons countre, and throgh o'haghuraghtes countree, into the moste Inli Streynthes of Mcmahons contre, thre nyghtes therin I-logid he was. his stronge newe castell, his townes, his fayre toures, and his stronge P[l]aases into the grownde brake, brande, and destrued̛, and many of his Pepill this Erle Slowe, and al the remenaunt were scomfited. The fourth day wyth his Pepill throw the mydstreynthes of Manus Mcmahons countrey Sauely wythout any fyght or Shote of any enemy to the toune of Arthyrde hit repayred. The nexte wyke aftyr that, al the moste stronge Pases of the Same Manus countre, wyth his cornes, this Erle did kutte, brant, and destruet; noone henemy ther Seyn̄ forto wythstonde, ther as euer afore were wonnet to fyght with englysℏ men. Aftyr this wythout delay this Erle into O'neel-boyes contrey wyth his retenue roode, gracious esploit ther god hym sende; fro trayson hym Sauyd; And this o'neel boy wyth al the grestis enemys of vlnestere vnto Pees refourmyd. Than to the towne of Drodath this Erle with all his retene Sauely repayrid, And there this Mcmahons with dyuers othyr enemys, fynes with hym makid, Pees forto haue. Al this forsaydyn hostynges, viages, and trauaiƚƚ don̄e and fulfillid weryn in lytill more space than thre Monthes by the grace of god, in whome Is al, and deuoute Prayer, without that that the kynge anny liege man loste. Also this Erle a litill afore the forsayd hostynge rode Thomon̄ xl. dayes, the wyche is the moste Inly Streynth of Iryssh of al the land, and hit brante, and many men therin Slayne, And damagelees forto accompte fro thens repayrid, And dyuers othyr proesses did, in they yere that he lyeutenant was. For the whyche proesses this nobill erle shold nat vaynglory haue for foure causes: the fryste cause Is that the fryste Parte of the Profite of euery good worke, as Parisiens Sayth, is glorie appertenynge to oure lorde god̛, And ther-for the apostil sayth, "Honoure and glorie bene they vnto you, oonly god." The ije cause Is, that the Seconde Parte of the Profite of euery good werke Is good ensampill, appertenynge vnto oure neghbore; And therfor cryste in the gospel of Matheu Sayth, "Youre lyght so lyght afore men that thay mowen See youre good workys." The iije cause is that the thyrde Parte of the Profite of a good worke Is a mede or rewarde appartenynge vnto hym̄ that dooth good workys. And therfor he that Sechyth his owyn glori of good workes that he doth, he defraudyth god of his Parte of the profite, and ther-for barnar vp this vers, Scuto circundabit te veritas eius, etc, Sayth, that vayn glorie Is an arow of the deuyll that Is to drede, fleynge lyghtly in thy lyfe-day, but hit makyth a full heuy and a full Soore wounde. The iiije cause why that this nobill erle sholde not haue vayne glory of this forsayde proesses is, the lytill thanke that he had of ham that hym shuldyn beste haue rewardid and commendid. And ther-for this nobill erle may Sey that, that the appostill Sayde vnto thymothe, "know thou," he Seyth, "that in the latyste dayes ther shullyn be Perillous tymes, And men Shullyn be lowynge ham-Selfe, couetous, Prowte, heygh, claundrynge, inobedyente, and vnkynde wyth-all." Of vnkyndnes spekyth Seneca, and Sayth, "He is an onkynde man that denyeth hym to haue recevid a good dede: He Is vn-kynde that feynyth: he is vnkynde that rewardyth not ne commendyth benefactis, but reportyth ille dedes: And He is moste vnkynde of all that foryetyth Benefactes." But yet, wer Hit So that no man̄ wolde rewarde ne thanke anothyr for benefactes, neuer-the-lasse shulde a man in any tyme cesse forto do al the good that he may. For the prophet biddyth, "Declyn̄e thou fro harme and do good." And also oure lorde god Sufferyth noon̄ ille dede forto be vnpunyshyd, ne noon̄ good ded vnrewardid. I declarid as hereafore Is writtyn̄, how that Prayere moche availlyth agaynes bodely enemys: Now hit is to witte that Prayere moche awaillyth agaynes gostely enemys. The grete Clerke Isodyr Sayth, Hoc est remedium eius qui viciorum temtamentis exestuat, vt quociens quolibet tangitur vicio, tociens se ad oracionem subdat, quia frequens oracio viciorum inpugnacionem extinguit, that is to Say, "This Is the remedi of hym whyche brandyth with temptacion̄ of vices, that als often he is touchid wyth any wyce, so often-tymes Put hym-Selfe to Prayer; fore ofte Prayer quynchyth the Pryckynges of vices." Also Prayer Puttyth a-way deuyƚƚ, as mathou in the gospell Sayth, Hoc genus demoniorum non eicitur, nisi per oracionem et Ieiunium. "This kynde of Deuelis his not Put out, but by Prayer and fastynge." Also Prayer turmentyth the deuyll: Also hit lightyth a man to the lowe of god: Also hit Puttyth away Syn̄: also hit confortyth a man in trybulacion̄: Also Prayer is good for tranquyllite and pees: of this y shal fynde many auctoriteis in holy writte. Saynte Gregory sayth, Magna virtus oracionis que, effusa in terra, in celo operatur. Anglice, "Moche is the vertue of Prayer, wych out-sayd in erthe, worchyth in hevyn̄." The glose Sayth, Oracio velut quoddam Scutum ab ira dei protegit, that is to say, "Prayer defendyth the wrath of god as a shelde." But who-so will that his Prayer be herde wyth god, kepe his commaundmentes; for Isodyr Sayth, Qui a preceptis dei auertitur manus, quod in oracione Postulat non meretur, nec impetrat ab illo domino bonum quod Poscitur, cuius legi non obedit: et Si id quod deus precepit facimus, id quod petimus sine dubio optinemus, That Is to Say, "He that is turned fro the commaundmentes of god, He deservyth not thynge whych he askyth in praier: nethyr he gettyth of that lorde the good whych he askyth, to whos law he noght obeyeth: And yf we donne that god comaundyth, that thynge whych we askyth wythout doute we shall gettyn̄." Ther-for Seynt Austyne Sayth, Citius exaudytur vna obediens oracio quam decem Milia contemptorum, that Is to Say, "Soner Is graciously hardyn oone Prayere of the obedient, than ten̄ thowsante of oon rebelloure othyr an evill lyuere." In tym̄e of Prayer a man sholde onely thynke in god, therfor Isodyr Sayth, Pura est oracio quam in suo tempore seculi non interueniunt cure: Longe autem a deo est animus, qui oracionibus cogitacionibus seculi fuerit occupatus, that Is to Say, "clene Is that Prayer whych in his tyme the curis of the worlde ne entremedelyth nat; ffer fro god is the Sowle, wych in Prayeres occupacions of the worlde Is occupied." Ther-fore oure Prayer sholde benne sayde, havynge hooly oure hertes in god, for an holy abbote Achon Sayth, Diabolus enim nullum opus tantum conatur interumpere quantum oracionem deuotam, that Is to say, "the devill no worke is so besy to lette or destrube, as deuoute Prayer." Also we sholde Pray god hauynge hope wythout any doute. For Seynt Bernard sayth, Indignus celesti benedictione esse conuincitur, qui deum querit dubio affectu, that is to say, "He ys conuictid to be onworthy the blessynge of god, that askyth god with dowtfull wille." Also hit is to witte that we sholde Pray in euery Place, ffor in euery Place perilles, And in euery Place we nedyth the Helpe of god; But Isodyr Sayth, Specialiter Locus ydoneus orandi est secretus, that Is to say, "A Specialy behouabill Place of Prayynge is a pryue Place." Also hit is to witte that in prayer is to be askyd in especial and atte the begynnynge, the blisse and the kyngdome of hewyn̄ and the ryghtfulnes of the kyngdome, O this Seynt Matheu Sayth, Primum querite regnum dei, et iusticiam eius, et hec omnia adicientur vobis, that is to say, "Fryste aske ye the kyngdome of heuyn̄ and the ryghtfulnes of hit, and al thes shal ben to you yeuen̄." But god byddyth vs not that we sholde aske fryste temporal thynges; ffor temporal thynges bene owyt to this men, whych haue the ryghtfulnes of hewyn̄ly kyngdome.

oF the vertu of Iustice afor in this boke Is largely Saydyn̄, but for-als-moche as Aristotle-is boke makyth mencion̄ of Iustice, the best wordys that therin benne I shall here-to youre nobellese writte. Iustice Is a vertue that mych is to Preyse for hit is appropyrte of the glorious god. And therfor tho Pryncys and lordys whych har Subiectis by Iustice gouernyth, and thar nedys auaunceth, thare bodyes and Possessiones defendyth, they ben lyke to god the Souerayne gouernoure. God gouernyth al the worlde by witte and Iustice; And to tho two vertues ben contrary foly and wronge. And therfor Iustice of a kynge, othyr of a gouernoure, Is more profitable to subiectis, than Plente of riches; And a ryghtful lord bettyr than seysonable rayne. And hit is to witte, that hit was foundyn y-writte in oon stone, in langgage of galde that a kynge and vndyrstandynge bene two bretheryn̄, of wyche ethre hath nede to othyr; That oon ne suffice nat wythout that othyr. Iustice wyth ryghtfullnes is departid in two maners; that oone maner is whan the Iuge doth ryght to al men, smale and grete, aftyr the lawe, That othyr maner Is whan the Iuge hym holte ryghtfull as anent god; that he kepe hym fro synnes wych ben agayn̄ the law of god; alboth this thynges owyth euery good Iuge to haue. By Iustice Is al the worlde y-gouernet, the worlde Is lyke a gardeyn̄ of god, the wallis whych hit emyroneth bene ryghtfulnes: And the ryghtful Iuges is as a lord emyronet wyth lawe, and the lawe is a yarde by the wych a kynge gouerneth the roialme; And the kynge is an herde, whych is defendet by his barones; the baronys ben as soudyorus sustenyd by mony; money is fortune y-gaderid of Subiectis; Subiectis bene as Serwantis by Iustice y-gouernyd; And Iustice Is the helth of Subiectis.

gOd fourmyd man and hym makyd abow al bestis, and hym yaue hys comandmentis, and hym promysid rewarde aftyr his deseruynge, and yaue a body as a Cite to gouerne, and put therin vndyrstondynge as a kynge, and hit sette in the moste heyest Place of man, that Is, the hede, and to hym estabelit v messagers to fette and presente al that to hym Is necessarie, tho bene the v wittys; of the wych euery of ham hath his Propyr dome, and bene in Sartayn Places I-sette, in eighen, in the nose-thurlis, in tonge, in handys, and in eeris. By the eyghen know we ix. thynges, that Is to witte; lyght, derknesse, coloure, body, shape, thynges neygh and ferre, meuynge, and restynge. By the eeris we haue knowlech of Sovne, wych is in two maneres; Soune Wych is callid voyce of man othyr of Beste, as speche of man, neynge of hors, syngynge of birdis: Anothyr Spice of vitte is callid Sowne of thynges that bene not quycke, as the Sowne of watyr, and brekynge of trees, thundyr, Harpynge, and othyr Instrumentes. By the noosthurles we haue knowlech of odeurs and stynches. By the tonge we felen the dyuersite of Sauores, Swetnes and bittyrnesse, Saltnesse and egyrnesse, and othyr Saueoure. The taste is a commyn witte, Spraden throgh the body, but hit Shewyth hym most by the handys than any othyr lym of the body; by that witte we knowen hote, colde, dry, moyste, and othyr Suche thynges. Thes v wittes al that thay rescewyth of thynges that ben wythout, thay presentyth to the ymaginacion̄, and othyr more, they ben presentid to the vndyrstonddynge, that hath to deme al thynges.

like as the v wittes bene as v messagers, wyche Serwyth to the vndyrstondynge, so oweste thow, Alexander, to haue v messagers and v consaillours, and euery of tham shall be seuerall, for so shall they bene to the moste profitable. kepe with thy-Selfe thyn secreete, and tell hit not tham, that thou haste atte herte, And take kepe that thay Parcewe not that thou haste mestere of thar consaill, for than they wolde despice the. And therfore thou sholdyste fryste assaye thar wille and thar witte, And so thou mayste bettyr avise the, well sayne and done. And there-for Sayth hermogynes, the Philosofre, that the Iugement of that man of whom consail is asskyd of, is more to Preyse than the Iugement of that man that consaill askyth, thegh he say bettyr and wisere, for he that hyryth the reysones of many men may lightyr well sayne, than he that erste Spake. And whan thou haste assemblid̛ thy consaillours any consail to yewen, thou shalte noȝt medle estraunge consaill to yewyn, that they be not destourbet; Sethyn shall thou hyre what they shall sayne, And yf they answere anone and accorde, thou shalt than agayn̄s sigge and by Sum reysoun, Show the contrarye of that whyche that haue sayde, to make tham thynke and bene avysid more deppyr. Sethyn whan they haue all consaillet and thare reysones is i-shewet, thou shalt not show to whate thynge thy will moste enclineth, into the tyme that hit cum to the dede and to the proue, and thow shalt sutely and besely auise the, whych of ham beste consaill yewyth to the, and moste appartenynge to the moste Profitable Prosperite of thy gouernaunce. And Putte notte that oone more heyere than that othyr, nethyr in wordis ne in yeftis ne degrees of dygnyte, for as for that ofte-tymes comyth destruccion̄ in roialmes. Noone grete thynge shalt thou done wythout consaiƚƚ, for the Philosofre sayth, that consaill is the hegheste of thynges wych bene to come, and that the cunnyngecummynge MS. and wysdome of the wyse kynge is encrescid by consaill of good consailloures, like as the See is encressit by the receit of freshe watyr and ryuers. And myche thou mayste conquere by wysdome of good consaill, moore than thou shalte Purchas by myght of men of armes. Noone harme may cvm of consaill, for yf a man yeuyth good consaill, thou mayste hit Su; And yf Hit Be vnprofitable, thou mayste Hit enchou. I yeue the full good consaill that thou make not kepere of thy reame only oone man, whan thou goste in anothyr Place; for throgℏ his wickid consaill, myght the baronage be corrupted agaynes the. Oone othyr consaill I yeue the, that neuer thou spare thyn enemy dedly, but euery tyme that thou mayste, Show thy Victori ouer hym̄; And kepe the, that in no tyme he haue Powere on the, for in no manere thou shalt on hym tryste.

oNe thynge by whych thou mayste assay thy consaillours is, that thou shalt make ham vndyrstonde that thou haste nede to money; and yf thay Sayne to the that good is, that thou take of thy tresure, witte thou that thay maken of the lytill Price. And yf thay Sayne the, that thou take largely of the money of thy Subiectes, witte thou that thay hatyn̄ the Out of mesure: for that is but corrupcion̄ of thy realme. And yf thay Sayn̄e to the, "Al that we haue, we haue hit Purchasid in youre lordshupe by youre grace," thes arne to Prayse and worthy to commende, as thay whyche desyryth the honoure of thar lorde as hare owyn̄. In anothyr maner thou mayste assay thy consaillours. For in case that thay gladly rescewe yeftes and besyeth ham to gadyr tresure, neuer tryste thou to suche; ffor thay Servin the to Purchas golde, and har cowetyse neuer shall take ende; ffor the moore that mony growyth, the more couetyse encrescyth. And euer suche may be lyghtely corrupted, and by auenture y-broght to that they wolde thy deth, by the entycement of tho wyche woldyn the harme, and hym yeuyth largely of harme. Therfor good hit Is that thay be not fere frome thy presence, and comande tham that thay haue not acquentaunce ne famulyarite to noone othyr kynge ne Prince, and that thay sende not letteris to tham ne yeftes of tham rescewe. And yf thou mayste suche thynge Percewe, redresse hit in haste, ffor men corages ben ful changeabill and lyghtely enclyneth to behostes. And he is moste Profitable of thy consaillours and moste worthy to be lowid, wyche lowyth thy lyfe and to the dethe obedience; And he that moste demeneth thy Subiectes to thy lowe, And he that abbaundeneth hym-Selfe and his goodis atte thy wille, And he that hath the vertues and the maners that y shall tell here-aftyr.

aT the begynnynge, thy consailloure and thy frende [sholde haue] Perfitnesse of lymes, well to fulfill al thynges for wych he is chosyn̄. Sethyn̄ he sholde haue good vndyrstondynge, and good will to vndyrstond that a man hym̄ Sayth. Hit be-howyth that he be of good mynde to remembyr that wyche he hath vndyrstonde, so that he foryet not. And that he be Parcewynge of that thynge wych berryth charge, and wyche noon̄, and that he bene corteyse, wel Spekynge, and eloquente wythout Ianlynge: he sholde be cvnnynge in dyuers sciences, he sholde bene Sothefaste in worde and dedd, and lowe throuth abowe al thynge, and hate lesynge. And he sholde ben̄e Softe, bonere, and tretabill. Glotony, dronknesse and euery Surfete of ettynge and drynkynge, Lechurie, fule plaies, and foule delytes He shollde enchu. Aboue al t[h]ynges he sholde bene hardy, stabill of Purpos, and loue honoure and heynesse; golde, Siluer, and othyr erthely thynges, he sholde haue in dyspite: And nothynge he sholde holde moch of, Saue dignyte, honours, and lordshuppes. he sholde loue and haue in charite good men and ryghtfull, hate wronges, yeue euche man hesyn̄, helpe tho that nede haue, and whan he shall Iustificacion̄ done, he sholde noone dyuersite of Persones make; for-why, god made al men̄ y-lyke. he sholde ben̄e of grete Perseueraunce in purpos and in dede that he shall do, that he Pursu ham and fulfill ham wythout drede and couwardy. He sholde know the yssues of the exspensis of the realme, he sholde not be of lyght Semblant that he cvm not in despyte to the Pepill, neuer-the-lasse courteisly he sholde answere the Pepill, his courte sholde be opyn̄ to al tho that thedyr comyth, and he sholde besely enquere and aspi al maner of tythynges: he sholde conforte the subiectes, amende har dedis, and ham Solace in aduersitees; In tymes suffyr har vncunnynge and thar Symplenesse.

wItte thow Alexandyr, that god the gloryous ne maket noght noone creature bodely more visyr than man. And a man may not fynde in no beste, custume ne thegh, wyche is noght in a man. For a man his hardy as a lyon̄, Feynte as an hare, couetous as a dogge, hardy and fierse as an harte, Piteous as a turture, Malicious as a lyonesse, Pryue and tame as a culuere, Deceyuaunt andas, MS. trechurus as a fox, Sympill and blesfull as a lambe, Swyfte and delyuer as a kyd, Tyraunt and Slow as a bere, precious and dere as an oliphaunt, lytill worth and dull as an asse, Prophitable as a bee, wancraunt and dyssolute as a goote, Ondauntit as a bulle, reysonabill as an angill, Lecherus as a swyn̄e, malicious as a toode, Profitable as an hors, nuous as a mows. And Sortely to Say ther nys noone creature in the worlde, of wych a man nath Sum propirte: And therfor a man is callit the lytill worlde.

ALexandyr, to chese the be-houeth, to writte thy Pryuyteis and priuey workys, wyse men of Parfite eloquence, and of good mynde. For that is a tokyn of a grete lorde, and a stronge argument to Shewe the heynesse of thy myght, and the Sotilte of thy knowleche. For the tokyn̄ and vndyrstondynge of worde is as his Spirite, And the wordes yspokyn̄ ben as a body, but the wrytynge ys as a couertoure of the worde; and afor al thynges that he be of good feyth hit nedyth. And that he know thy wille in al thynges, and that he wyllyth thy profite and honoure afor al thynges; he sholde be curteyse and Parceuynge in his dedis, And that no man entyr in sygh of thy Preveyteis of wrytynges. And yf thou mayste fynde hym Suche, Pay hym well for his Service, so that he hym̄ holde apayed to do the bettyr.

wItte thou, Alexandyr, that the messager shewyth the witte of that man that hym sendyth. And he is his eigh in that whych he seth not, And his eeris in that wych he heyryth not, And his tonge in his absence. And therfore the nedyth to chese the moost worthy that arne in thy presence, wyse, wyrchipphull, and commendabill, that hat[et]h euery manere of filthet and vyleny. And yf he may noght al haue thes condycionys, for hard hit is to fynde Suche, atte the leste he sholde be Pryue and trew, and nothynge he sholde amenuse, make lasse, ne aneche, of the messagis or nedis whych he Is sende for. And that he kepe thy commaundment, And that he be takynge hede to the answare that he hyryth, so that he tham can say agayn̄ whan he comyth. And yf Suche ne may noȝt be founde, atte leste he sholde be a trew berrere of letteres that bene sende, and agayn̄ to be broght. Of̘ thes thre messagers the fryste is mooste Profite, And the Seconde mooste Sertayn̄, And the thyrde lest Perelouse. And yf thou mayste Parcewe that any of tho messagers be y-temptid to geddyr mony or Purchas of the placis wyche he is sende to, refuse hym atte al poyntes, for he goth not for thy prou. Ne sende not a dronkelewe messangere, ffor the Pepill of Pers bene y-wonet to afforce messangers to drynke good wyn, and yf the messager wix dronke, by that they knoweth that hare lordis ne byth not wyse. The grettyste of thy Pryue Consaillours thou shalt not make thy messager, nethyr he shal not be fere from thy presence, ffor that sholde bene empeyrn altered to r.ement of thy roialme. Al thy messagers thou sholdyst ofte-tymes Prowe, of what witte thay bene, and of what gouernaunce and of what maner. Thay that good bene and trewe, thou shalt ham wel rewarde, And yf any of ham bene founde that is fulli sette, yeftes to resceue, and to couetyse, and to dyscouere thy priuetyes, he sholde be Punyshid aftyr his deserte; but the mesure of the Punyscement I nel noght telle the.

wElle woste thou that thy Subiectis bene thy tresure, by whych thy roialme is confermyd. Thow shalt lewe well that thy subiectis bene lyke a gardyn̄, in wych bene dyuers maneres of trees, and thou shalt noght holde ham as londe berrynge thornes wythout frute. Whyle that thy Subiectis duryth in estate, shall dure the defense of thy realme and of thy Powere, And therfor the be-houyth hame to gouerne wel, and fro wronges ham defende, and that thou ham helpe in al hare nedys. And therfor the nedyth to haue a Constabil that shal not bene a destruere of thy trees, but a kepere and a Sauere. He sholde be full of good maneres and vertues, wyse and Sufferynge; And of oone man make Suche a Suffreyn̄, ffor yf they were many, that oone Sholde haue enuy to that othyr, that he sholde not ouerpasse hym, And therof myght many harmes cvme. Sum manere of baillifes bene that Shewyth ham trewe and profitabill to the kynge, And neuer-the-lasse they destrueth the Pepill, And euery of ham thynkyth in dyuers veyes by wych he may longe abyde in his office. And Such ther bene had, that oone thynge sayne, and anothyr thynkes done, and mayntenys and defendyth Sum evill dedis by hare yeftes: Of Suche hit is nedfull the to kepe.

thow shalt noght vse bataill in thyn Propyr Person̄, ther-as þou mayste hit enchu. holde al tymes wyth thy Selfe the beste and the grettyste of thy Powere. Be-hete thou to knyghtes honours and rewardis, and kepe thy Promesis. Whan thy-Selfe moste go in hostes, go thou neuer disarmyd, for Sodeyn chaunchis; Haue good kepers, and good Spies, and good kepynge, namely be nyght. whan thou shalt make thyn hoste arreste and thy tentis Piche, Purvey the yf thou mayste, that thou be negh Sum montayn̄e or watyr, and be well y-vitaillid; and Purvey more than thou vndyrstondyste that nede the shal. thou shalte haue many rynnynge engyns to make horribill Sownes to gasten thyn enemys. Thou sholdyst haue in battaill al manere of armes; Sum of the hoste shall stabill bene in oone Place, and otheris shal gone al aboute. Thoures of trees remeable thou shalt I-have ouer al, and Knyghtes there-in wel armyd, archeris, abblastres, and Lanceouris of Dartes brandynge; and yf thou Seiste ham adrede othyr doutfull, conforte thou hare hertys by good confurtabill techynge. and thou shalt ordayne thy knyghtes in this manere, In the ryght hande of thyne enemys, the Swerde mene; In the lyfte hande, the Iusters wyth Speris; amyddys, tho that shall caste brondys of fyre brandynge, the Archeris and Criours wyth horribil voices,vioces, MS. And al tymes yf thou mayste be, thou in the heiere Place of thyn̄ enemys, and yf thou Seyst any bataill faille, socoure thou hit anoone. And whate Parte of thyn̄ enemys that thou Seiste faille, anone haste thou the to that Parte. And ouer al thynge to haue victorie, moche worth is stablenys and abydynge. Of this matiere men Sayn̄e comynly, and Soth hit Is, that oone man may not ouercome his enemys, but yf he haue radyr ouercome covardy. And thou Sholdyst haue many aspies, and busshemontes with oribles sownes, ffor that is the moste Pryncipall queyntyse of bataile, victorie to haue. And̛ thou shalt haue certayne Places I-ordeynyd by the hoste for drynkes and othyr necessaries. Olyfantes thou shalt haue, to bere castellis of trees, and knyghtes enarmed wyth-In, for they benne horribill hugely, and berryth grete hydoure. Dromydaries and Othyr Swyfte bestis shall ben in the hoste, ham to helpe that nede haue. And yf thou shalt fyght in a castelle thou shalt haue dartes and arowe envenymet, and yf thou mayste cvm to the watyr of whych thyn̄ enemys drynkyth, envenyme thou hit. Ne be not to hasty in thy workes, fyght wyth euery Pepill in thar manere. In al thy workys take thou consaill of astronomyours, ffor by the Sterres bene gouernyd al erthely thynges, And the Sterrys makyth many mewyngys in the coragis of mene, and of that comyth discencion̄, bataillis, victories, and dyscomfites.

oFte we haue afor sayde, that dyuers maneris of Pepill of consaillours, knyghtes, constables, Marchalis, Notaries, Messagers and otheris that shall kynges and Emperouris Serwe, shuldyne haue certayne condicions whych bene aforsayde. But for-als-moche as stronge is to fynde and know condycones and good vertues and maneris of Pepil wythout longe Prewe, hit is a ful couenabille and profitabill thynge to euery Prynce, that he cane the scyence of Physnomy, by wyche he may know by syght euery man of wych maneris and thewis he sholde be by kynde. And there-for hit is to witte as we haue aforsayde, al bodely thyngis be gouernyd and ordaynyd by the Planetes and Sterris. And therfor euery man, of the begynnynge of his berth, by the vertu of the Sterris wych than haue rewarde to hym, Is disposid dyuersly to vertues and to vices. But Soth hit is, that euery wyse man haue vertu and will; by whych he may kepe hym anent kynde, and vertues of [sterisSome letters cut off the margin; inserted from L.] as Sayth Bug[usa]rus the Phil[osofre], in the begyn[nyng] of the centiloge of tholomewe. This tellyth vs that boke, by Ensampill; Sumtyme two Philosofers astronomyours weryn Herbrowid in a weveris House. In that nyght was Borne to the wevere a Sone, And the astronomyours beheldyne the constellacion̄s of hys bryth by thare castle, and foundyn̄ that he sholde bene wyse and curteyse, good̛ of consaill and wel belowid of kynges, and that thynge thay hyddyn fro the fadyr. The chylde wox, and his fadyr and modyr wende that thay myght wel teche hym thare crafte, but for no-thynge he hit myght lerne; for betynge, thretynge, ne fayrnesse, And ther-for they lettyn hym y-wourthe. Sethyn this yonglynge Sette hym-Selfe to Scolis,Sclolis, MS. and be-came a good clerke, and couth the courses of Sterris, and lawe and gouernaunce of realmes, and aftyr be-came a grete Sire in the realme. Anothyr tyme befell the contrary, of the kynges Sone of Inde. For the kynge wolde that he sholde can Philosophye and al Sciences, And therfore he sende throgh Inde and in othyr contreis, for Maistres his Sone to teche clergi, lyke as hit appendet to So grete a kynge. But that ne mygh not availle, for that he ne myght noght turne his corage to sciencis of clergi, but to honde-craftes. For the whyche thynge the kynge was ful sorefull and trowbelid̛, and he callid to hym al the wyse men of his roialme, and ham askid how that myght be. And al accordid, that kynde lad the chylde that to done, And oft-tymes hath Suche cases befallen.

tHe dysciplis of yPocras the wyse, depeyntid an ymage in Parcemyn̄ allyke to Ipocras, and hit bare to Philomon, wyche was a maystyr of Phisnomye; and hym Saydyn, "Rewarde this figure and telle vs the qualyteis, the manerys, and the compleccion̄, of Suche a man as this figure Presentyth." He behelde besely the figure, and al the makynge of the body, and Sayde, "Suche a man is lechelorus and disceyuous." Whan that herde the disciplis, they wolde haue hym Slayn̄e, and to hym Saydyn̄, "O thou foole, that is the fygure and the ymagynacione of the beste man of the worlde." Phylomom ham Peiset, and sayde, "who-so Is this ymage, that ye haue Shewid me?" They sayden̄, "this ys the Semblaunt of the wyse ypocras." "Wherfor," Seyde he, "wolde ye aske me? I haue answarid you like as y felde by my Science." Thay retourned agayn̄ to har maystyr Ipocras, and hym tolde that whych Philomen saide of his dome. Ypocras ham Sayde, " Sothely Is hit al that Philemon̄ Sayth Noght for than, sethyn I-vndyr stondenge that, y toke kepe to thynges wych y was enclinet to, that they were fowle and reprouabill; I stabelid myn̄ vndyrstondynge as a kynge ouer al my body, and y haue wyth-drawe me fro al folies, and haue had victorie and maistri agayns al foole delytes." This is the comendacion̄ of ypocras the Philosofre; Philosophie is no more but loue of witte and cvnnynge, and abstynence of foly, and Victorie of foole wille.

cErtayne thynge hit is that the Sowle whyche Is the fourme of the body, sueth the kynde and the complexcion̄ and the propyrteys of the body, for ofte-tymes we sene opynly that the coragis of men ham chaungyth aftyr the Pascionys of the bodyes, and that apperyth in Dronknesse, In amours, In frenesy, in Dreddys, in Soroufulnesse, in desires, and in delites. For in al this Passions of the body, the Sowle and the corage ham chaungyth. And kynde is so grete a fellowe betwen body and Sowle, that the Passyons of body chaungyth the sowle; and the Passions of Sowle, chaungyth the body. And that apperyth in the Passione of Dronknesse, whyche is bodely. For dronknesse makyth for-yetynge in the Sowle, by reyson that the grete smokkes gone vp to the brayn̄, and troubelyth the ymagynacion, whych Seruyth to the vndyrstondynge, and hym presentyth the lykkenesse of bodely thynges, and so puttyth away al the remembrance of thynges wych weryn afor-honde vndyrstonde, and destroubyth the knowlech of thynges that bene to vndyrstond̛. More-ouer the Sow[l]e is the begynnynge and cause of al the natural mevynges of the body, and neuer the latyr this vertue fro hym is takyn̄ away by dronknesse, whyche is a passion̄ of the body. For a dronken̄ man whan he sholde gone in his ryght hande, he goyth in his lyfte hande. In the Same manere may we Showe the contrary, that is to witte, that the Passions of the Sowle makyth the body chaunge, and his meuynges to dyuers. And that may a man See opynly in wrath, in dred, in lowe. For thes Passion makyth grete chaungynge to the body, as knowyth euery man that ham hath Prowid̛. And in mevynge hit apperyth also. As yf a man goo vpon a narrowe tree lyggynge in an hey Place, only by ymagynacion̄ and thoght of fallynge, ofte-tymes he fallyth. And yf the Same tree were vpon erthe, here as drede ne perill were noght, he wolde neuer falle. More-ouer we sene that euery beest hath his propyr Sowle, and his Propyr body. Of thes Speces neuer faillyth, ne neuer was founde that any beeste had a body of oone spice, and a sowle of anothyr Spice. As hit may not be that oone beste haue the body of an harte, and a soule of a lyon̄. More-ouer we seen̄ that knyghtis knowyth the goodnys of horsyn̄, and the hunteres the goodnesse of hundis, by hare Shappes and fauncundes. Of al thes thynges aforsayde, we may reysonably conclude that the company and the accorde be-twen̄ the Sowle and the body is so grete and so myche confermyd and stabelid by kynde, that [in] the Passions of that oone, that otherouer MS. is Parcenere, or Partifelewe. And euery body hath a propyr sowle, And euery beste hath a propyr amanere and condicion̄ in dyuers Spyces, as amonge horsyn̄ that oone is lasse than that othyre, or in goynge or in coloure, and of othyr bestis in the same manere, as we haue aforsayde and shewid wythout doute, in manys Spice. O man is of oone maneres and condicion̄, and anothyr is of anothyr manere and condicion̄, in fygure and in face; and by othyr thynges that apperyth in the body, a man may deme the condicions and maneris whych he hath, othyr sholde haue by kynde. This Prouyth Aristotle at the begynnynge of his Phisnomye, y-translatid out of grue Into latyn̄.

pHysnomye is a science to deme the condycions or vertues and maneres of Pepill, aftyr the toknesse or syngnesse that apperyth in facione or makynge of body, and namely of visage and of the voyce and of the coloure. One lyght manere and general of Phisnomye is to deme vertues and maneris of man aftyr the conpleccion̄. Compleccions bene iiije for a man is sangyne, or flevmatike, or colerike, or malyncoly. And ryth vp thes foure complexcions of foure Humours of the body, whyche answaryth to the foure Elementes, And to the foure tymes of the yeere. The bloode Is hotte and moysti to the lyckenesse of the heiere; ffleme is colde and moysti aftyr the kynde of the watyr; Colre hoote and drye aftyr kynde of fyre; Malancoly colde and dry aftyr kynde of erthe. The sangyne by kynde sholde lowe Ioye laghynge, and company of women, and moche Slepe and syngynge: he shal be hardy y-nowe, of good will and wythout malice: he shalbe flesshy, his complexcion̄ shalbe lyght to hurte and to empeyre for his tendyrnesse, he shall haue a goode stomake, good dygescion̄, and good delyueraunce: and yf he be wovndid he shalbe sone be holde, he shall be fre and lyberall, of fayre semblaunt and dylyuer ynowe of body. The fleumatyke by kynde he sholde be slowe, sadde, ful stille, and Slowe of answere: febill of body, lyghtly falle in palsey; he shalbe grete and fatte, he shalle haue a febill stomake, febil dygestion̄, and good delyueraunce. And as touchynge maneres he shal be piteuouse, chaste, and lytill desyre company of women. The colerike by kynde he sholde be lene of body, his body is hote and drye, and he shalbe Sumwhat rogh; and lyght wrethe and lyght to Peyse; of sharpe witte, wyse and of good memorie, a grette entremyttere, fulle-large and foolehardy, delyuer of body, hasty of worde and of answere; he louyth hasty wengeaunce; Desyrous of company of women moore than hym nedyth. he sholde haue a stomake good y-nowe, namely in colde tyme. The Malencoly man sholde be lene of body and dry, he sholde haue good appetyde of mette, and comonely he Is a glotoun̄ and good̛ delyueraunce hathe of his belly. And as touchynge maneris, he sholde ben̄e pensyfe and Slowe, and of stille wille, still and dredfull, and a smalle entremyttere. More latre Is he wourthe than a colerike man, but he holdyth longyr wreth; he is of̘ sotille ymagynacion as of hand-werkys, And well arne wonyd the malencolik men to be Suttill werkmen. The sangyn̄ men shulde bene ruddy of coloure. The flevmatike whyte and Pale, The colerike sholde haue yalowe coloure Sumwhate medelit with rede, The malencolike sholde be Sumwhate blake and pale.

hit Is to witte that the seede wythyn the marice is defiet, like a messe within a potte to sethe, And thefor Pale coloure and saad is a tokyn that the decoccion Is not Parfite, and therfor yf thou fyndyst in a man suche coloure, and he be a lytill man, hit is a tokyn that the Perfeccion̄ of his kynde Is makyd lasse and amenuset. Suche a man thou shalt enchu, for he is disposyd to ille tecchis. And whan thou seyste a man that ofte-tymes rewardyth the, and whan thou rewardys hym̄ he dredyth and wixeth ruddy, and namely yf he syche, in his visage, and wepynge hym takyth atte the ey, that man lowyth the and dreddyth: and yf he haue condycions contrary, he Is envyous, and tellyth not by the; and like as he is to enchue, that hath defaute of kynde; of quyke coloure; So is he to enchue, and more, that fautyth any lyme atte his byrth, or hath in othyr manere the lymes dyfformyd̛ out of kynde: Suche bene to enchue as enemys, for to wickidnesse thay bene enclynet.

hE that complexcion in tempure hath, wych Is of meen stature, he hath the eyen gray, the lockys browne, the chyer laghynge; broune coloure or yelow mellit wyth reede, the body al holle and wel y-mesurid̛, ryght estature, the hede of mene quantyte, and lytill of speche but yf hit nede be, þe voice ne ouer grete ne ouer smale but meene, and wel harde, suche men sholdyst þou haue in thy company.

aL the wyse Philosofers in oone accorde sayne that iiije elementes bene in the worlde, Wherof euery corruptabill thynge is makyd; that Is to witte, Erthe, Watyr, Eeyre, and fyre: And euery of thes hath two ProPyrteis; The Erthe is colde and dry; The watyr is colde and moiste; The eeire hote and moyste; The fyre hote and dry. In the body of euery man ben iiije humorus, answarynge to the iiije elementes: and like propyrteis therof they haue. Malencoly, colde and dry; Fleme, colde and moysty; Sangyne, hote and̛ moyste; Colerike, hote and dry; And for-als-moche as thes Propyrteis bene contraryus, ne may not the body alway endure, but hit moste turne and repayre into the iiije Elementes of wych hit was makyd̛. And thegh the body may not alway endure, hit may endure longe tyme, yf the kynde of man be Well y-noryschid and in due manere, by ettynge and drynkynge like as we sene the mecche of a candill whych is y-lyghtid, Is y-nurshit by the oile Wych is about hit, and yf the oy[le ne]Blotted here. were, the mecche shulde bene anoone brent and destruet. In the Same manere yf [th]e kyndely hette ne were y-nurshit by mette and drynke, in shorte tyme hit wolde destru the body. Ouer that hit most haue mesure and proporcion̄, for yf the mecche be ouer depe y-sette in the oyle, hit shall anoone be y-queynte; And yf a man do surfete of mette and drynke, the kyndely hette shal be enfebelit; and anoone by that may a man fall Into Sekenys and aftyr that dey. for Salamon Sayth, "Many Pepill bene Perishid by glotony." Mesure in al thynge helth kepyth, and therfor haue mesure in mete and drynke, in slepynge in wakynge, in trauaill in reste, in blode-lettynge and in all othyr thyngis. And whoso doth not so, he shal fale into dyuers sekenys Sudaynly. And who-so may not atte the ryght mesure, radyr hym holde to the lytill than to the moche; More lyghtyr may the defaute be restorid, than the super-fluyte be y-Put away. Of ypocras the vyse leche hit is writte, that grete abstynence he dide, and therfor in a certayne tyme he wox febill of body, and oone of his disciplis to hym sayde, "Fayre Maystyr, yf ye wolde ette welle, ye sholde not be so febill." Ypocras answarid, "Fayre sone, I wolde ette forto lyfe, and not lyfe to ette." Wel hit Is knowen that tho men whych kepyth reysonabill diette and lywen temprely, bene more hole of body, of bettyr vndyrstondynge, more delyuerir, more strongyr, more lyueloker, more sufferynge and durynge trauailles and dyssayses, and bene of more longyr lyfe.

whan a man rysyth fro slepe, he sholde a lytill walke and hym dysporte, and his lymmes euynly to streche, for that enforchyt the body and confortyth his hede, to keine that the wapours that gonne vp into the hede in tyme of slepynge may haue issue. In Somere hit is good to wesse the extremyteis wyth colde watyr to holde the kyndely hette wyth-In the body, and that shal make haue talent to ette. aftyr that he sholde ruberude in MS. his gomes with lewys of trenne, whych bene of hote and of dry kynde, for that clenyth the tethe, amendyth the tonge, cleryth the spekynge, and yewyth good talent to mette, and makyth good breth. Aftyr that man sholde vse suffumygacionys of herbis accordynge to the tyme and to his complexcion̄, for that opynyth the closures of the brayne, the face hit clarifieth and the syght, and the latre a man wexit hore. Whan this Is done, a man sholde anoynte hym with good onymentis, aftyr the Seysone. Suche oynementis shulde bene of good odure, for that longe tyme confortyth the body, and hit makyth lyght and delyuere; and the good odure confortyth the Spiritis, and makyth the herte oppyn and youse, and for the yoy of the herte the blode rynnyth Into the waynys, throgh al the body. For the blode is the frende of kynde, as Phisciens Sayne. And Aftyr a man sholde vse letewaries aftyr the tyme and his complexcion̄. Moche worth is the lytwary y-makyd of fuste and aloes, for that fuste confortyth the stomake, and procuryth dygestioun, and hit is good agayn̄ the febilnesse of herte and of the brayne, Agayns the cardiacle and al the Passions of the herte and of the brayne, and whoso haue not wherof he may make the letwary, then sethe he fuste in wynne, and drynke hit erly. Reubarbe the Pris of thre Penys of foure rescewe erly, hit Purgyth colre, and wythdrauyth the fleme out of the mouthe of the stomake, and enechyth the kyndely hette, dryuyth away Ventuosite, and makyth the mouth sauourie. Also fayre thynge, and honeste clothynge, kyndely delytyth manes herte.

ryghtful houre of ettynge is, whan the stomake is purchet and clenset, and voyde of the mette, by appetyte and the desyre that a man hath to ette, and by Sutil and thyn̄ spetil that descendyth or comyth doune fro the Palete of the mouth to the tonge. For who-so ettyth afor that the dygestion be fulfillid, hit helpyth not the naturale course, but ouer-chargyth hit. And by so myche the kyndely hette shall be of lytill vertu, and so shal abyde the mette longe congilet in the stomake, wherof comyth dyuers sekenys. But who-so ettyth atte the ryght houre aforsayde, he fedyth the kyndely hette whych is the Instrument of nature to turne the mettis and the drynkis into fleshe, blode, and bonys; and therfor to kepe kynde hete, and to voyde the stomake, good is hit afor mette Sumwhate to walke or ryde, But bettyr is to walke than ryde, that the kynde hette be y-confortid̛ by the mevynge; and yf anythynge be y-lefte in the stomake, hit may descende into the botvm of the stomake: For the botum of the stomake is more hottyr than the entre, and that whych is in the boeƚ shall descende also, and than may the wombe more lyghtyr be Purgid. Goynge afor mette dryuth away the ventositeis, redressith the body, and streyntheth, al the body hit makyth delyuere; hit confortyth the kyndely hette and destrueth ille humours, and whan a man hath talent to ette, he sholde ette anone; and yf he Doth not, the stomake anoone shale be replete or fulfillit of Humours, that hit shal draw to hym of the superfluyteis of the body, and aftyr shal sty vp to the brayne fumositeis, and trvbill hit, and grew hit, and make the hede akynge. Whan a man syttyth atte mette, and dyuers maner mettis afor hym Is sette, he sholde chese that wyche his harte yewyth beste to. the brede be hit made of whete and euenly y-lauenyt; Of nesshe mette he shall begynne that that in MS.that the issue of the stomake be not lette, the wyne good and triet, the flesshe of the Seyson wel ordeynet; And aftyr, ette mettys that more benbende, MS. byndynge, and lasse solubles: and al tymes ette they mettis, wyche bene moiste, lyghtly to defy; and aftyr grete mettis. For yf a man ette fryste grete mettes and sethyn lyght mettis, the lyght mettis shal be anoone defyet, and shal not mowe descende to the bouellis, and therfor thay shal twrne by corrupcion into evil humours. But yf the lyght mettis vndyr be, whan hit is defiet, hit shal descende into the boeƚƚ, and Sethyn the grete mettis in his tyme shall goone the same way wythout lettynge. And hit is to witte that the stomake is more hote atte the botvm than aboute the mouthe, ffor the botvm is fleshy and neyeth myche the lyuer and to the galle, and of this hit rescewith hette; but the entre of the stomake is synnowy and more is aloynet fro the lyuer and the gale, and the synnowis bene of colde kynde, and the flesshe of hote. Whan a man sittyth atte mette he sholde wythdrawe his honde afor that he be y-fillit, and durant the appetit he sholde cesse; ffor whoso doth othyr-wyse, Sone he shal be seke and his body y-grewid, and the corage hurte; whoso drynkyth watyr atte mette, or anoone aftyr, he shall felde harme, for that quenchyth the hette naturaƚƚ, destourbyth the dygestion, and the mettis tvrnyth into corrupcion. But whoso nedyth that to done, drynke a lytill and colde temprely, and yf hit were medelit wyth wyne, hit were the lasse to dredde.

whan a lord hath ettyn, good is to stonde awhyle and softely to walke, noght vpon harde erthe ne Pament, but vpon erthe nesshly y-st[r]awet or russhet, for that shal make the mette aisely descende by litill and lytill, into the botum of the stomake. Sethyn hit is good to reste and slepe in a softe bedde, in clothis fresshe wel oduret, Fryst vpon the ryght syde and aftyr vpon the lyfte syde, and on that syde of the, slepe an ende to make, for that syde is moste colde and moste nedyth to be ychafit. Slepynge afor mette drieth the moysture of the body, and hit makyth lene, but slepyng aftyr mette nurrishet the body and streyntyth. For whyle that a man slepyth, al the wittis restyth; and than retretith the natural hette that spredyth abrode throgh al the body, and to the v wittis. hit servyth to the stomake and to the entraiƚƚ, and than thay gederith hare streynth and vertu, wyche was amenuset and febelit whan hit was attendynge to al the wittis and meuynges of the body. And therfor sum Philosofers sayne that hit were more holsome to the body to ette atte euynsonge-tyme than atte myde-day. For atte myde-day the v wittes bene in trauaille, and the corage of man is by that y-trauaillit, also by slepynge, by thogh, and by dyuers othyr thynges that a man hath to done, and in tymes by hette Of the sone, wyche more schewyth his vertue atte that tyme of the day: and therfore the natural hette atte myde-day is a lasse stronge, and the stomake is of lasse Powere to defy the mette, but atte evyne we seene al the contrary, ffor atte that tyme the V wittys restyth Ham of Hare trauaillys, and the dyssayses of the day bene Passid, and the nyght comyth, wych is grauntid to reste; and the colde of the nyght chasyth the natural hette towarde the stomake and the entraiƚƚ; and by so mych hym helpyth the vertue dygestyfe that was destrubbit by the hette of the Sone that drawyth to hym the kyndely hette of the extremyteis of the body. For kyndly hette drawyth hete, and colde hit destroubyth. And hit is to witte, that to kepe covstoume is moche wourth to mayntene hele, so that hit be not surfetouse; and than hit sholde not be sodaynly chaungid that wyche is custoumet, but slowly by lytill and by litill. Therfor he that is custumet to ette two tymes in the day, yf he wythdrawe hym sodaynly, anone he may grevaunce take; and moche may more dout that man wych was wonyt but ette onys, and aftyr that he ettyth two tymes in oone day. ffor the stomake shal be nuet to resceue more charge than hit was wonyt, Also hit is to witte that he that chaungith the houre of ettynge shall fele greuaunce of kynde by reyson of both thes thynges, ffor custume is the seconde nature, and therfor who-so chaungyth custume hastely, he shall greuaunce recewe, like as the nature or complexciou were chaungid, and that wych is sayde of mettis and drynkys, hit shal be vndyrstond̛ in the same maner of othyr custume, as of slepynge, of trauaiƚƚ, of restynge, and of al othyr thyngis.

AL the olde Phylosofers the yere dyuysedyn in fowre Parties, wyche ben callid̛ Veere, Somer, Herrust, and Wyntyr. Thes iiije tymes hath like Propyrteis to the foure elementes, and to the foure complexciones, of the wyche I haue aforsaydyne. The compotistres sayne, that Veere begynnyth at the feste wych we callyth in kalenders, Cathedra sancti Petri, and duryth into the feste of Seynte Vrbane. Than begynnyth Somyr, and duryth into the feste of Seynte Symphoriane. Than begynnyth herust, and duryth into the feste of Seynte Clement. And fro that duryth wyntyr into the feste of seynte Petyr aforsayde. The tyme of weere is hote and moisti, like as the eyre is, And therfor in that tyme, al thynnges begynnyth to renoue and wix newe, and returne Into estate. the tempestis begynnyth ham to wythdrawe, The snowes demettyth ham in the montayns, the ryuers rynnyth Into hillis, The wellis spryngyth vp, The humours of tren and herbis styeth vp fro the rotis into the bowes, the seedis rysyth vp, The cornes growyth, The medys wixen̄ grene, the flowris coloureth the erthe, the tren clothyn ham wyth lewis, botonyth and spourgyth, the bestis engenderyth, And al quyke thynges takyth agayne thare vertues. The byrdys syngyth, the nyghtyngall shewyth his organe notis, al the Erthe rescewyth his anournement and his beute, and is like to a fayre yong man that arrayth hym well of al maner of anournement to shewe hym-Selfe atte the weddynge. And for-als-moche as this tyme is hote and moysty, the blode of man whych is of like complexcion̄, growyth in this seyson more than in any othyr tyme of the yere, and spredyth hym throgh al the lymes of the body. In this tyme hit is good to ette temporate mettes, as chykenes, letusbetus MS. sauage, that is y-callid scariole, and mylke of a goote, and drynke good wyne and in tempure. Noo tyme is more couenable to lete blode, namely of the body, Purgacioun of the wombe, company of women, bathes, Swetes, Pocions or drynchis of Spycirie, medicyns laxatifs sholde bene vsyd in this tyme. For al that is voyde by blode-lettynge, or by othyr medycyne, this tyme restoryth hastely by his hette and by his moysture.

HErust begynnyth atte the feste of Seynte Symphoriane, and duryth Into the feste of Seynte Clement. Than wixen the dayes more shorte than thay weryn̄, and the nyght more longyr. But like as in Veere fallyth equinoccium, that is to Say, evnesse of day and nyght, So hit is in heruste, but in veere, the dayes longyth fro equinoccium forth, and the nyghtes shortith. In herust fallyth the contrary. In this tyme the eeyre wixeth colde and dry, the wynde of the Northe oftymes turnyth, Wellis wythdrawen ham, grene thynges fadyth, Frutes fallyth, the Eeyre lesyth his beute, the byrdys shechyn̄ hote regions, the bestis desyryth hare receptis, Serpentes gone to hare dichis. Than semyth the worlde as a woman of grete age, than nowe wox a colde and hade nede to be hote clothyde, for that the yowuthe is Passyde, and age neghyth, Wherfor hit is no mervaile yf beute she hath loste. This tyme is dry and colde by kynde, and than rengnyth blake coler, that is callid malencoly; therfor hit nedyth to vse in this tymes hote mettys and moiste, as chykenys well refeted, lambes of oone yere, Pardriches, culueres, good Swete wyne. and ripe, that wel nurshyth the body, fygis, datis, and reysyns. To enchue hit nedyth al mettis that engenderyth malencoly, of the wyche y shall say yow aftyr this. To trauaille and to company with women, a man may more, without perill, than in somer. Bathis and Purgacionys a man may vse in this tyme for nede. If a man haue nede to vomyte, lete hit be done atte myde-day, whan the Sonne is moste hote, for atte that houre the Superfluyteis bene gaderit. Medycinal Purgacions sholde bene y-makyd in this tyme, of thynges that Purgyth malencolie, as is agarik and Suche otheris. Agarik Purgyth fleme and malencoly.

tHe body of man and al that is y-makyd of the foure elementis, bene gouernyd aftyr the mevynges of heuyn̄, and aftyr the same mevynges the tyme dyuersyth, and therfor in dyuers tymes hit behouyth to haue dyuers kepyngis. Noght for than, sum thyngis that in euery day of the yere hath his effecte more and lasse, as slepynge nurshith the body euery tyme of the yere, and myche wakynge makyth the body lene, and hit destrueth. Therfore, gracious lorde, like as wryttyn y fynde, I shall you say shortely What thynges makyth the body fat, moiste, and well dysposid; and what thynges done the contrary. The body makyth fat, moiste, and wel disposyd, good mettis and drynkis accordynge to manys complexcion̄ aftyr the tyme of the yere and the houre of the day y-custumet or vset as is afor-sayde; aboue al thynge reste of body, gladnys of herte, yoyful fellochippe or company, mettis hote and moiste, drynkes of good Wyne and rype, swete mylke, and hote drynke makyd wyth Hoony, tendyr brede makyd of the floure of Whete, Slepe mesurable aftyr mette vpon a nessℏ Bedde and in a place tempure, colde Bathis in Watyr temprure colde; and Shorte tyme sitte in bathe that the nature ne be nat enfebelit; Vsynge of honementys aftyr the tyme and complexcione, fflaurynge of Swete odures accordynge to the tyme. In wyntyr the hodure of hote thynges, as is aloynge and suche otheris; In somer odure of colde thynges, as of rose and vyolet: a vomyte in euery monthe atte alerleste, for vomyte Purgyth the stomake of ill humours aboue, as a medecyne laxatyfe benethe; and whan the ill humours bene Putte away, the kyndly hette shal be y-confortid, to defie the mette. To this thynges hit vaillyth moche to haue richesse and glory, victorie vpon enemys, and haue asperaunce and truste in the Pepill, wyche bene vndyr youre gouernaunce. Delite in honeste Play, and hit beholde, as to see horsyn rynne, yonglyngges to skyrme, bestis to chase in venurie, and abow al thynge, fayre thynges oft-tymes to beholde, Fayre Workys to make and dyuyse, delytabill songes to hyre and synge, good bokys to rede and study, wyth lefe and welbelowid Pepill lagh and Play, to solace in dyuers instrumentes of musike, as harpis and Suche otheres, clothynge of dyuers clothis, goode and fayre and of dyuers colours, and ofte-tymes ham chaunge. Thes bene the thynges Wyche confortyth the herte, the body makyt fatte, hole, and wel dysposyd.

tHes bene the thynges wych done the contrary to the thynges aforsayde; lytill mette that is not nurshynge, lytill drynke, namely of febill, moche trauaiƚƚ and grete Iourneis make, to be longe agayne the Sonne in hote weddyr, Slepe afor mete, goynge vpon hard Pament, bathynge in salte watyr, or in watyr in wych there is brymstone, moche vsynge of salt mettis, ouer-old wyne moch to drynke, to haue wombe moche soluble, moche bledynge or dyuers tymes; and abow al thynge enfebelyth the body and destrueth the Spyrytis, Wakynge moche, ouer myche thoght, company of women ouer myche to vse, grete drede, moche doutynge, oftymes to be wrothe, and wrath longe tyme holde, goodis of fortune gretly to covete, of hatredyn̄ and vengeaunce oftymes to thynke, For the lesynge of goodys gerte Sorrow make, fowle thynges and vnsemely to beholde, Songis of dolure to hyre, Euyl thynkes to hyre, or myschaunces to remembyr.