his said dictes. Always not presuming to put and set them in my said Lord's book but in the end apart in the rehearsal of the works, humbly requiring all them that shall read this little rehearsal, that if they find any fault to arette it to Socrates, and not to me, which writeth as hereafter followeth.

SO

Socrates said that women be the apparels to catch men, but they take none but them that will be poor or else them that know them not. And he said that there is none great empechement unto a man as ignorance and women. And he saw a woman that bare fire, of whom he said that the hotter bore the colder. And he saw a woman sick, of whom he said that the evil resteth and dwelleth with the evil. And he saw a woman brought to the justice, and many other women followed her weeping, of whom he said the evil be sorry and angry because the evil shall perish. And he saw a young maid that learned to write, of whom he said that men multiplied evil upon evil. And he said that the ignorance of a man is known in three things, that is to wit, when he hath no thought to use reason; when he cannot refrain his covetise; and when he is governed by the counsel of women, in that he knoweth that they know not. And he said unto his disciples: "Will ye that I enseign and teach you how ye shall now escape from all evil?" And they answered, "Yea.” And then he said to them, "For whatsoever thing that it be, keep you and be well ware that ye obey not women." Who answered to him again, "And what sayest thou by our good mothers, and of our sisters?" He said to them, "Suffice you with that I have said to you, for all be semblable in malice." And he said, "Whosoever will acquire and get science, let him never put him in the governance of a woman." And he saw a woman that made her fresh and gay, to whom he said, Thou resemblest the fire; for the more wood is laid to the fire the more will it burn, and the greater is the heat.” And on a time one asked him what him semed of women; he answered that the women resemble a tree called Edelfia, which is the fairest tree to behold and see that may be, but within it is full of venom. And they said to him and demanded wherefore he blamed so women? and that he

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himself had not come into this world, ne none other men also, without them. He answered, The woman is like unto a tree named Chassoygnet, on which tree there be many things sharp and pricking, which hurt and prick them that approach unto it; and yet, nevertheless, that same tree bringeth forth good dates and sweet." And they demanded him why he fled from the women? And he answered, "Forasmuch as I see them flee and eschew the good and commonly do evil." And a woman said to him, "Wilt thou have any other woman than me?" And he answered to her, Art not ashamed to offer thyself to him that demandeth nor desireth thee not?"

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So, these be the dictes and sayings of the philosopher Socrates, which he wrote in his book; and certainly he wrote no worse than afore is rehearsed. And forasmuch as it is accordant that his dictes and sayings should be had as well as others', therefore I have set it in the end of this book. And also some persons, peradventure, that have read this book in French would have arette a great default in me that I had not done my devoir in visiting and overseeing of my Lord's book according to his desire. And some other also, haply, might have supposed that Socrates had written much more ill of women than here afore is specified, wherefore in satisfying of all parties, and also for excuse of the said Socrates, I have set these said dictes and sayings apart in the end of this book, to the intent that if my said lord or any other person, whatsoever he or she be that shall read or hear it, that if they be not well pleased withal, that they with a pen race it out, or else rend the leaf out of the book. Humbly requiring and beseeching my said lord to take no displeasure on me so presuming, but to pardon whereas he shall find fault; and that it please him to take the labour of the imprinting in gree and thanks, which gladly have done my diligence in the accomplishing of his desire and commandment; in which I am bounden so to do for the good reward that I have received of his said lordship; whom I beseech Almighty God to increase and to continue in his virtuous disposition in this world, and after this life to live everlastingly in Heaven. Amen.

GOLDEN LEGEND.

FIRST EDITION (1483). PROLOGUE

THE Holy and blessed doctor Saint Jerome saith this authority, "Do always some good work to the end that the devil find thee not Idle." And the holy doctor Saint Austin saith in the book of the labour of monks, that no man strong or mighty to labour ought to be idle; for which cause when I had performed and accomplished divers works and histories translated out of French into English at the request of certain lords, ladies, and gentlemen, as the Recuyel of the History of Troy, the Book of the Chess, the History of Jason, the history of the Mirror of the World, the 15 books of Metamorphoses in which be contained the fables of Ovid, and the History of Godfrey of Boulogne in the conquest of Jerusalem, with other divers works and books, I ne wist what work to begin and put forth after the said works to-fore made. And forasmuch as idleness is so much blamed, as saith Saint Bernard, the mellifluous doctor, that she is mother of lies and step-dame of virtues, and it is she that overthroweth strong men into sin, quencheth virtue, nourisheth pride, and maketh the way ready to go to hell; and John Cassiodorus saith that the thought of him that is idle thinketh on none other thing but on licorous meats and viands for his belly; and the holy Saint Bernard aforesaid saith in an epistle, when the time shall come that it shall behove us to render and give accounts of our idle time, what reason may we render or what answer shall we give when in idleness is none excuse; and Prosper saith that whosoever liveth in idleness liveth in manner of a dumb beast. And because I have seen the authorities that blame and despise so much idleness, and also know well that it is one of the capital and deadly sins much hateful unto God, therefore I have concluded and firmly purposed in myself no more to be idle, but will apply myself to labour and such occupation as I have been accustomed to do. And forasmuch as Saint Austin aforesaid saith upon a psalm that good work ought not to be done for fear of

pain, but for the love of righteousness, and that it be of very and sovereign franchise, and because me-seemeth to be a sovereign weal to incite and exhort men and women to keep them from sloth and idleness, and to let to be understood to such people as be not lettered the nativities, the lives, the passions, the miracles, and the death of the holy saints, and also some other notorious deeds and acts of times past, I have submised myself to translate into English the legend of Saints, which is called Legenda Aurea in Latin, that is to say, the Golden Legend; for in like wise as gold is most noble above all other metals, in like wise is this legend holden most noble above all other works. Against me here might some persons say that this legend hath been translated before, and truth it is; but forasmuch as I had by me a legend in French, another in Latin, and the third in English, which varied in many and divers places, and also many histories were comprised in the two other books which were not in the English books; and therefore I have written one out of the said three books, which I have ordered otherwise than the said English legend is, which was so to-fore made, beseeching all them that shall see or hear it read to pardon me where I have erred or made fault, which, if any be, is of ignorance and against my will; and submit it wholly of such as can and may, to correct it, humbly beseeching them so to do, and ir. so doing they shall deserve a singular laud and merit; and I shall pray for them unto Almighty God that He of His benign grace reward them, etc., and that it profit to all them that shall read or hear it read, and may increase in them virtue, and expel vice and sin, that by the example of the holy saints amend their living here in this short life, that by their merits they and I may come to everlasting life and bliss in Heaven. Amen.

CATON (1483)

PROLOGUE

HERE beginneth the prologue of proem of the book called Caton, which book hath been translated into En

glish by Master Benet Burgh, late Archdeacon of Colchester, and high canon of St. Stephen's at Westminster, which ful craftily hath made it in ballad royal for the erudition of my lord Bousher, son and heir at that time to my lord the Earl of Essex. And because of late came to my hand a book of the said Cato in French, which rehearseth many a fair learning and notable examples, I have translated it out of French into English, as all along hereafter shall appear, which I present unto the city of London.

Unto the noble, ancient, and renowned city, the city of London, in England, I, William Caxton, citizen and conjury of the same, and of the fraternity and fellowship of the mercery, owe of right my service and good will, and of very duty am bounden naturally to assist, aid, and counsel, as far forth as I can to my power, as to my mother of whom I have received my nurture and living, and shall pray for the good prosperity and policy of the same during my life. For, as me-seemeth, it is of great need, because I have known it in my young age much more wealthy, prosperous, and richer, than it is at this day. And the cause is that there is almost none that intendeth to the common weal, but only every man for his singular profit. Oh! when I remember the noble Romans, that for the common weal of the city of Rome they spent not only their moveable goods but they put their bodies and lives in jeopardy and to the death, as by many a noble example we may see in the acts of Romans, as of the two noble Scipios, African and Asian, Actilius, and many others. And among all others the noble Cato, author and maker of this book, which he hath left for to remain ever to all the people for to learn in it and to know how every man ought to rule and govern him in this life, as well for the life temporal as for the life spiritual. And as in my judgement it is the best book for to be taught to young children in school, and also to people of every age, it is full convenient if it be well understood. And because I see that the children that be born within the said city increase, and profit not like their fathers and elders, but for the most part after that they be come to their perfect years of discretion and ripeness of age, how well that their fathers have left to them great