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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69244	Here foloweth the. C. hystoryes of Troye Lepistre de Othea deesse de Prudence, enuoyee a lesperit cheualereny [sic] Hector de Troye, auec cent histoires.; Epître d'Othéa à Hector. English	Christine, de Pisan, ca. 1364-ca. 1431.; Wyer, Robert, fl. 1530-1556.	1549 (1549)	STC 7272; ESTC S108381	74,324	323

smal encheason hapned so great mysaduenture Othea sayth to the good knyght that to a small ensygnement he oughte not to gyue great fayth To this purpose sayth one sage Yelde not thy selfe certayne of thynges which ben in doubte afore that thou haue had conuenable informacion The .xxxviii. Allegorie WHere it sayth that he shuld not beleue al to be certayne we may note the Ignoraunce which we haue in oure chyldhode whan we be vnder the correction of the father and mother And for the good dedes which we receyue of them we maye vnderstande the fourth commaundement which sayth Honour thou thy father and thy mother whiche saynt Augustyne exposeth in sayeng how that we ought to honour our Parentes in two maners In berynge to them due reuerence And in admynystrynge them in theyr necessyties To this purpose saith the sage Honora patrem tuum et gemitus matris tue ne obli●iscaris Ecclesiasti vii capitulo The .xxxix. Hystorie The .xxxix. Texte FOR corporall health take in consyderacion Of Esculapyon the wyfe aduertysemente And not of Cyres the subtell incantacion Her trompery her charmes ne her inchauntemente The xxxix Glose ESculapion was a right sage clerke which founde the science of medycyne and therof made bookes And therfore sayth she to the good knyght that he beleue his reportes for his health that is to say yf he haue nede that he turne hȳ to the Physycions medycynes not to the sorcery of Ceres whiche was an enchauntresse And it may be sayde for them that in theyr maladies vse sorcery charmes and enchauntementes And beleue to be gueryshed which is a thing defended agaynst the cōmaundementes of holy churche and which no good christian man ought to vse Platon adnichilled and brenned the bookes of enchauntementes and sorcery made vpon medycyne which somtyme were vsed approued he helde him to thē that were of science reasonable of experience The .xxxix. Allegorie FOr Esculapion which was a Physycion and medicyne we may vnderstande the fyft cōmaundement whiche sayth Thou shalt not sle that is to say neyther with hart with tonge ne with hande And so is defended all vyolence percusyon and corporall hurtes And it is not here defended to the Prynces to Iudges and to Maysters of Iustyce to put to death the malefactours but to them all onely whiche haue none aucthorytie excepte in case of necessytie where a man maye not otherwyse escape in whiche case the Lawes suffre well one man to slee his aduersary in his corps defendaunte and otherwyse not to this purpose saith the Gospell Qui gladio ocesderit oportet enen in gladio ●cetdi Luce. xiii capitulo The .xl. Hystorie The .xl. Texte IN hym whom thou haste offended with greuaunce Whiche knoweth not howe to venge hym or amende it Affye the not for therof commeth myschaunce Achylles death can teache the to entende it The .xl. Glose AChylles dyd moche gryefe to the Troyens and to kyng Pryam he slewe many of his childrē Hector Troylus other wherfore he ought to hate hym Notwithstandyng this Achylles affyed hym in the quene Heccuba wyfe to Pryam to whom he had slayne her chyldren by treason he went by nyght to speke to her to treate of the mariage of Polexene her doughter hym and there was he slayne by Paris and his felowes by the cōmaundement of the quene his mother in the temple of Apolyne Therfore saith Othea to the good knyght that he ought not to affye him in his enemye to whom he hath greatly mysdone without makyng to hym any peace or a mendement To this purpose sayth one sage Kepe the from the deceytes of thyne enemye whiche may not reuenge hym selfe The .xl. Allegorie LYke as thou oughtest not to affye the in him to whom thou haste misdone we may take it y t lyke as we ought to doubt the vengeaunce of god it is necessary to holde his cōmaūdemēt which sayth thou shalt not do lechery y t is to say adultry ne fornicacion so is defēded as saith Isodore all or vnlawful to pulacion which is in the bonde of mariage al disordinat vsage of the mēbres general to this purpose saith the lawe Morte moriantur mechus et adultera Leui. xx ca. The xli Hystorie The .xli. Texte REsemble not Busyre whiche no goodnes pretended But dyd hym employe to murther and occysyon His crueltie maye well be reprehended Of all suche Feates exchewe the erudyccion The .xli. Glose BVsyre was a kyng of meruaylous cruelte moch hym delyted in the occision of men And w t his propre handes he slewe them in the Temples with knyues the●of made sacrifyce to his gods therfore saith Othea to the good knyght y t in no wyse he ought to delyte him ī the occision of any humayne creature for such cruelte is agayn●t God agaynst nature agaynst al bounte and to this purpose sayth Socrates to the good counsayler yf thy prynce be cruell thou oughtest hym to appese and amodre by good examples The .xli. Allegorie BY Busyre which was an homicide and agaynst humayne nature we may note y e defence y t is made to vs by the cōmaūdemēt which saith y u shalt do no thest And so is defended as sayth s. Augustyne all vnlawfull vsurpacion of the goods of other al sacrilege all rapine all thynges taken by force seigneury vpon the people without reason To this purpose sayth s. Paule the apostle Qui furabatur iam non furetur ad ephesi iiii ca. The .xlii. Hystorie The .xlii. Texte HAue not so moche delyte in thy pleasaunce As in doubtefull balaunce to put thy lyfe to wander For thy lyfe with loue thou ought most to auaunce Remembre howe the flod hath ouerqualmed Lehaunder The .xlii. Glose LEhaunder was a yonge gentylman whiche greatly and of perfyte loue loued Hero the fayre and as there was an arme of the see betwyxt the maners of the two louers Lehaunder swam ouer it by nyght many tymes to se his lady which had her castel nere the ryuage to th ende that their loue shuld not be apperceyued But it fortuned that a great orage of tempest arose which dured many dayes vpon the water disapoynted al the ioy of the louers so it hapned one nyghte that Lehaunder constrayned of great desyre put hym selfe in to the see in the tyme of the tempest and was borne there so longe by those peryllous wawes y t it behoued him to perysshe moch pytuously Hero whiche was vpon the other parte in great thought for her louer whan she sawe the body come flotyng to the ryuage than estrayned of a meruailous dolour cast her self into the see in embrasyng the body that was perisshed there was she drowned Therfore sayth Othea to y e good knyght that somoch he ought not to loue his delyte as therfore to put his lyfe in ouer great aduenture So sayth one sage to this purpose I am moch meruayled of this that I se somoch of perylles

and drinking ne for grace of seruices ne for plentie of benefytes or good dedes And of this vyce sayd saint Paule the Apostle Erunt homines elati cupidi superbi proditores proterni tumidi ii Ad thimote iii. ca. The .lxxxii. Hystorie The .lxxxii. Texte TO graunt that thynge be neuer daungerous Whiche thou mayest employe without vytuperacion And make the a Myrroure of Hermophroditus Vvhiche domage receyued for his denegacion The .lxxxii. Glose HErmophroditus was a yonge mā of great beaulte A Nimphe was greatly surprysed with the loue of hym in no wise he wold loue her againe and ouer all she hym pursued to haue purchased his loue so moch that vpon a tyme the yonge man was moch wery for the chase wherin he had all the day trauailed than arriued he at the fountaine of Salenaxis where was a fayre slagne or standyng water clere burblyng than he toke talent therin to bath him he dispoyled him of his clothes and put hym self into the water whā the Nymphe sawe hym all naked she despoyled her of al her abillementes and attyres and lept after hym into the water and begā to embrace the yonge mā by great loue but he beyng ful of felony debouted and cast her frō him by great rudenes for any prayer that she myght make she might not molyfie his hert than w t great volent prayed the Nymphe vnto the goddes that she shuld neuer depart but euer remayne with her louer which so debouted her the Goddes graciously herd her deuoute Oraison set the two bodies of thē twayne in one which had two sexes or kyndes that is to wyt of the man and woman This fable may be vnderstand in many maners and as the clerkes subtle Philosophers haue obūbred and shadowed theyr great secretes vnder the couerture of fables here may be vnderstande a sentence apperteynyng to the science of Astronomie Arsmetrike as say these maysters and for somoch as y e matter of loue is more dilectable to here than other they made comenly theyr fyctions vpon loue for to be more delectable especyally to rude people whiche take nothyng therof but the skyn or outward partes and to thē that ben subtle is more greable to taste and suche the lycour therof But to our purpose we may vnderstande that it is a fowle detestable and vyllayne thynge to refuse or graunte with daunger that thyng which shuld turne to no vyce ne by the graunting wherof shuld come no preiudice to y e graūter Hermes saith make thou no taryeng to put in execucion that thyng whiche y u oughtest to do The .lxxxii. Allegorie THe good sprite ought not to be harde or daungerous to graunt a thȳge where he seeth that there is necessyte but to comforte the nedy to his power as sayth saynt Gregory in his Moralles that whan we woll comforte the sorowfull in heuynes we must fyrst sorow with hym for he may not proprely recomforte the dolent or sorowfull which accordeth not to his dolour For like as a mā may not ioyne two peces of yron togythers but yf both twayne be heated chaufed and molified with the fyre also we may not redres the heuynes of another except that our hart be molyfied and made softe by compassion To this purpose sayth the holy scripture Confortate manus dissolutas er genua debuta ●●bozate Esais xxxv ca. The .lxxxiii. Hystorie The .lxxxiii. Texte Thou mayest esbatre and take thy delectacion At place and at tyme in Vlyxes playes For they be subtell and of honest recreacion In the tyme of trewes and in the feestfull dayes The .lxxxiii. glose VLyxes was a Baron of Grece of great subtelte and in tyme of the longe syege afore Troy that endured .x. yeres in all the dayes whā trewes was taken he contryued and founde playes and pastymes moche subtle fayre for the knyghtes to esbatre playe and dysporte the time of theyr soiournyng and some men say that he founde the play of the Chesse other semblable games to passe the tyme Solin saith euery thinge subtle honest is alowed to be done The .lxxxiii. Allegorie THe playes of Vlixes may be vnderstand that whan the sprite cheualrous shal be wery of prayeng adournynge and to be in contemplacion he maye well of batre and take his deduyctes in redyng holy scripture for as sayth S. Hierome in his moralles the holy scripture is proposed and set open to the eyen of our hart as a myrrour to the ende y ● we may se therin the face of our Lorde there may we se the ardour and vyletie that is in vs there may we se in what maner we profet and howe ferre we be from profytyng To this purpose sayth our Lorde in the Gospell Scrutatis scripturas in quibu● putatis vttame e●ernam habere Iohan̄ v. ca. The .lxxxiiii. Hystorie The .lxxxiiii. Texte IF with Cupydo thou euer be attaynte And gyue to hym thyne harte stedfast as stone Beware with Bryseyde the for to acquaynte For she hathe the harte nowe here and nowe gone The .lxxxiiii. Glose BRyseyde whom mayster Chaucer calleth Cressayde in his Boke of Troylus was a damosell of great beaulte and yet was more quaynte mutable of vagaunt condycions Troylus the yongest sonne of Pryam which greatly was replenysshed of knyghtly prowesse great beaulte gentylnes loued her of great and perfyte loue she gaue hym her loue and promysed hym for euer so to contynewe and neuer to faulse ne w tdrawe it Calcas father to the damosell which by science knewe y ● Troy shuld be destroyed dyd so moche that his doughter was yelded and so brought forth of the Cytie vnto him in exchaunge of anthenor and so was she brought to hym great was the dolour of the two louers at their departyng neuerthelesse w tin shorte tyme Diomedes which was a great Baron of y ● Grekes and a moch valiaunt knyght acqueynted hym wi●h Briseyde and did so moch by his purchase that she graunted him her loue and vtterly she put in obliuion her louer Troylus For somoch as Bryseyde was so lyght of courage Othea saith to the good knyght y t yf he wol gyue his hert beware to acqueynt hym w t a lady semblable to Briseyde and Hermes saith kepe the out of the cōpany of the euyll that y u be not as one of them The .lxxxiiii. Allegorie BRiseyde of whō he ought to eschew the acqueyntaunce is vayneglory wherw t the good knight ought ī no wise to acqueynt him but to flye it to his no wer for it is very light cōmeth sodeynly S. Augustine sayth vpō the Psalt●● that he which hath wel lerned essayde by experience to surmount ouercome the degrees of vyces is come to knowlege y t vaynglory is a synne that most specially is to be eschewed of perfite men for it is amōge al syn̄es it is most stronge to be vanquysshed Therfore sayth saynt Paule the Apostle Qiu gloriatur in dn̄o glorietur

hym that is to vnderstand he bored it forth and quenched the fyght therof so it is to be constrewed y t the good knyght kepe hȳ that by parest or slouth he suffre not hym self to be surprysed w t the barates yll inuasion of the malicious so that therby his eye be not rauyshed from hym that is to knowe th● eye of his entendement his honoure o● his laudes or that thȳg which he hath most dere as often befall many inconueniences by slouth and lachesnes And to this purpose sayth Hermes Ryght happy is he whiche vseth his dayes inconuenable busynes The .xix. Allegorie THis whiche is sayd that the good knyght be not prolyxe nor slowe we may vnderstāde the synne of slouth whiche the good spryte oughte not to haue for as sayth Bede vpon the Prouerbes of Salomō The slouthfull mā is not worthy to reygne with god whiche woll not labour for the loue of god and he not worthy to receiue the crowne promysed to knyghtes whiche is a cow●rte to enterpryse the champion of battayle therfore sayth the scripture Cogitationes robusti semper in habundantia omtis autem piger in egestati erit Prouer. xxi ca. The .xx. Hystorie The .xx. Texte ENsewe not the vyllaynes whiche became Frogges Ne soyle not thy selfe in theyr Ryuere They brayde vpon Lathona lyke Dogges And troubled to her the water cleare The .xx. Glose THe fable sayth that the Goddess● Lathona was mother to Phebus and Phebe whiche is the Sonne and the Moone and she bare them both at one burthen Iuno chased them by all the countre bycause that she had conceiued them by the operacion of her lorde and husband Iupiter Vpon a day was the Goddes Lathona sore trauayled arryued at one lake and than she enclyned her to the water to stanche quenche her great thurst Ther were a great company of villaynes which for y e great heate of the Sonne bathed them in the water and they began to bray camposue and make bruyte vpon Lathona and troubled vnto her the water which she supposed and also entended to haue dronken but for any prayer y t she might make they wolde not suffre her nor haue pyte vpon her mysease so she accoursed them and sayde that for euer more forthwarde myght they demoure abyde in the maresse that they shulde be lothsome fowle and abhominable and that neuer shuld they cease to bray and ramposue from thensforth on than became the vyllaynes Frogges And sythen they neuer ceased to bray as it appereth in the season of sōmer vpon the bankes of such smal lakes or maresses So may it be vnderstand that some pessauntes or cōmen rude people dyd dyspleasure to some great maystres which caused them to be cast into a ryuer and drowned so became they renouyles or frogges This is to vnderstande that the good knyght ought in no wyse to soyle or defowle hym selfe in the lake or maresse of vyllany but ought to fle and eschewe all vyllaynous tuches whiche ben contrarious to gentylnes for lyke as villany may suffre in him no gentylnes also ought not gentylnes to suffre in hym any vyllany nor especially contende or take debate with any person vylayne of dede or of speche And Plato sayth He that myxeth with his gentylnes the noblenes of good maners is to be praised And he that is suffised w t the gentylnes which cōmeth of the parentes without acquyryng and purchasyng therto good condicions ought not to be holden for noble The .xx. Allegorie BY the villaynes which became frogges we may vnderstande the synne of auarice or couetyse which is contrary to the good sprite And S. Augustine sayth that the auaricious man is semblable vnto hell For hell can not engloute receyue so many soules that he woll say he is suffised And yf al y e treasures of this world were gathered vpō a hepe into the possession of the couetise mā he shuld not be satisfied ne content and to this purpose saith the scripture Insatiabilis oculus cupidi in parte iniquitates non satiabitur Ecclesiastici .xiiii. capitulo The .xxi. Hystorie The. xxi Texte OF the God Bacus refuse the manere For his cōdicions shuld be extued Vertue and he ben set on stere Thoroughe hym men ben to Swyne transmued The .xxi. Glose BAcus was a man which fyrst planted vines in Grece And whan they of the countre felt the force of the wyne whiche made them dronken and destytute of reason they sayd y t Bacus was a god whiche had gyuen so great force vnto the plante So by Bacus is to be vnderstand dronkenes therfore sayth Othea to the good knyght y ● in no wyse he ought to abandon him self to dronkenes for that is a ryght impacient vyce to all noblenesse and to a man whiche woll vse hym selfe to reason And to this purpose sayeth Ipocras Superfluytie of wynes and meates destroyeth the body the soule and the verues The .xxi. Allegorie BY the God Bacus we maye vnderstand the synne of Glotony from the which the good sprite ought to kepe hym self of Glotony sayth S. Gregory in his moralles that whan the vyce of glotony taketh dominacion vpon a person it appereth thā all the goodnes that he hath done when the bely is not restrained by abstinēce al vertues be togyther drowned therfore sayth s. Paule Norum finis interitus quorum deus venter est it glorin inconfusione eorum qui terrena sapiunt ●d Philipenses tetrio capitulo The .xxii. Hystorie The .xxii. Texte BE not assoted on the image Of Pigmalion yf y u be wyse For of suche a fygures vysage The beaulte is seldome worth the pryce The .xxii. Glose PIgmalion was a moch subtell worker in makynge of Images And a fable sayth y t for the great vylyte that he sawe in the women of Cidoyne he dispraised them moch and sayd that he shuld make an Image y t no man shuld repreue the makyng therof he graued and made an Image of a woman of souereigne beaulte whan he had made it perfyte loue whiche hath the knowlege subtelly to rauysshe the hartes made him amorous of his Image and for it he was agrudged with the maladie of loue complayntes and clamours with petious sighes he made vnto it but the Image of stone vnderstode not his entention Than went Pigmalion to the temple of Venus made vnto her so deuoute a clamour that the goddes ther of had pytie in demonstraunce therof she lyghted and set a fyre the bronde which she helde in her hande Than for the sygne the louer was moch ioyous hasted hym towarde his Image and toke it betwixt his armes and somoch eschansed it w t his bare flesshe that the Image had lyfe and began to speake and so Pigmalion recouered ioye To this fable may be put many exposycyons and semblable to all other fables And therfore the poetes made them to the ende that the entendementes of mē shuld be made more sharpe subtyll to