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was a knight named Enulphus, and was of the city of Pavia, that was so true and faithful to his lord and king named Patharick that he put him in peril of death for him. For it happened that Grimald Duke of Buneventayns, of whom we have touched before in the chapter of the queen, did do slay Godibert which was king of the Lombards by the hand of Goribert duke of Tarent, which was descended of the crown of Lombardy. And this Grimald was made king of Lombardy in his place, and after this put and banished out of the country this Patharick which was brother unto the king Godibert, that for fear and dread fled into Hungary. And then this knight Enulphus did so much that he got the peace again of his lord Patharick against the king Grimald, and that he had license to come out of Hungary where he was always in peril, and so he came and cried him mercy. And the king Grimald gave him leave to dwell and to live honestly in his country, always foreseen that he took not upon him and named himself king, how well he was king by right. This done, a little while after, the king that believed evil tongues, thought in himself how he might bring this Patharick unto the death; and all this knew well the knight Enulphus, which came the same night with his squire for to visit his lord, and made his squire to unclothe him and to lie in the bed of his lord, and made his lord to rise and clothe him with the clothes of his squire, and in this wise brought him out, brawling and beating him as his servant, by them that were assigned to keep the house of Patharick that he should not escape. Which supposed that it had been his squire that he entreated so outrageously, and so he brought him unto his house which joined with the walls of the town. And at midnight, when all men were asleep, he let adown his master by a cord. Which took an horse out of the pasture, and fled unto the city of Aast, and there came to the king of France. And when it came unto the morn, it was found that Enulphus and his squire had deceived the king and the watchmen, whom the king commanded should be brought tofore him, and demanded of them the manner how he was escaped, and they told him the truth. Then the king demanded his council of what death they had deserved to die that had so done and wrought against the I will of him. Some said that they should be hanged and some said they should be flayed, and others said that they should be beheaded. Then said the king; By that Lord that made me, they be not worthy to die, but for to have much worship and

honour, for they have been true to their lord. Wherefore the king gave them great laud and honour for their feat. And after

it happened that the proper squire and servant of Godibert slew the traitor Goribald, that by treason had slain his lord at a feast of Saint John in his city of Tarent, whereof he was lord and duke. Thus ought the knights to love together, and each to put his life in adventure for other; for so be they the stronger and the more doubted, like as were the noble knights Joab and Abysay that fought against the Syrians and Ammonites and were so true, that one to that other, that they vanquished their enemies, and were so joined together, that if the Syrians were stronger than that one of them, that other helped him. We read that Damon and Phisias were so right perfect friends together, that when Dionysius which was king of Sicily had judged one to death for his trespass in the city of Syracuse, whom he would have executed, he desired grace and leave to go into his country for to dispose and ordain his testament. And his fellow pledged him and was surety for him upon his head that he should come again, whereof they that heard and saw this, held him for a fool and blamed him. And he said always that he repented him nothing at all, for he knew well the truth of his fellow. And when the day came and the hour that execution should be done, his fellow came and presented himself before the judge, and discharged his fellow that was pledge for him. Whereof the king was greatly abashed, and for the great trouth that was found in him, he pardoned him, and prayed them both that they would receive him as their great friend and fellow. Lo here the virtues of love, that a man ought not to doubt the death for his friend. Lo what it is to do for a friend, and to lead a life debonnair, and to be without cruelty; to love and not to hate, which causeth to do good against evil; and to turn pain into benefit and to quench cruelty.

The very true love of the common weal and profit nowadays is seldom found. Where shalt thou find a man in these days that will expose himself for the worship and honour of his friend, or for the common weal. Seldom or never shall he be found. Also the knights should be large and liberal, for when a knight hath regard unto his singular profit by his covetousness, he despoileth his people. For when the soldiers see that they put them in peril, and their master will not pay them their wages liberally, but intendeth to his own proper gain and profit, then,

when the enemies come, they turn soon their backs and flee oftentimes. And thus it happeth by him that intendeth more to get money than victory, that his avarice is ofttimes cause of his confusion. Then let every knight take heed to be liberal, in such wise that he ween not nor suppose that his scarcity be to him a great winning or gain. And for this cause he be the less loved of his people, and that his adversary withdraw to him them by large giving. For ofttime battle is advanced more for getting of silver than by the force and strength of men. For men see all day that such things as may not be achieved by force of nature be gotten and achieved by force of money. And forsomuch it behoveth to see well to that when the time of battle cometh, that he borrow not nor make no taillage. For no man may be rich that leaveth his own, hoping to get and take of others. Then alway all their gain and winning ought to be common among them except their arms. For in like wise as the victory is common, so should the despoil and booty be common unto them. And therefore David, that gentle knight in the first book of Kings in the last chapter, made a law that he that abode behind by malady or sickness in the tents should have as much part of the booty as he that had been in the battle. And for the love of this law he was made afterward King of Israel. Alexander of Macedon came in a time like a simple knight unto the court of Porus, King of Ind, for to espy the estate of the king and of the knights of the court. And the king received him right worshipfully, and demanded of him many things of Alexander and of his constancy and strength, nothing weening that he had been Alexander, but Antigone one of his knights. And after he had him to dinner; and when they had served Alexander in vessel of gold and silver with diverse meats, after that he had eaten such as pleased him, he voided the meat and took the vessel and held it to himself and put it in his bosom or sleeves. Whereof he was accused unto the king. After dinner then the king called him and demanded him wherefore he had taken his vessel, and he answered: Sir King, my lord, I pray thee to understand and take heed thyself and also thy knights. I have heard much of thy great highness, and that thou art more mighty and puissant in chivalry and in dispences than is Alexander, and therefore I am come to thee, a poor knight, which am named Antigone, for to serve thee. Then it is the custom in the court of Alexander that what thing a knight is served with, all is his,

meat and vessel and cup. And therefore I had supposed that this custom had been kept in thy court, for thou art richer than he. When the knights heard this, anon they left Porus, and went to serve Alexander, and thus he drew to him the hearts of them by gifts, which afterward slew Porus that was King of Ind, and they made Alexander king thereof. Therefore remember, knight, alway that with a closed and shut purse shalt thou never have victory. Ovid saith that he that taketh gifts, he is glad therewith, for they win with gifts the hearts of the gods and of

men.

(From The Game and Play of Chess.)

ROBERT FABYAN

[Fabyan seems to have belonged to a family of some consideration in the city of London, and was probably born in London rather before the middle of the fifteenth century. His history gives us sufficient evidence of his high respect for, and intimate acquaintance with, the municipal institutions of his native city; and in the latest decade of the century he served as alderman and sheriff, and discharged various functions as a representative citizen. He was

a member of the Drapers' Company; and lived in the parish of St. Michael's, Cornhill, in London, and at his mansion of Halsteds at Theydon Gernon, Essex. He died in 1511.]

FABYAN'S history was called by himself The Concordance of Histories, and it is important as showing the first attempt, earnest although uncritical, to weigh authorities against one another. In style and matter, with all its roughness, it is quite as far advanced beyond Trevisa's translation of Higden's Polychronicon as the century which separates them would lead us to expect. He was evidently acquainted both with Latin and French, and had studied carefully a vast number of authorities in both languages. His narrative, bald though it is both in style and matter, is not without some grace of quaintness; and this is increased by his habit of introducing a few lines of Latin poetry, to point a moral or to recall an epitaph, and adding a metrical translation of his own. His interest in such literary devices is further proved by his carefully prescribing in his will the inscription, in Latin and English verse, which is to be placed upon his tomb. He is entirely without any sense of historical proportion, and gives us the most trifling events in as full detail as the most important, introducing more than once a complete list of the dishes at a royal feast. His respect for preceding authorities, however fabulous their tales, was tempered only by the fact that they did not all agree; and his reverence, as a substantial city burgess, for the rulers of the land was tempered only by his devout attachment to the Church which

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