Chapter 2

The said noble gentlemen instantly required me for to imprint the history of the said noble king and conqueror, King Arthur, and of his knights, with the history of the Sancgreal, and of the death and ending of the said Arthur, affirming that I ought rather to imprint his acts and noble feats, than of Godfrey of Boulogne, or any of the other eight, considering that he was a man born within this realm, and king and emperor of the same; and that there be in French divers and many noble volumes of his acts, and also of his knights. To whom I have answered, that divers men hold opinion that there was no such Arthur, and that all such books as be made of him be but feigned and fables, because that some chronicles make of him no mention, nor remember him nothing, nor of his knights. Whereto they answered, and one in especial said, that in him that should say or think that there was never such a king called Arthur, might well be aretted great folly and blindness; for he said there were many evidences to the contrary. First ye may see his sepulchre in the monastery of Glastonbury. And also in Policronicon, in the fifth book, the sixth chapter, and in the seventh book, the twenty-third chapter, where his body was buried, and after found, and translated into the said monastery. Ye shall see also in the History of Bochas, in his book _De Casu Principum_, part of his noble acts, and also of his fall. Also Galfridus, in his British book, recounteth his life. And in divers places of England, many remembrances be yet of him, and shall remain perpetually of him, and also of his knights. First, in the Abbey of Westminster, at St. Edward's shrine, remaineth the print of his seal in red wax closed in beryl, in which is written--"Patricius Arthurus Britanniae, Galliae, Germaniae, Daciae Imperator." Item in the castle of Dover ye may see Sir Gawaine's skull, and Cradok's mantle: at Winchester, the Round Table: in other places Sir Launcelot's sword, and many other things. Then all these things considered, there can no man reasonably gainsay but that there was a king of this land named Arthur: for in all the places, Christian and heathen, he is reputed and taken for one of the nine worthies, and the first of the three Christian men. And also he is more spoken beyond the sea, and more books made of his noble acts, than there be in England, as well in Dutch, Italian, Spanish, and Greek, as in French. And yet of record, remaineth in witness of him in Wales, in the town of Camelot, the great stones, and the marvellous works of iron lying under the ground, and royal vaults, which divers now living have seen. Wherefore it is a great marvel why that he is no more renowned in his own country, save only it accordeth to the word of God, which saith, that no man is accepted for a prophet in his own country. Then all things aforesaid alleged, I could not well deny but that there was such a noble king named Arthur, and reputed for one of the nine worthies, and first and chief of the Christian men. And many noble volumes be made of him and of his noble knights in French, which I have seen and read beyond the sea, which be not had in our maternal tongue. But in Welsh be many, and also in French, and some in English, but nowhere nigh all. Wherefore, such as have late been drawn out briefly into English, I have, after the simple cunning that God hath sent me, under the favour and correction of all noble lords and gentlemen enprised to imprint a book of the noble histories of the said King Arthur, and of certain of his knights after a copy unto me delivered; which copy Sir Thomas Malory did take out of certain books of French, and reduced it into English. And I, according to my copy, have down set it in print, to the intent that noble men may see and learn the noble acts of chivalry, the gentle and virtuous deeds that some knights used in those days, by which they came to honour, and how they that were vicious were punished, and oft put to shame and rebuke; humbly beseeching all noble lords and ladies, with all other estates of what state or degree they be of, that shall see and read in this present book and work, that they take the good and honest acts in their remembrance, and follow the same. Wherein they shall find many joyous and pleasant histories, and the noble and renowned acts of humanity, gentleness, and chivalry. For, herein may be seen noble chivalry, courtesy, humanity, friendliness, hardiness, love, friendship, cowardice, murder, hate, virtue, and sin. Do after the good, and leave the evil, and it shall bring you unto good fame and renown. And, for to pass the time, this book shall be pleasant to read in, but for to give faith and belief that all is true that is contained herein, ye be at your own liberty. But all is written for our doctrine, and for to beware that we fall not to vice nor sin, but to exercise and follow virtue, by the which we may come and attain to good fame and renown in this life, and after this short and transitory life to come unto everlasting bliss in heaven; the which He grant us that reigneth in heaven, the blessed Trinity. Amen.

_William Caxton._

DAME PRUDENCE ON RICHES

When Prudence had heard her husband avaunt himself of his riches and of his money, dispreising the power of his adversaries, she spake and said in this wise: Certes, dear sir, I grant you that ye ben rich and mighty, and that riches ben good to 'em that han well ygetten 'em, and that well can usen 'em; for, right as the body of a man may not liven withouten soul, no more may it liven withouten temporal goods, and by riches may a man get him great friends; and therefore saith Pamphilus: If a neatherd's daughter be rich, she may chese of a thousand men which she wol take to her husband; for of a thousand men one wol not forsaken her ne refusen her. And this Pamphilus saith also: If thou be right happy, that is to sayn, if thou be right rich, thou shalt find a great number of fellows and friends; and if thy fortune change, that thou wax poor, farewell friendship and fellowship, for thou shalt be all alone withouten any company, but if[2] it be the company of poor folk. And yet saith this Pamphilus, moreover, that they that ben bond and thrall of linage shuln be made worthy and noble by riches. And right so as by riches there comen many goods, right so by poverty come there many harms and evils; and therefore clepeth Cassiodore, poverty the mother of ruin, that is to sayn, the mother of overthrowing or falling down; and therefore saith Piers Alphonse: One of the greatest adversities of the world is when a free man by kind, or of birth, is constrained by poverty to eaten the alms of his enemy. And the same saith Innocent in one of his books; he saith that sorrowful and mishappy is the condition of a poor beggar, for if he ax not his meat he dieth of hunger, and if he ax he dieth for shame; and algates necessity constraineth him to ax; and therefore saith Solomon: That better it is to die than for to have such poverty; and, as the same Solomon saith: Better it is to die of bitter death, than for to liven in such wise. By these reasons that I have said unto you, and by many other reasons that I could say, I grant you that riches ben good to 'em that well geten 'em and to him that well usen tho' riches; and therefore wol I shew you how ye shulen behave you in gathering of your riches, and in what manner ye shulen usen 'em.

[Footnote 2: Except.]

First, ye shuln geten 'em withouten great desire, by good leisure, sokingly, and not over hastily, for a man that is too desiring to get riches abandoneth him first to theft and to all other evils; and therefore saith Solomon: He that hasteth him too busily to wax rich, he shall be non innocent: he saith also, that the riches that hastily cometh to a man, soon and lightly goeth and passeth from a man, but that riches that cometh little and little, waxeth alway and multiplieth. And, sir, ye shuln get riches by your wit and by your travail, unto your profit, and that withouten wrong or harm doing to any other person; for the law saith: There maketh no man himself rich, if he do harm to another wight; that is to say, that Nature defendeth and forbiddeth by right, that no man make himself rich unto the harm of another person. And Tullius saith: That no sorrow, ne no dread of death, ne nothing that may fall unto a man, is so muckle agains nature as a man to increase his own profit to harm of another man. And though the great men and the mighty men geten riches more lightly than thou, yet shalt thou not ben idle ne slow to do thy profit, for thou shalt in all wise flee idleness; for Solomon saith: That idleness teacheth a man to do many evils; and the same Solomon saith: That he that travaileth and busieth himself to tillen his lond, shall eat bread, but he that is idle, and casteth him to no business ne occupation, shall fall into poverty, and die for hunger. And he that is idle and slow can never find convenable time for to do his profit; for there is a versifier saith, that the idle man excuseth him in winter because of the great cold, and in summer then by encheson of the heat. For these causes, saith Caton, waketh and inclineth you not over muckle to sleep, for over muckle rest nourisheth and causeth many vices; and therefore saith St. Jerome: Doeth some good deeds, that the devil, which is our enemy, ne find you not unoccupied, for the devil he taketh not lightly unto his werking such as he findeth occupied in good werks.

Then thus in getting riches ye musten flee idleness; and afterward ye shuln usen the riches which ye ban geten by your wit and by your travail, in such manner, than men hold you not too scarce, ne too sparing, ne fool-large, that is to say, over large a spender; for right as men blamen an avaricious man because of his scarcity and chinchery, in the same wise he is to blame that spendeth over largely; and therefore saith Caton: Use (saith he) the riches that thou hast ygeten in such manner, that men have no matter ne cause to call thee nother wretch ne chinch, for it is a great shame to a man to have a poor heart and a rich purse; he saith also: The goods that thou hast ygeten, use 'em by measure, that is to sayn, spend measureably, for they that folily wasten and despenden the goods that they han, when they han no more proper of 'eir own, that they shapen 'em to take the goods of another man. I say, then, that ye shuln flee avarice, using your riches in such manner, that men sayen not that your riches ben yburied, but that ye have 'em in your might and in your wielding; for a wise man reproveth the avaricious man, and saith thus in two verse: Whereto and why burieth a man his goods by his great avarice, and knoweth well that needs must he die, for death is the end of every man as in this present life? And for what cause or encheson joineth he him, or knitteth he him so fast unto his goods, that all his wits mowen not disseveren him or departen him fro his goods, and knoweth well, or ought to know, that when he is dead he shall nothing bear with him out of this world? and therefore saith St. Augustine, that the avaricious man is likened unto hell, that the more it swalloweth the more desire it hath to swallow and devour. And as well as ye wold eschew to be called an avaricious man or an chinch, as well should ye keep you and govern you in such wise, that men call you not fool-large; therefore, saith Tullius: The goods of thine house ne should not ben hid ne kept so close, but that they might ben opened by pity and debonnairety, that is to sayen, to give 'em part that han great need; ne they goods shoulden not ben so open to be every man's goods.

Afterward, in getting of your riches, and in using of 'em, ye shuln alway have three things in your heart, that is to say, our Lord God, conscience, and good name. First ye shuln have God in your heart, and for no riches ye shuln do nothing which may in any manner displease God that is your creator and maker; for, after the word of Solomon, it is better to have a little good, with love of God, than to have muckle good and lese the love of his Lord God; and the prophet saith, that better it is to ben a good man and have little good and treasure, than to be holden a shrew and have great riches. And yet I say furthermore, that ye shulden always do your business to get your riches, so that ye get 'em with a good conscience. And the apostle saith, that there nis thing in this world, of which we shulden have so great joy, as when our conscience beareth us good witness; and the wise man saith: The substance of a man is full good when sin is not in a man's conscience. Afterward, in getting of your riches and in using of 'em, ye must have great business and great diligence that your good name be alway kept and conserved; for Solomon saith, that better it is and more it availeth a man to have a good name than for to have great riches; and therefore he saith in another place: Do great diligence (saith he) in keeping of thy friends and of thy good name, for it shall longer abide with thee than any treasure, be it never so precious; and certainly he should not be called a gentleman that, after God and good conscience all things left, ne doth his diligence and business to keepen his good name; and Cassiodore saith, that it is a sign of a gentle heart, when a man loveth and desireth to have a good name. And therfore saith Seint Augustyn, that ther ben two thinges that ben necessarie and needful; and that is good conscience and good loos; that is to sayn, good conscience in thin oughne persone in-ward, and good loos of thin neghebor out-ward. And he that trusteth him so muckle in his good conscience, that he despiseth or setteth at nought his good name or los, and recketh not though he kept not his good name, n'is but a cruel churl.

_Chaucer._

OF PAINTING THE FACE

If that which is most ancient be best, then the face that one is borne with, is better than it that is borrowed: Nature is more ancient than Art, and Art is allowed to help Nature, but not to hurt it; to mend it, but not to mar it; for perfection, but not for perdition: but this artificiall facing doth corrupt the naturall colour of it. Indeed God hath given a man oil for his countenance, as He hath done wine for his heart, to refresh and cheere it; but this is by reflection and not by plaister-worke; by comforting, and not by dawbing and covering; by mending and helping the naturall colour, and not by marring or hiding it with an artificiall lit. What a miserable vanity is it a man or woman beholding in a glasse their borrowed face, their bought complexion, to please themselves with a face that is not their owne? And what is the cause they paint? Without doubt nothing but pride of heart, disdaining to bee behind their neighbour, discontentment with the worke of God, and vaine glory, or a foolish affectation of the praise of men. This kind of people are very hypocrites, seeming one thing and being another, desiring to bee that in show which they cannot be in substance, and coveting to be judged that, they are not: They are very grosse Deceivers; for they study to delude men with shewes, seeking hereby to bee counted more lovely creatures than they are, affecting that men should account that naturall, which is but artificiall. I may truly say they are deceivers of themselves; for if they thinke they doe well to paint, they are deceived; if they think it honest and just to beguile men, and to make them account them more delicate and amiable, then they are in truth, they are deceived; if they thinke it meete that that should bee counted God's worke, which is their owne, they are deceived: If they thinke that shall not one day give account unto Christ of idle deeds, such as this, as well as of idle words, they are deceived; if they thinke that God regards not such trifles, but leaves them to their free election herein; they are deceived. Now they that deceive themselves, who shall they be trusted with? A man, that is taken of himselfe, is in a worse taking than he that is caught of another. This self-deceiver, is a double sinner: he sinnes in that he is deceived, hee sinnes again in that he doth deceive himself. To bee murdered of another is not a sin in him that is murdered; but for a man to be deceived in what he is forbidden, is a sinne; it were better to bee murdered, than so to be deceived: For there the body is but killed, but here the soule herself is endangered. Now, how unhappy is the danger, how grievous is the sin, when a man is merely of himself indangered? It is a misery of miseries for a man to bee slaine with his owne sword, with his owne hand, and long of his owne will: Besides, this painting is very scandalous, and of ill report; for any man therefore to use it, is to thwart the precept of the Holy Ghost in Saint Paul, who saith unto the Phillippians in this wise, Whatsoever things are true (but a painted face is a false face) whatsoever things are venerable (but who esteems a painted face venerable?) whatsoever things are just (but will any man of judgement say, that to paint the face is a point of justice? Who dare say it is according to the will of God which is the rule of justice?

Doth the law of God command it? Doth true reason teach it? Doth lawes of men enjoyne it?) whatsoever things are (chaste and) pure: (but is painting of the face a point of chastity? Is that pure that proceeds out of the impurity of the soule, and which is of deceipt, and tends unto deceipt? Is that chaste, which is used to wooe mens eyes unto it?) _whatsoever things are lovely_ (but will any man out of a well informed judgement say, that this kinde of painting is worthy love, or that a painted face is worthy to be fancied?) _whatsoever things are of good report: If there bee any vertue, if there bee any praise, think on these things_. But I hope to paint the face, to weare an artificiall colour, or complexion, is no vertue; neither is it of good report amongst the vertuous. I read that Iezabel did practise it, but I find not that any holy Matrone or religious Virgine ever used it: And it may perhaps of some be praised, but doubtlesse not of such as are judicious, but of them rather hated and discommended. A painted face is the devils _Looking-glasse_: there hee stands peering and toying (as an Ape in a looking-glasse) joying to behold himselfe therein; for in it he may reade pride, vanity, and vaine-glory. Painting is an enemy to blushing, which is vertues colour. And indeed how unworthy are they to bee credited in things of moment, that are so false in their haire, or colour, over which age, and sicknesse, and many accidents doe tyrannize; yea and where their deceipt is easily discerned? And whereas the passions and conditions of a man, and his age, is something discovered by the face, this painting hindereth a mans judgement herein, so that if they were as well able to colour the eyes, as they are their haire and faces, a man could discerne little or nothing in such kind of people. In briefe, these painters are sometimes injurious to those, that are naturally faire and lovely, and no painters; partly, in that these are thought sometimes to bee painted, because of the common use of painting; and partly, in that these artificial creatures steal away the praise from the naturall beauty by reason of their Art, when it is not espyed, whereas were it not for their cunning, they would not bee deemed equall to the other. It is great pitty that this outlandish vanity is in so much request and practise with us, as it is.

_T. T._

HAMLET'S ADVICE TO THE PLAYERS

Speak the speech, I pray you, as I pronounced it to you, trippingly on the tongue: but if you mouth it, as many of your players do, I had as lief the town-crier spoke my lines. Nor do not saw the air too much with your hand, thus; but use all gently, for in the very torrent, tempest, and, as I may say, whirlwind of your passion, you must acquire and beget a temperance that may give it smoothness. O, it offends me to the soul to hear a robustious periwig-pated fellow tear a passion to tatters, to very rags, to split the ears of the groundlings, who, for the most part, are capable of nothing but inexplicable dumb-shows and noise: I would have such a fellow whipped for o'erdoing Termagant; it out-herods Herod: pray you, avoid it. Be not too tame neither, but let your own discretion be your tutor: suit the action to the word, the word to the action; with this special observance, that you o'erstep not the modesty of nature: for anything so overdone is from the purpose of playing, whose end, both at the first and now, was and is, to hold, as 'twere, the mirror up to nature; to show virtue her own feature, scorn her own image, and the very age and body of the time his form and pressure. Now this overdone or come tardy off, though it make the unskilful laugh, cannot but make the judicious grieve; the censure of the which one must in your allowance o'erweigh a whole theatre of others. O, there be players that I have seen play, and heard others praise, and that highly, not to speak it profanely, that neither having the accent of Christians nor the gait of Christian, pagan, nor man, have so strutted and bellowed, that I have thought some of nature's journeymen had made men, and not made them well, they imitated humanity so abominably. O, reform it altogether. And let those that play your clowns speak no more than is set down for them: for there be of them that will themselves laugh, to set on some quantity of barren spectators to laugh too, though in the mean time some necessary question of the play be then to be considered: that's villainous, and shows a most pitiful ambition in the fool that uses it.

_Shakespeare._

OF ADVERSITY