■IIKIIIY 
 
 LIBRARY 
 
 UNIVERSITY Of 
 CALIFORNIA 
 
The Sayings of the Wise. 
 
A Christian Library. 
 
 A POPULAR Series of Religious Literature. 
 
 Edited by 
 
 ProfeBsor EDWARD ARBER, D. Litt. (Oxon), F.8.A., 
 Fellow of King's College, London. 
 
 In these popular Editions, all Latin, Greek, and learned, Notes are 
 omitted. 
 
 1. Dean W. Whittingham. A Brief Disconrse of the Troiibles of 
 
 Frankfort. 1554-1658 A.D. - - 58. net. 
 
 2, The Torments of Protestant Slaves in the French King's Galleys, 
 
 and in the Dungeons of Marseilles. 1686-1707 A.D. Edited 
 by Prof. E. Arber, D. Litt., F.S.A. - - - 6s. net. 
 
 h. The Sayings of the Wise, or Food for Thought. A Book of 
 Moral Wisdom, gathered from the ancient Philosophers. 
 By W. Baldwin 88. 6d. net. 
 
Hie Sayiuf/s of the Wise^ 
 
 or 
 
 Food for Thought. 
 
 A Book of Moral Wisdom, gathered 
 from the ancient Philosophers. 
 
 Bj 
 
 William Baldwin 
 
 1666 A.D. 
 
 London. 
 Elliot Stock. 62, Paternoster Row, E.G. 
 * 1908. 
 
LOAN STACK 
 
335 
 
 General Preface. 
 
 The central purpose of this Series of Books is 
 not to excite the least ill will or prejudice towards 
 any existing body of Christian men and women 
 whatsoever : but rather to implant and cherish in 
 the hearts of all its Readers a perfect detestation 
 and execration of Compulsion in Religion; and of 
 Persecution for Religious Opinions. 
 
 Christian History only too sadly demonstrates 
 the truth of our blessed Lord's saying, ' I came not 
 to send peace; but a sword'; because we mortals 
 will not act upon the Golden Principle of Life 
 that he has given us, ' By this shall all men know 
 that ye are my disciples ; if ye have love one to 
 another.' E.A. 
 
 030 
 
Contents. 
 
 General Preface v. 
 
 Contents vii.-x. 
 
 Introduction - xi., xii. 
 
 The Title Page of the First Edition. 
 
 A Treatise of Moral Philosophy containing The Sayings of the Wise. 
 
 20 January 1547. .... 1 
 
 The Epistle to the Earl of Hertford 3, 4 
 
 The Title Page of the Revised Edition. 
 
 The Treatise of Moral Philosophy containing the Sayings of the Wise. 
 
 [1555.] 5 
 
 The Epistle to the Earl of Hertford 7, 8 
 
 The Prologue to the Reader 9-12 
 
 Book I. 
 
 The Lives and Witty Answers of the Philosophers - - " 13-77 
 
 I. Of the Beginning of Philosophy - - - - 13, 14 
 
 II. Of the Parts of Philosophy 15 
 
 III. Of the Beginning of Moral Philosophy ... 16 
 i IV. Of the kinds of Teaching of Moral Philosophy - 17 
 
 V. The Order of this Book 18, 19 
 
 VI. Hermes, Trismegistus 20-22 
 
 VII. Pythagoras - - 23-26 
 
 Yii. 
 
Contents. 
 
 VIII. Thales . . . " 27-29 
 
 IX. Solon 30-32 
 
 X. Chilo - 33, 34 
 
 XI. Bias - - - - 35, 36 
 
 XII. Periander 37, 38 
 
 XIII. Anacharsis 39, 40 
 
 XIV. Myson 41 
 
 XV. Epimenides 42, 43 
 
 XVI. Anaxagoras 44, 45 
 
 XVII. Pherecydes - 46, 47 
 
 XVIII. Socrates - - 48-53 
 
 XIX. Xenophon - - 54, 55 
 
 XX. Aristippus --------- 56, 57 
 
 XXI. Plato 58-60 
 
 XXII. Xenocrates - - 61, 62 
 
 XXIII. Arcesilaus 63, 64 
 
 XXIV. Aristotle 65, 66 
 
 XXV. Diogenes 67-69 
 
 XXVI. Antisthenes 70, 71 
 
 XXVII. Isocrates - - - - - - - - - 72, 73 
 
 XXVIII. Plutarch - - - 74, 75 
 
 XXIX. Seneca 76, 77 
 
 Book II. 
 Of Precepts and Counsels. 
 
 I. 
 
 II. 
 
 III. 
 
 IV. 
 
 V. 
 
 VI. 
 
 VII. 
 
 Of the profit of Moral Philosophy 
 
 Of God ; of his power, and of his works 
 
 Of the Soul ; and [the] governance thereof 
 
 Of the World ; the love, and pleasures, thereof 
 
 Of Death : not to be feared - - - - 
 
 Of Friendship, and Friends - - - - 
 
 Of Counsel and Counsellors - - - - 
 
 78-80 
 81-84 
 85-88 
 89-91 
 92, 93 
 94-98 
 99, 100 
 
 Yiii. 
 
Contents. 
 
 VIII. Of Riches and Poverty 101, 102 
 
 IX. Of Silence, Speech, and Communication - - - 103, 104 
 
 X. Of Kings, Rulers, and Governors ; how they should 
 
 rule their subjects 105-107 
 
 XI. The Precepts of the Wise - - - - - - 108-123 
 
 The Conclusion 124 
 
 Book III. 
 
 Of Proverbs and Adages. 
 
 « 
 
 I. The use of Proverbs and Adages 125, 126 
 
 II. Of Wisdom, Learning, and Understanding - - - 127-130 
 
 III. Of Justice, Laws, Cities, and Governors - - - 131, 132 
 
 IV. Of Power, Honour, Virtue, and Strength - - - 133, 134 
 
 V. Of Liberality, Patience, Use, and Diligence - - 135, 136 
 
 VI. Of Knowledge, Ignorance, and Error - - - - 137, 138 
 
 VII. Of Money and Covetousness 139, 140 
 
 VIII. Of the Tongue, of Fair Speech ; and of Flattery - 141, 142 
 
 IX. Of Truth, of Faith, of Error, and Lying ... 143 
 
 X. Of Bringing up and Manners ; of Dispositions and 
 
 Instruction . . . . j . . . 144, 145 
 
 XI. Of Love, Lust, and Lechery 146 
 
 XII. Of Marriage and Married Folk - - - - - 147-150 
 
 XIII. Of Sorrow, Gladness, Fear, and Boldness - - - 151 
 
 XIV. Of Anger, Wrath, Envy, Malice, and Revenge - - 152, 153 
 
 XV. Of Liberty and Bondage, Masters and Servants - 154-156 
 
 XVI. Of Women, Wine, and Drunkenness - - - - 157-159 
 XVII.-XXII. Divers Sentences of sundry Matters - - 160-167 
 XXIII. Of Benefits, and of Unthankfulness - - - - 168-170 
 
 Pithy Metres of divers Matters 171-176 
 
 The Things that cause a quiet life. 
 
 Written by M. V. Martialis, 
 
 Englished by Henry Howard, Earl of Surrey - - - 177 
 
 IX. 
 
Contents. 
 
 Book IV. 
 
 Of Proverbs and Semblables - - - - - - 178, 179 
 
 Hermes, Socrates, Plato - - 180-185 
 
 Aristotle, Plutarch, Seneca .-..-.. 186-190 
 
 A Table 191, 192 
 
 Index 193.195 
 
 X, 
 
I 
 
 Introduction, 
 
 F 
 
 RANCIS BACON, Viscount Saint Albans, in his Essay, ' Of Study, 
 
 states, .. 
 
 Some books are to be tasted, others to be swallowed, 
 and some few to be chewed and digested: that is, some books 
 are to be read only in parts ; others to be read, but not 
 curiously [niinutely~\ ; and some few to be read wholly, and 
 with diligence and attention. 
 
 This short Volume belongs to the last of these Classes of Works. 
 
 2. One of the great difficulties that young folks have to contend 
 with, in their starting in life, is to gain true ideas as to how other 
 people are likely to act ; or, to put it in other words, to know what are 
 the normal motives of the human heart. 
 
 Here then are studies of Human Nature made by the quick-witted 
 Greeks more than two thousand years ago. If what they said concern- 
 ing Men and Manners, in that far off Age, and in that totally different 
 civilization from ours, is also true in the present day ; it is likely to be 
 universally true to the end of Time. For Human Nature remains the 
 same through all the Ages. 
 
 That is why these Sayings may be so helpful to the young : while 
 their elders will be able to confirm many of them, from their own 
 personal experience. 
 
 3. Baldwin had a very humble opinion of this Work. He regarded 
 it as a blunt Whetstone; whereon its readers might sharpen their wits, 
 by discriminating and weighing the various Sayings of which it is 
 composed. 
 
 These Sayings touch upon most of the things that concern a human 
 beiiig in his passage through ^his mortal life : so that everyone can 
 learn something from them. 
 
 4. The following Lives of the Philosophers are but slight Sketches ; 
 written according to the Classical Knowledge that existed in England 
 in the year 1547 a.d. 
 
 xi. 
 
 k 
 
Introduction. 
 
 Some of the statements in them, however, are wholly fictitious ; 
 such as the following : 
 
 The Pillars of Stone, on which it was said that the Sons of Seth 
 engraved, before the Flood, their knowledge of Astronomy, pp. 14, 21. 
 
 Also the Letter said to have been written by Plutarch to the 
 Emperor Trajan, pp. 74, 75. 
 
 And likewise the statement that the Philosopher Seneca was a 
 disciple, at Kome, of the Apostle Paul. p. 76. 
 
 But though these are all mere Legends, they are very pleasant 
 ones ; and one could wish that they had all been true. 
 
 Scattered through these Lives will be found a number of pithy 
 Sayings. 
 
 4. There are two contributions to English Literary History in 
 this Work : 
 
 {a) The Translation from Euripides by Roger Ascham, at page 173. 
 
 (h) The Earl of Surrey's Translation of Martial's Epigram on 
 ' The things that cause a quiet life,' at page 177. 
 
 It is noticeable this latter Translation appeared in the First Edition 
 of this book, the printing of which was finished on 20th January 1547 ; 
 or ten years earlier than its reappearance in Tottell's ' Miscellany ' in 
 1557. 
 
 The Earl of Surrey was beheaded on the 21st of that same January 
 1547 : and therefore this Poem is the only piece of his English Verse 
 that was ever published in his lifetime. 
 
 Edward Arber. 
 
 xii. 
 
[The Title Page of the First Edition.] 
 
 A treatise of 3\4oral Philosophy^ 
 
 containing 
 
 The Sayings of the Wise. 
 
 Gathered and Englished hy 
 
 William Baldypin. 
 
 Imprinted at London, 
 
 in Fleet street, at the sign of the Sun, 
 
 over against the Conduit, 
 
 hy Edivar^ Whitchurche, 
 
 W January 1547, 
 
 8 Baldwin. 
 
To the Right Honourable the Lord Edward 
 
 Beauchamp, Earl of Hertford, W. Baldwin 
 
 wisheth increase of Virtue, Honour, 
 
 and Learning, 
 
 WHEN I HAD finished this Treatise, Right 
 Honourable Lord, I thought it meet, according 
 to the good and accustomed usage of Writers, 
 to dedicate it unto some worthy person ; whose 
 thankful receiving and allowing thereof, might 
 cause it to be the better accepted of others. 
 
 And forsomuch as it was not of value to be given to 
 any ancient Councillor, which are all therein sufficiently 
 seen already; I judged it most convenient to be given to 
 some that were younger. Among whom, forsomuch as 
 your learning and virtuous towardness was greatly com- 
 mended of divers and sundry credible persons, I doubted 
 not but that your good disposition (naturally taken of your 
 virtuous parents) would take in worth the gift of this 
 simple Treatise ; which although it answer not fully unto 
 your estate, yet disagreeth it not much with your age : 
 which, with your good report and virtuous disposition, hath 
 embolden me to dedicate it unto you, rather than unto any 
 other; humbly beseeching you to pardon mine audacity 
 herein, and to take in good part the simpleness of my gift. 
 In which so doing, ye shall not only ensue [folloiv^ 
 the steps of your excellent father [, Edwaed Seymouk, 
 Duke of Someeset], whom GOD, for his excellent and 
 manifold virtues joined with very gentleness, hath called to 
 tltf high Office [of] Pro^ctor of this Realm, under our 
 Sovereign Lord, the King's Royal Majesty ; but shall also 
 cause others the more gladly to desire it, to the great 
 encouraging of me and others like : which, for the com- 
 modity of our country, would gladly help forward all 
 
 3 
 
The Epistle to the First Edition. 1547. 
 
 honest and virtuous studies ; among whom, although I am 
 the least, both in age, learning, and wit, yet is my goodwill 
 not much behind the foremost. 
 
 And because that your Lordship may the better know 
 how to use this Treatise, and all others, of Moral Philosophy ; 
 I have, in my Prologue to the Reader, shewed the right use 
 thereof; wishing that all which shall read the book, shall 
 first note the Prologue : that Philosophy may have her 
 lawful praise ; the Holy Scriptures, their due service and 
 reverence ; and GOD, his honour, worship, and glory. Who 
 keep your Lordship, with your honourable parents, in 
 health and felicity ! 
 
 Amen. 
 
[The Title Page of the Revised Edition here reprinted.] 
 
 ^he Treatise of 3Vloral Philosophy 
 
 containing 
 
 The Sayings of the JVise. 
 
 Neivly perused and augmented by 
 
 William ^aldwin^ 
 first Author thereof. 
 
 Imprinted at London, 
 
 in Fleet street, at the sign of the Sun, 
 
 over against the Conduit, 
 
 by John Waylande, 
 
 11556.'] 
 
Love, and Live ! 
 
 To the Right Honourable my Lord Edward 
 Beauchamp, Earl of Hertford. 
 
 THE SAME TREATISE of Moral Philosophy, which, 
 eight years passed, I dedicated to your Lordship, 
 I have, at the Printer's request, newly perused, 
 picked [decked'] , and augmented : which I was the 
 willinger to do, because that Master Palfreyman, 
 in his book bearing the same Title, wherein he hath couched 
 [comprised the] most part thereof, though in another order, 
 hath left out that which many most desire ; as that which 
 only answereth the name and title of the Volume. For 
 anything is unaptly called, a Treatise, wherein the matter 
 treated of, is not formally defined, discussed, and sundered 
 into the parts ; which caused me to search out, and as well 
 as I could to declare, the Beginning and Original, with all 
 the Members, of Philosophy, in my former Treatise : which 
 I would wish had been, with the rest of the book [of 1547], 
 allowed, if it be allowable ; or if it be not, to have been 
 altered and made perfect, so should the book have been 
 rightly intituled. 
 
 I say not this, if it like your Lordship, to disallow 
 Master Palfreyman's diligence, or any others that would 
 take pains in the like matter. For, as I said and say still, 
 in the Fifth Chapter of my First Book, the chiefest cause 
 why I did put it forth was, to provoke others more learnedly 
 to handle my rude beginnings. Yet meaned I not neither 
 to have had my Work altered : but to have had it remain 
 ^ill, as it was, a Blunt ^hetstone. 
 
 I hoped that some learned therein would have perused 
 the Rabbis ; some others, the Romans ; some others, the 
 Sages of our own country; and have severally gathered 
 together their Lives and Sentences : and thereout made 
 
 n 
 
The Epistle. 1555. 
 
 such like and better Volumes, than I had stolen from among 
 the Latins and Grecians. 
 
 I thought nothing less than to have any other man plow 
 with my oxen ; or to alter, or augment, my doings : which, 
 perchance, if I had thought meet, I could, and would, have 
 done as well as any other. 
 
 It may, and will, be thought, I am sure, but untruly, 
 that I have taken this labour in hand again, rather to 
 redeem my name and glory, than for any other cause : 
 which is not so. And yet is a good name such a loss to 
 him that hath none other riches, as may provoke a wiser 
 than I, and that by the wisest judgement, to endeavour, 
 with tooth and nail, as well to preserve, as to procure, it. 
 
 But, sure, if Master Palfeeyman had, with his Addi- 
 tions, writ forth my first book [Edition] ; and then, as it 
 was your Lordship's, had so rededicated it [to you]: I would 
 never have stirred my pen more therein ; so little I esteem 
 the greatest damage. Not that I am grieved to have my 
 good Lord [Henky] Hastinos [Earl of Huntingdon, the 
 Dedicatee of Palfreynian's Work] joined with your Lordship 
 in patronage of my rude Works ; whom, if it might please 
 him to vouchsafe it, I would gladly make sole Patron of as 
 good a matter : no, sure[ly], for the more that allow it, the 
 gladder am I. 
 
 Neither envy I Master Palfreyman's benefit : for I 
 desire every man's preferment; and chiefly theirs, which 
 would further honest studies. But yet would I not have 
 your Lordship to lose your own ! although I know your 
 natural gentleness to be such as can be therewith right 
 well contented. 
 
 Wherefore, eftsoons [again] , I humbly commend it to 
 your good Lordship : beseeching you to take it in good 
 worth ; and so to apply it, as you have done hitherto, that 
 it may shine in all your doings, and be defended and 
 garnished with your lifely [lifelike] practice. 
 
 I beseech GOD [to] preserve you, with my good Lord 
 your brother and all others your kinsfolk ; and to increase 
 you in virtue and honour ! 
 
 Yours to command, 
 
 William Baldwin. 
 
The Prologue to the Reader. 
 
 WHEN PERICLES HAD gathered an army, 
 making [an] Expedition towards the Battle of 
 Peloponessus, having his navy ready rigged 
 and at the point to launch forth; suddenly, 
 there chanced so great a darkness, through an 
 eclipse of the sun, that the day was as dark as if it had been 
 night, insomuch that the stars appeared. At which so 
 sudden and prodigious a wonder, the Pilot being amazed 
 and afraid, as were also divers of the Soldiers, [he] refused 
 to sail any farther. 
 
 Which when Pericles perceived (whether it were in 
 contempt of Astronomy, or to encourage his astonished 
 Soldiers), he took his cloak, and blindfolded therewith the 
 Mariner's eyes : and, at the last, uncovering them again, he 
 asked him, ' If he thought it any wonder because his eyes 
 had been covered a while ; and yet were never the worse 
 therefore ? ' And when the Pilot answered, ' That it was 
 not ! ' 'No more is it,' said Pericles, ' although the Moon 
 shadowing the Sun, take away his light for a season]' 
 
 And so, contemning a good admonition sent as then by 
 GOD, he sailed forward : to the destruction of his Soldiers ; 
 besides the great detriment of all the whole land of Grecia. 
 In like manner, there be many, now a days, which, as 
 Pericles despised Astronomy, despise all other Sciences ; 
 devising proper toys, as he did, to dash them out of counte- 
 nance, running headlong through ignorance into contempt 
 of all Good Learning: not only inventing trifling toys; but 
 also wresting the Holy Scriptures (which they understand 
 not) for their peevish purpose. 
 
 * For if it chance them* to be unprov [id] ed with any of 
 the good Sayings of the ancient Philosophers ; which so 
 plainly impugneth lattacJi\ their vices, that they be unable 
 by good reason to refel [refute] it : then on goeth the brazen 
 face ! and a cloak [pretext] must be sought out of Scripture, 
 
 9 
 
The Prologue. 1547. 
 
 '& 
 
 either to deface all Philosophy, or else to blind men's eyes 
 withal. 
 
 But if they understood the Scriptures, or if arrogancy 
 would let them learn to understand them as they be truly 
 meaned [meant'], then should they, confessing their lewd 
 [hase~\ and wilful blindness, be ashamed of their many vices ; 
 and cease to dispraise that, that is greatly to be commended. 
 
 For although, good Reader, that Philosophy is not to 
 be compared with the most holy Scriptures; yet is it not 
 utterly to be des^Dised. Which (if men will credit the holy 
 Doctors) may be proved by the judgement of Saint 
 Augustine ; which, in his book, De Doctrina Christiana, 
 Cap. XL., exhorteth us to the reading thereof, saying, * If 
 they which be called Philosophers, especially of Plato his 
 Sect, have spoken aught that is true, and appertinent 
 [appropriate] to our Faith : we ought, not only not to fear 
 it ; but also to challenge it, as our own, from them which are 
 no right owners thereof. For like as the Egyptians had 
 not only idols and great burdens, which the Israelites did 
 hate and flee ; but also vessels, ornaments, and goodly 
 jewels of gold and silver, which the Israelites, departing 
 from Egypt, (under the colour of borrowing) stole privily 
 from them, not of their own mind but by the command- 
 ment of GOD, to turn that to a better use which the 
 Egyptians abused. So, in the doctrine of the Gentiles, are 
 not only contained superstitious and feigned Rites, with 
 great burdens of vain labour; all which, we Christians 
 (following Chkist out from among the unbelieving Gentiles) 
 should utterly detest and avoid : but also much Good 
 Learning, meet for to serve the Truth ; with some most 
 profitable Precepts of Good Manners, wherein are found 
 some Truth, how to worship the eternal and only GOD, etc' 
 
 These be the words, judgement, and counsel, of that 
 most holy Doctor concerning Philosophy. The which, if 
 many had well remembered, which (under the title of 
 Philosophical Science) have, with Sophistry, corrupted the 
 true sense of holy Scripture : neither should there have 
 been such contention as now reigneth everywhere ; neither 
 faultless Philosophy have been so much despised. 
 
 Yet think not, loving Reader, that I allow Philosophy 
 10 
 
1547. The Prologue. 
 
 to be Scripture's Interpreter : but, rather, would have it as 
 an Handmaiden to persuade such things as Scripture doth 
 command. In which kind when it is used, then may all 
 the praises be verified thereupon, with which the ancient 
 Philosophers have magnified it. 
 
 Among whom, Demosthenes, the most famous Orator 
 among the Grecians, calleth it, namely, the Moral Part, An 
 Invention and Gift of GOD. After whom, Ciceeo, the most 
 excellent and eloquent Orator among the Romans, calleth 
 it, The Guide of Life, and the Expulser \_Expeller\ of Vice. 
 These, and many more like, commendations have been 
 thereto attributed; which advance it exceedingly, neither 
 disagreeing with the holy Scriptures. 
 
 Wherefore every Christian man ought diligently to 
 apply it, namely, The Moral Part ; which GOD wrote first 
 in the hearts of men : and, afterward, willing to have every 
 man to know it, he wrote it in the Tables of Stone which 
 he gave to Moses; promising, by him, a reward for such 
 things which, before, were observed for Virtue's sake. 
 
 So that Moral Philosophy may well be called. That part 
 of GOD's Law which giveth Precepts of Outward Behaviour; 
 which differeth from the Gospel: inasmuch as the Gospel 
 promiseth Remission of Sins, Reconciling to GOD, and the 
 gift of the HOLY GHOST and of Eternal Life, for Chkist's 
 sake. Which Promise is revealed to us from above, [it being] 
 not able to be comprehended by Reason; according to the 
 saying of Saint John, 'The Son, which is in his Father's 
 bosom, hath shewed it to us' [John i. 18] : and as for 
 Philosophy, [it] is nothing else, but the observing, and 
 eschewing, of such things as Reason judgeth to be good, 
 and bad, in the mutual conversation of life ; to which GOD 
 hath promised a reward, or threatened a punishment. 
 
 So that the Gospel is comprehended only by Faith ; 
 and Philosophy is judged by Reason. Reason only was 
 the cause why all the Philosophers have so extolled 
 Philosophy: which considered that nothing was so requi- 
 site and behoveful for Man's Life, as to live together well 
 and lovingly. 
 
 • For like as Life canmot be maintained without Meat 
 and Drink, and other like good gifts of Nature; no more 
 could it continue long without Laws and Manners : the 
 lack whereof, Saint John, in his Epistle, argueth to be the 
 lack of Godliness, saying, 'If we love not our neighbour 
 
 iX 
 
The Prologue. 1547. 
 
 whom we see; how can we say, *'We love GOD!" whom we 
 see not?' [1 John vi. 20.] Which text, being well pondered, 
 maketh as much for the commendation of Moral Philosophy 
 as any of Saint Paul's do, to the dispraise thereof. 
 
 Wherefore, I humbly beseech thee, most gentle Reader, 
 to take in good part this simple Philosophical Treatise ; 
 and so to use it, as Saint Augustine hath taught us, 
 * taking the good, and leaving the bad ' : neither reverencing 
 it as the Gospel; neither yet despising it as a thing of no 
 value. 
 
 And since the Holy Scriptures are now come to light, 
 and we Christians have professed to follow and fulfil the 
 same; having also innumerable blessings and rewards 
 promised of GOD for our so doing : let us be ashamed that 
 a Drop, or Spark, of Reason should do more in the heathen 
 Infidels, as we call them; than all the Promises of GOD 
 among us, which take upon us the name of Christians! 
 And let us so endeavour ourselves, every man in his trade of 
 living, to use such Moral Virtues and Virtuous Behaviour 
 one towards another, that our Love and Charity used 
 towards our brethren may testify our Faith and Love 
 towards GOD! To whom, be all praise, honour, and glory, 
 for ever and ever! 
 
 Amen. 
 
 I 
 
 IS 
 
THE FIRST BOOK. 
 
 The Lives and Witty Answers of the 
 Philosophers. 
 
 Chapter I. 
 Of the Beginning of Philosophy. 
 
 SOME, PERHAPS, (seeing we intend to speak of a 
 kind of Philosophy) will move this Question, more 
 curious than necessary, What Philosophy is ? 
 Where, and How, it hegan ? and. Who were the 
 Inventors thereof ? Whereof the first part is not so 
 easy, but the other is as hard, to be answered. 
 
 For Philosophy is a Desire of Wisdom and Knowledge 
 in things Divine, Natural, and Moral, naturally graffed 
 \_eng7^afted~\ in the lieart of Man. Or else, Certain Observa- 
 tions, Rules, and Instructions, teaching Man the knowledge 
 of all manner [of] things : which definition serveth best 
 for our purpose. 
 
 Of the first Inventors whereof, sith Isince'] there is so 
 great variance among Writers, some attributing it to one 
 and some to another; as the Thracians to Orpheus, the 
 Grecians to Linus, the Lybians to Atlas, the Phoenicians 
 to OcHUS, the Persians to their Magi, the Assyrians to their 
 Chaldees, the Indians to their Gymnosophists [Buddhist 
 ascetics'] of which Buddha was the chief, the Italians to 
 Pythagoras, and the French to their Druids : each one of 
 them bringing probable reasons to confirm herein their 
 opinions, it shall be hard for a man of our Time (in which 
 mamy Writings are lost, ©r at least hid) fully herein to 
 satisfy their question. 
 
 Nevertheless, forasmuch as GOD himself (as witnesseth 
 our most holy Scriptures) is the Author and Beginner of 
 Wisdom ; yea, Wisdom itself : which is called, of the 
 
 13 
 
The Origin of Philosophers and Philosophy. 
 
 Philosophers, Sophia : therefore I suppose that GOD, who 
 always loved most the Hebrews, taught it to them first. If 
 ye ask, To whom '? I think, as also testifieth Josephus, to 
 his servants, Noah and Abkaham : who, being in Assyria, 
 taught it to both the Chaldees and the Egyptians. 
 
 The Sons of Seth were also studious in Astronomy, 
 which is a part of Philosophy; as appears by the Pillars 
 wherein, after Noah's Flood (which they, by their grand- 
 father Adam, had knowledge of), their Science was found by 
 them engraved ; and, after the Flood, was, by Noah and 
 his children, taught to other nations. 
 
 Of which, I grant that he which every country calleth 
 the First Finder, hath been, in the same country, better 
 than the rest. As, among the Egyptians, Mekcukius, 
 Trismegistus, or Hekmes ; whose Works, both Divine and 
 Philosophical, exceed far all others that thereof have 
 intreated. 
 
 Nevertheless, the Grecians, which have been always 
 desirous of glory, challenge to themselves the Invention 
 thereof ; and have herein taken great pains : naming it, 
 first, Sophia, and such as therein were skilled, Sophists or 
 Wizards; which so continued until Pythagoeas's time; who, 
 being much wiser than many others before him, (considering 
 that there was no Wisdom but of GOD ; and that GOD 
 himself was alone wise) called himself, a Philosopher, that 
 is, a Lover of Wisdom ; and his Science, Philosophy. 
 
 There were, besides these Sophists, another kind, called, 
 Sapientes or Sages: as were Thales, Solon, Periandee, 
 Cleobulus, Chilo, Bias, and Pittacus. 
 
 And thus there were, in all, Three Sects, that is to say, 
 Wizards, which were called Sophists; and 
 Sages, which were called Sapientes; and 
 Lovers of Wisdom, which were called Philosophers. 
 All whose Science was Philosophy; [or] as we may call 
 it. Natural Wisdom: of which, the kind, called lonica, 
 began in Anaximandee, and ended in Theopheastus ; and 
 the other kind, called Italica, began in Pythagoeas, and 
 ended in the Epicures. 
 
 14 
 
Chapter II. 
 P , Of the Parts of Philosophy. 
 
 PHILOSOPHY IS SORTED [_divided'] into Three 
 Parts — Physic, Ethic, and Dialectic. 
 The office of Physic is to discern and judge of 
 the World, and of such things as are therein. It 
 is the part of Ethic, to treat of Life and Manners : 
 and it is the duty of Dialectic, that is. Logic, to make 
 Reasons; and to prove and improve both Physic; and also 
 Ethic, which is Moral Philosophy. 
 
 Now as for Physic, although it altogether be not from 
 our purpose ; for why [because] it conserveth the body in 
 health ; without which Moral Wisdom availeth little : yet 
 because it is more than we may accomplish, [it] shall be 
 [here] omitted ; and such as therein have delight (which all 
 ought to have, that love their bodily health) may read 
 Galen, Hippocrates, Aristotle, and others^, which intreat 
 thereof plentifully, absolutely, and perfectly. 
 
 Logic also, because our matter is so plain that Expe- 
 rience daily proveth it, shall not greatly need for our 
 purpose : which desire rather to be plain and well under- 
 standed [understood] ; than either with Logic, or Rhetoric, 
 to dispute and garnish our matter. 
 
 But Moral Philosophy, which is, The Knowledge of 
 Precepts of all honest Manners, which Reason acknow- 
 ledgeth to belong and appertain to Man's nature, as the 
 thing in which we differ from other beasts; and also is 
 necessary for the comely Governance of Man's Life, shall 
 here be spoken of : not reasoned to the trial, but simply 
 and rudely declared ; yet so, that such as therein delight, 
 although not fully satisfied, shall not be utterly deceived of 
 their purpose. 
 
 IIJ 
 
Chapter III. 
 Of the Beginning of Moral Philosophy. 
 
 NECESSITY, AS I JUDGE, and that not without 
 cause, was the First Finder out of Moral Philoso- 
 phy : and Experience, which is a trusty Teacher, 
 was the first Master thereof ; who taught such as 
 gave diligence to mark and consider things, to 
 teach and instruct many others therein. 
 
 And because Socrates, in a manner despising the other 
 Two kinds of Philosophy, added this, as the Third ; and 
 taught it more than any of the rest: therefore (because 
 men must be Beginners of men's matters) I assent with 
 [Diogenes] Laertius, to call him the First Beginner thereof. 
 
 For, although, even among the Athenians, the Sages, as 
 Thales and Solon, both spake and wrote of like matter 
 before him; yet, because he so earnestly embraced it, and 
 equally placed it with the other Twain, he deserveth well 
 the glory of the First Beginner thereof : and although he 
 wrote it not in books (for which, as him thought [it 
 seemed to hini], he had a lawful excuse, or rather a good 
 cause) ; yet his disciple, Plato, hath written such things of 
 his teaching, as few so fully wrote of before. 
 
 Which was, as is evident, many years before Jesus, the 
 son of Sirach; whose Work we, for the purity of the 
 doctrine therein contained, reverence and honour: which, 
 as he himself calleth it, is a Book of Moral Wisdom, though 
 full of Divinity ; as are also many of Plato's Works, as 
 witnesseth Saint Augustine. 
 
 And, therefore, because Socrates was before Jesus, 
 [the son of] SiRACH, I refer the Invention, I should say, the 
 Beginning, thereof to him. 
 
 As for Solomon's Works, [they] are more Divine than 
 Moral ; and, therefore I rather worship in him the Divinity, 
 than ascribe the Beginning of Moral Philosophy [to him] : 
 wishing all men, and exhorting them, both to learn and 
 follow those so Divine and Holy Counsels uttered by him, 
 in his Book of Proverbs. 
 
b 
 
 Chaptee 1Y. 
 Of the Kinds of Teaching [o/] Moral Philosophy. 
 
 ALL THAT HAVE written of Moral Philosophy have, 
 for the most part, taught it, either by Precepts, 
 Counsels, and Laws ; or else by Proverbs, Parables, 
 and Semblables [^Similitudes] . For which cause, 
 p- it may well be divided into Three Kinds : 
 
 ^ Of which, the First is by Counsels, Laws, and Precepts. 
 
 Of which Lycukgus, Solon, Isockates, Cato, and others 
 more, have written much : counselling and admonishing 
 men to Virtue by Precepts; and by their Laws fraying 
 [frightening'] them from Vice. 
 
 The Second Kind of Teaching is by Proverbs and 
 Adages ; which Kind, of Philosophers most commonly is 
 used. In which, they shew the contrarieties of things; 
 preferring always the best : declaring thereby both the 
 profits of Virtue, and the inconveniences of Vices ; that we, 
 considering both, may embrace the good, and eschew the 
 evil. 
 
 The Third Kind is by Parables, Examples, or Semblables 
 [Similitudes] . Wherein by easy and familiar truths, harder 
 things and more out of use, are declared ; that by the one, 
 the other may be better perceived and borne in mind : 
 which Way, our Saviour Chkist himself, when he taught 
 the gross [diill] Jews any divine thing, most commonly used. 
 Parables, Semblables, and Examples, though differing 
 in somewhat, draw all to one end ; and are therefore of one 
 Kind. The which Kind ^SOP most of all used ; alluding 
 [comparing] and bringing unreasonable things to teach and 
 instruct men in grave and weighty matters. 
 
 Baldwin. 2 17 
 
Chaptek Y. 
 The Order of this Book 
 
 OF THESE THREE Kinds of Moral Philosophy 
 last rehearsed, consisteth this Work : every 
 Kind by itself sundered [separated'] into a 
 Book; that it may the better be understande 
 [imderstood'] of all that shall read the same. 
 The matter of all which Three is gathered out of the 
 Works of the most pure and ancient Philosophers; and 
 specially of these following : 
 
 Meecueius, or Heemes, Trismegistus. 
 Pythagoeas, Italicus. 
 Thales, Milesius. 
 Solon, Salaminus. 
 Chilo, Lacedemoniensis, 
 Bias, Priennius. 
 Peeiandee, of Corinth. 
 Anachaesis the Scythian. 
 Myson, Cheneus. 
 Epimenides, Cretensis. 
 Anaxagoeas, Euhulimis. 
 Pheeecydes the Syrian. 
 SOCEATES, of Athens. 
 Xenophon, of Athens. 
 Aeistippus, of Athens. 
 Plato the Divine, of Athens. 
 
 ISOCEATES. 
 
 Xenoceates, of Chalcedon 
 
 Aecesilaus. 
 
 Aeistotle, Stagirites, 
 
 Diogenes. 
 
 Plutaech. 
 
 Seneca. 
 
 And forasmuch as the good Life of a man is [the] cause 
 of his better estimation ; the Lives of all these beforenamed 
 18 
 
The Four Books of this Work. 
 
 shall be first shewed in a Book by themselves; wherein 
 also part of their witty Answers are contained. Which is 
 set forth only for this purpose, that we Christians, ashamed 
 of ourselves, in beholding the Lives of these heathen 
 persons, may amend ours ; and follow the good doctrine 
 that they have taught us. 
 
 In the Second Book, which is called, The Book of 
 Precepts and Counsels, shall be declared. What these men 
 thought of GOD, of the Soul, of the World, of Death, of 
 Friendship, of Counsel, of Silence, of Riches, and of Poverty: 
 with their Witty Sayings concerning the same matters. 
 After which, their good Precepts orderly shall follow. 
 
 In the Third Book, which is. The Book of Proverbs or 
 Pithy Sayings, shall things be shewed worthy of memory. 
 In the end whereof shall follow some of their principal 
 Sentences, drawn into metre ; to the intent they may be 
 the easelier learned, and better kept in mind. 
 
 In the Fourth Book, called. The Book of Parables or 
 Semblables \_Siniilitudes~\ , shall appear the great zeal that 
 the Philosophers always have had to teach, by all manner 
 [of] means that Wit might imagine, this so precious and 
 needful a Science to all kinds of people. 
 
 And if it shall chance that, in any of these Books, 
 through ignorance or negligence, somewhat shall be mis- 
 ordered, or not so fully handled as it should be, and as the 
 matter requireth : the excuse shall be. That in this Treatise 
 no perfection is pretended ^attempted'] ; and that it is only 
 set forth as a Show, to make men thereby desirous to have 
 the perfection of the thing which it representeth. And 
 like as a Whetstone, although it be dull itself, yet [it] 
 causeth instruments to be the keener: so, by this blunt 
 Treatise, such as are apt thereunto shall be provoked to 
 set forth better. This being, in the meanwhile, used as a 
 Preparation to others' Works ; which hereupon may follow. 
 
 Now, the Order and Intent of the Book being known; 
 there is no danger but that, with judgement, the Process 
 may both be read, learnedP, and followed. 
 
 19 
 
The Lives and Witty Answers of the 
 Philosophers. 
 
 Chapter VI. 
 And, Jirst, of Hermes. 
 
 FORASMUCH AS OF all the Philosophers of whom 
 we purpose to write, Heemes, otherwise called, 
 Mercueius, Trisniegistiis, is not only the most 
 excellent, but also the most ancient : therefore 
 as he is most worthy, his Life shall be first declared : 
 which because it is not wholly set forth, nor all agreeing 
 in that which is set forth ; therefore, giving credit to the 
 most true Writers, it shall be set forth as they, among them, 
 by pieces have preserved it. 
 
 Of whom, Saint Augustine, the worshipful Doctor, 
 saith. 'Atlas, the Astrologian, brother of Peometheus the 
 Physician, flourished, and was highly accepted [at] the 
 same time in which Moses was born [b.c. 1400]. Which 
 Atlas was grandfather, by the mother's side, to Meecueius 
 the Elder: whose nephew was this Meecueius Tris7negistus', 
 which, in the Egyptian tongue, was called Heemes.' 
 
 Howbeit, some, which writ of him, hold [the] opinion 
 that he was Enoch ; which, as they say, signifieth the same 
 in Hebrew that Heemes doth in the Egyptian tongue : and 
 so make him in the seventh degree from Adam ; reckoning 
 after this sort. Adam begat Seth, the father of Enos, the 
 father of CanaAN, the father of Mahalael, the father of 
 Methuselah, the father of Jaeeth, which is the father 
 of Enoch. Which opinion, although it be not to be utterly 
 rejected; yet is not sufficient, without proof, to be believed. 
 For Enoch, whom they take for Heemes, was before Noah's 
 Flood; in which all the Works that were written (if they 
 had at that time any use of Letters) were drowned : but 
 the Works of this Heemes, of whom we intreat, are yet 
 appearing in divers languages. 
 ^0 
 
Hermes. The Stoiie Pillavs of the Sons of Seth. 
 
 Wherefore it should seem that this was not he ; except 
 we should say, That he [enjgraved it in the Stone Pillars, 
 in which, in [the] time of the Flood, Astronomy was pre- 
 served. Which might well be: and (but that Saint AUGUS- 
 TINE, and Pamphilus in his Chronicle, and Saint Jerome 
 thereupon, appoint the contrary) might be believed. For 
 Iamblicus, and divers others, write much of Mercurius's 
 Pillars; and Mercurius was of such fame among the 
 Egyptians that they put forth all their Works under his 
 name. And the Poets, for his singular learning, made him 
 a God ; and call him the Messenger of Jupiter : whom they 
 call, The God of Heaven, and Governor of all. 
 
 And it may be that the Pillars, which the Sons of Seth 
 (of whose lineage he was) made, were graven by him ; which, 
 as many write, are full of learning : out of the which, as 
 testifieth Iamblicus, both Pythagoras and Plato, with 
 divers others more, learned Philosophy. 
 
 But those Pillars I would take, rather to be his two 
 goodly Books ; which may very well -be called. Pillars : for 
 why [because^ they hear both Divinity (if, with Lactantius, 
 I may so call it) and also Philosophy : which, peradventure, 
 were graven in Seth's children's Pillars ; and thereout 
 drawn by some that hath been since. 
 
 Of which Two Books, the first, called, Poemander, is 
 so full of Divinity as may astonish the wits of such as 
 therein shall read : which causeth Saint Augustine to 
 doubt whether he spake such things as he did, by know- 
 ledge of Astronomy, or else by Revelation of. Spirits. 
 Howbeit, Lactantius doubted not to count him among the 
 Sibyls and Prophets. 
 
 The other Book, called, Asclepius, being but small, con- 
 taineth in it the whole sum of Natural Philosophy : out of 
 which, I think no less but that the Philosophers have 
 learned their Science. 
 
 TuLLY and Lactantius, not shewing in what time, 
 say. That there were five Mercuries, and that this is the 
 fifth ; whom the Egyptians called Thot, and the Grecians, 
 Tfismegistus : and that this is he which slew Argus, and 
 was ruler of the Egyptians, and gave them Laws, and 
 instructed them in Learning ; and devised [the] marks 
 and shapes of Letters, after the forms of beasts and trees. 
 ^ He was called, Trismegistiis : because he was the 
 K 21 
 
The chiefest Philosopher, Priest, and King. Hermes. 
 
 chiefest Philosopher, the chiefest Priest, and the chiefest 
 King. He prophesied of the Regeneration ; and believed 
 the Resurrection of the Body, and the Immortality of the 
 Soul : and gave his subjects warning to eschew [avoid] 
 sin ; threatening with the Judgement of GOD, wherein 
 they should give account of their wicked deeds. He taught 
 them also to worship GOD with divers kinds of Ceremonies ; 
 and taught them, in all matters, to make their prayers 
 unto GOD : and instructed the islands in the knowledge 
 of GOD. 
 
 And when he had lived to a perfect old age ; he gave 
 place to Nature. 
 
 His Precepts, Proverbs, and Parables, shall be spoken 
 of in their places. 
 
Chaptek VII. 
 Of Pythagoras, 
 
 PYTHAGORAS THE PHILOSOPHER, born in 
 Samos, was a rich merchantman's son, called 
 DemakatuS. Howbeit he was richer than his 
 father ; which was not able, with his trade, to get 
 so much as his son despised : for he was both rich 
 in Abstinence from covetise {covet ou8ness\ ; and also in 
 Wisdom, which is the very \true\ riches. 
 
 Of which, in his youth, he was so desirous, that he went 
 first to Egypt, and then to Babylon, to learn Astronomy, 
 and the beginning of the world's creation : which, when he 
 had learned, he returned into Crete and Lacedemonia, to 
 see Lycukgus's and Minos' laws. 
 
 In which, when he was perfect, he went unto Crotona : 
 where was a people exceedingly given to luxury, and all 
 kind of vice. Among whom, he so behaved himself that he 
 reformed them from their evil manners ; and, in small time, 
 brought them to such soberness, that men would never have 
 thought it had been possible. For wives that were forsaken 
 of their husbands, and children cast off by their parents, he 
 so instructed, that they were received again. He caused the 
 women also to set aside their gorgeous attires ; teaching 
 them that Chastity was the chief ornament of honest 
 women. 
 
 This Pythagokas, as saith Boethius, was the Inventor 
 of Music among the Grecians ; which he found out by the 
 sounds of hammers ; whereof he wrote a book, which 
 Boethius and Apuleius translated into Latin. 
 
 Saint Augustine in his Eighth Book [of his] Be 
 cwitate Dei, saith. That ©lilosophy was so named by him ; 
 which, before, was called Sophia. For when it was asked 
 him. What Sciencer he was ? he answered ' A Philosopher,' 
 which is, A desirer of Wisdom; thinking it a great 
 arrogancy to have called himself wise. 
 
 23 
 
Philosophers, the Spectators of the Game of Life. Pythagoras. 
 
 TuLLius saith, That Pythagokas spake so wisely, and 
 so ornately, before Leontius, a King, that he (wondering 
 at his wit and eloquence) desired him to shew what Science 
 he knew best. 
 
 To whom he answered. That he knew no Science ; but 
 was a Philosopher. 
 
 At which, or the newness of the name, the King, 
 astonished, asked him, * What was a Philosopher ? and M 
 what difference was [there] between Philosophers and J 
 other men ? ' 
 
 To whom, Pythagokas said, 'Man's Life seemeth to 
 me to be like a company of people gathered to see a game : 
 to which men resort for sundry purposes. Some, by their s 
 own activity, to win the worship of the game ; and some 
 others for lucre sake, to buy or sell somewhat : and some 
 others (minding neither to game, nor to profit) come only 
 to behold and see what is done. And, in like manner, men 
 (which are come unto this life, as out of another life and 
 nature) occupy themselves, with diligence, to get Praise 
 or Profit ; or regarding neither, apply their minds to search 
 [out] and to know the Nature of Things ; which sort last 
 named, we call Philosophers, that is to say. Lovers of 
 Wisdom ! ' 
 
 Thus, by this goodly Parable, he uttered his mind. In 
 the continuance whereof also, he praiseth and proveth his 
 Science to be [the] best, saying ' Like as he which cometh 
 to see the game only is more liberal ; yea, and more to be 
 praised than the rest : so, likewise, he which, in this life, 
 giveth his mind to Wisdom and Knowledge, ought more to 
 be accepted than any other man.' 
 
 Saint Augustine saith. That he was well skilled in 
 Necromancy : which may very well be, for, in that time, 
 it was much set by ; and none [were] thought wise, that 
 therein were ignorant. 
 
 Valerius [Maximus] saith. That his hearers wor- 
 shipped him so much, that they thought it a great sin to 
 forget aught which they heard of him, in disputing any 
 matter. His words were so esteemed, that it was a proof 
 good and sufficient in any matter, to say, ' Pythagoras 
 said so ! ' 
 
 He was so good a Philosopher as scarce any deserveth 
 to be his match. He kept justice so much, that, after his 
 death, the authority of his name ruled the people of Italy ; 
 24 
 
I>ythagoras. The friendship of l)amon and Pythias. 
 
 which, in time past, was called Magna Grecia. 
 
 He was so sparing and profitable, that some think he 
 never did eat any dainty meats. 
 
 He taught many young men ; whose aptness he knew 
 always by their countenance, gesture, and manners : and 
 he, with all his disciples, lived in common together, as well 
 in love as in other manners : for he taught them, That 
 True Friendship was to make one heart and mind of a 
 great many hearts and bodies. Insomuch that Damon and 
 Pythias, which were of his Sect, loved so together, as saith 
 Valekius Maximus, that when Dionysius the Tyrant would 
 have killed the one of them ^ which desiring licence to go 
 and dispose [of] his goods before his death, was granted his 
 request, if he could get another, in the mean while, that 
 would be his pledge ; who (if he came not again at the time 
 appointed) should die for him. His fellow (not regarding 
 his life so much as his true friendship) became his pledge : 
 and the other, being let go, came again at his time 
 appointed, to redeem his fellow from his death. Which 
 faithfulness in both, the Tyrant Dionysius seeing, not 
 only forgave them both : but also desired that he might be 
 the Third of that fellowship, that had rather die than to 
 fail in friendship. A notable example of most constant 
 friendship ; and of good instruction therein. 
 
 To one that asked him. What he thought of women's 
 weeping ? he said ' There are, in a woman's eyes, two kinds 
 of tears : the one of grief ; and the other of deceit.' 
 
 To a covetous man, he said, ' O, fool ! thy Riches are 
 lost upon thee, and are very Poverty ! for why [because'} 
 thou art neither the warmer, better fed, nor richer, for 
 them ! ' 
 
 It was asked him. If he desired to be rich ? To which 
 he answered, 'Nay !', saying, 'I despise to have those riches : 
 which, with liberality are wasted and lost ;^ and with . 
 sparing, do rust and rot.' 
 
 To one that was gaily apparelled, and spake uncomely 
 things, he said, 'Either make thy speech like unto thy 
 garments ; or else thy garments like unto thy language ! ' 
 
 • It chanced a fool, in* Pythagoras's presence, to say, 
 That he had rather be conversant among Women than 
 among Philosophers. To which, he said, 'Yea, swine had 
 rather lie rooting in dirt and in mire, than in clear and fair 
 water.' 
 
 25^ 
 
Philosophy, the meditation of Death. Pythagoras. 
 
 Being asked, What new thing was in the World ? he 
 answered, * Nothing ! ' 
 
 Being asked, What was Philosophy ? he said, ' The 
 meditation or remembrance of Death ; labouring daily to 
 get the Soul liberty in this prison of the Body.' 
 
 He was the first among the Grecians that held [the] 
 opinion that the Soul was immortal. 
 
 He kept School in Italy ; and lived unto a great age : 
 and after he was dead, the people reverenced him so much, 
 that they made a Temple of his house, and worshipped him 
 as a God. 
 
 He flourished in the time of Nebuchadnezar, King of 
 Babylon. 
 
 His precepts, Proverbs, and Parables, shall follow in 
 their places. 
 
 26 
 
Chapter VIII. 
 Of Thales, Milesius, 
 
 T HALES (as saith Herodotus, Democritus, and 
 DuRis) had to his father a Nobleman, called, 
 ExAMius; and to his mother, Cleobulina, of the 
 stock of Cadmus and Agenor : and was born (saith 
 Plato) under Damasius, Prince of Athens. 
 
 He is the first that ever was called a Sage, or Wise Man. 
 
 He flourished at Miletus, what time JosEAS was Judge 
 in Israel and Romulus, Emperor of Rome : what time 
 Senacherib, King of the Chaldees, sent the Assyrians to 
 inhabit Jewry ; which, after the counting of Eusebius, was 
 the 4,501st year from the Creation of the world. 
 
 This Thales was very well learned, both in Astronomy 
 and Physic : and wrote many goodly Works ; and was a 
 citizen of Miletus, as Phalerius writeth. He was come of 
 a noble lineage : who, after he had despatched his business 
 belonging to the Common-weal, gave himself to the 
 Searching out of Natural Causes. And, surely, he was a 
 profitable Counseller to the Common-weal ! For whenas 
 Crcesus demanded to have had his fellows; he would not 
 grant it : which, afterward, when Cyrus had gotten the 
 victory, was [the] cause of saving their city. 
 
 Heraclides saith. That he lived solitarily : but some 
 say. He took a wife, and had a child, called, Cidistus. 
 
 But others say, That he lived chaste all his life long: 
 and when it was asked him. Why he would not get 
 children ? he answered, ' Because he would not be bound 
 to love them.' 
 
 When his mother cried on him continually to take a 
 wiffe ; he would say, ' He was too young ! ' : and, afterward, 
 when his youth was past, and his mother still importunate, 
 he would say, * It was out of season ; and too late ! ' 
 
 He would say always, ' He was bound to thank Fortune ; 
 but for Three Causes chiefly. First, because he had reason ; 
 
 27 
 
God lacketh beginning and end. Thales. 
 
 and was not a beast. Secondly, because he was a man ; 
 and not a woman. Thirdly, because he was born a Grecian, 
 and no Barbarian ! ' 
 
 He said, ' There was no difference between Death and 
 Life : and being asked therefore, Why he died not ? 
 * Because,' quoth he, ' I should then make a difference !' 
 
 When he was asked, Whether GOD knew men's evil 
 works ? * Yea ! ' quoth he, ' and their thoughts too ! ' 
 
 To an Adulterer that asked him. Whether he might 
 swear that he was no Adulterer ? he said, ' Perjury was not 
 worse than Adultery ! ' 
 
 When he was asked, What thing was hardest '? he 
 answered, ' A man to know himself ' ; and. What was 
 easiest ? he said ' To admonish others ' : What was 
 sweetest '? ' For a man,' saith he, ' to use that he hath.' 
 What is GOD ? ' That which lacketh beginning and end.' 
 And when he was asked, What was the most difficult and 
 seld[om]est seen thing ? he answered, ' An old Tyrant.' A 
 seldom seen thing indeed ! For GOD either taketh them 
 away before they be old ; or else, ere their old age, changeth 
 their hearts. 
 
 Being demanded, How a man might best suffer 
 Adversity? 'To see,' said he, 'his enemies in worse plight 
 than himself.' 
 
 It was asked him. How we might live best, and most 
 righteously ? To which he answered, ' In fleeing those 
 things ourselves, which we reprove in others.' 
 
 Being asked. Who was happy ? he said. He that hath 
 his bodily health, is fortunate in riches ; not of a vain mind, 
 but learned. 
 
 These are [a] parts of his Witty Answers. His 
 Precepts, Proverbs, and Sembables, shall be spoken of in 
 their places. 
 
 This Thales, as witnesseth Apollodokus, lived seventy- 
 eight years: SosiCRATES saith, ninety years, and that he 
 died in the Fifty-eighth Olympiad ; and flourished in 
 Crcesus's time, to whom he promised that he would cause 
 the river Alin to run backwards against the stream. 
 
 There were many more of this name ; as testifieth 
 Demetrius, Duris, and Dionysius. But this Thales, 
 Milesiu8, the Sage, being old and worn in age, died of 
 28 
 
Thaies. His death. 
 
 lieat and thirst, whiles he beheld a Triumph. 
 
 Some say, That, as he went forth of his house, to 
 l)oliold the stars, he fell down suddenly into a pit ; and was 
 therefore mocked of an Old Wife that kept his house, 
 w itJi this saying, ' O, Thales ! how thinkest thou to com- 
 prehend those things that are in heaven ? that canst not 
 see such things as are before thine eyes ! ' 
 
 29 
 
Chaptek IX. 
 Of Solon, Salaminus. 
 
 LIKE AS THERE IS, among Writers, great variance, 
 as I said before, about the First Philosopher ; even 
 so is there great contention. Which were the Seven 
 Sages? But as their variance maketh doubtful, 
 which were the persons : so their whole consent 
 assureth that there were such. 
 
 And for because we intend, not so much to show the 
 Persons and Names, as their good Doctrine : therefore it 
 shall be sufficient that a wise and approved Philosopher 
 hath said such things, as to them are attributed. Yet as, 
 for good causes, I have allowed Sockates for the first 
 Moral Philosopher, after [Dionysius] Laertius's mind : so 
 do I best allow Laertius's judgement in this matter, which 
 saith that these were they, 
 
 Thales, Solon, Periandek, Cleobulus, Chilo, Bias, 
 and PiTTACUS. 
 
 Of whom, although Periander was a Tyrant [of 
 Corinth] : yet because that, for his good doctrine, he hath 
 of the Learned long time been allowed, therefore shall he 
 enjoy that, for me, which they have all given him. 
 
 Of Thales, ye have heard already. After whom Solon 
 is next : which was the son of Execestides ; and was born 
 in Salamis, and therefore was called Salmninus. 
 
 He gave many good laws ; and did many noble deeds, 
 worthy to be remembered. 
 
 Among which, this is very notable. After that the 
 Athenians and Megarians had made [a] great war and sore 
 slaughter between them[selves] , to have had the Segniory 
 [Lordship] of his country, Salamis ; and were both sore 
 wearied with wars ; they made a Law at Athens, That no 
 man, [on] pain of his head, should speak, or persuade, aught 
 to challenge the Island any more. 
 
 Then Solon, being troubled and thoughtful for his 
 30 
 
Solon. He made many good Laws at Athens. 
 
 country (fearing lest, with holding his peace, he should do 
 small good to the Common-weal ; and, again, if he should 
 speak, it should be to his own hurt), suddenly feigned him- 
 self mad : thinking thereby, not only to speak, but also to 
 do, such things as were forbidden. And disguising himself, 
 he ran abroad among the heartless [disheartened] people ; 
 and there, in the manner of a Crier, he persuaded the people 
 that which was forbidden ; and stirred up their minds so 
 much, that, incontinent, they began war [again] to obtain 
 the Island ; and so, at last, got it. 
 
 He persuaded them also to challenge Chersoneseus, a 
 city in Thrace ; affirming that it was their right. 
 
 And, by these means, [he] so won the people's love, 
 that they would have made him Ruler : but, as saith 
 SosiCRATES, he had a neighbour, called Pisistratus ; who 
 traitorously endeavoured to destroy him. Whereof as soon 
 as he had knowledge, he armed himself, and went into the 
 street; and, when he had called a great company about 
 him, he discovered Pisistratus's treason : and, not only 
 that ; but said also. That he was ready to amend it, and 
 would be glad to fight for his liberty. Saying, ' Ye men of 
 Athens ! I am wiser than some : and valianter than some 
 others. I am wiser than those that mark not Pisistratus : 
 and I am valianter than those which know him ; and dare 
 not, for fear, show what he is.' 
 
 But the Senate, that took Pisistratus's part, said, 
 He was mad ! And when he saw he could have no redress ; 
 he laid down his harness [armour'] before them, saying, 
 * O, country ! I have always holpe [helped] thee, both with 
 word and deed ! ' And then sailed into Cyprus ; and there 
 met Crcesus : who demanding of him. Whom he thought 
 happy? he said, ' Thesus of Athens, and Byto, and such 
 others ; which all men spake of.' 
 
 Another time, when Crcesus had garnished [adorned] 
 himself richly, and was set in his high throne, he asked 
 him. If ever he had seen a more gorgeous sight ? * Yea ;' 
 quoth he, * both Capons, Pheasants, and Peacocks ; for their 
 goodly colours are natural ! ' 
 
 • From Crcesus, he went into Cilicia, and there built a 
 City ; and, after his own name, called it, Solos. 
 
 He made many good Laws for such as were Warriors. 
 For if any had got [the] victory ; he should have a great 
 
 81 
 
Abundance groweth from Kiches, and begetteth Disdain. 
 
 reward for his labour : and such as were slain had their 
 wives and children found of [fnaintained %] the Common 
 Purse ever after. 
 
 He made a Law, that no Executor should dwell with 
 any Orphan's mother : nor that any should be Executor, 
 to whom, after the heir's death, his goods shall belong. 
 And that no Ring-, or Seal-, maker should keep the print 
 of any old Seal. And that whosoever had put out a man's 
 eye, shall lose both his own for it. And that whosoever 
 took aught that was not his own, should die for it. And 
 that if any Governors were found drunken, to die for it. 
 And that no man should give any dowry with his daughter. 
 With many more good Laws. 
 
 When he was demanded, Why he made no Law against 
 such as killed their father, or mother ? he answered, 
 * Because it is a desperate mischief ! ' 
 
 Being demanded. How men might best keep them 
 [selves] from breaking the Law ? he said. If such as have 
 no wrong be as sorry lanxious~\ and careful as those that 
 are wronged. 
 
 He would say to rich men, Abundance groweth from 
 riches ; and Disdain out of Abundance. 
 
 He wrote many books, both of Verses, Laws, and other 
 matters : besides many goodly Epistles. 
 
 He flourished in the 46th Olympiad ; and was Prince of 
 Athens the third year [thereof] ; which was from the 
 world's creation 4,650 years. 
 
 He lived eighty years ; and died in Cyprus : com- 
 manding his servants to carry his bones to Salamis ; and 
 there, being made in [to] powder, to sow them about the 
 City. 
 
 DioscoRiDES writeth. That when he was asked, Why 
 he wept for his son's death ; since it profited him nothing ? 
 he answered, ' Even for this cause I weep ; because I can 
 profit him nothing ! ' 
 
 Thus much, of his Laws and Answers. The rest of his 
 Sayings shall be spoken of in their places. 
 
 32 
 
Chapter X. 
 Of Chilo the Ldcedemonian. 
 
 CHILO, THE SON of Damagetus, was born in 
 Lacedemonia. He wrote many Verses, and held 
 an opinion, That Man, by reason, might compre- 
 hend the success of things to come : and that, by 
 the might and power of his manhood. 
 
 There was, in his time, as saith Sosicrates and 
 Pamphila, divers Offices : of which one was most noble, 
 and the Officers called Epliori ; which were Kings' fellows. 
 Wherefore his brother, being angry, because he would not 
 take that Office, sith [suice] he himself had been in it 
 before, ' O, brother ! ' quoth he, ' I can suffer wrong ; and so 
 canst not thou ! ' 
 
 This man, as Herodotus writeth in the First Book of 
 his History, seeing, on a time, Hippocrates's sacrifice in 
 Olympia and vessels to burn [boil over] without help of 
 fire, counselled him. Either to live chaste ; or, if he were 
 married, to put away his wife, and slay his children. 
 
 Some say. That when ^SOP, which was in his time, 
 asked him, What Jupiter did ? he answered, ' He meekeneth 
 the mighty ; and exalteth the lowly ! ' 
 
 Being demanded. Wherein the Learned differed from 
 the Ignorant ? he answered, ' In their good hope.' 
 
 To him that asked. What was hard ? he answered, To 
 keep close secret counsel ; to keep a man from idleness ; 
 and to suffer wrong. 
 
 He lived so well, that, when he was old, he said, That 
 he never, in his life, to his knowledge, had done any evil : 
 save that, on a time, when he should have been Judge 
 a^jiong his friends, and \^ould do nothing contrary to the 
 Law, he persuaded one to appeal from him to some other 
 Judge ; that thereby he might both keep the Law, and also 
 his friend. 
 
 3 Baldwin. 3 33 
 
His death at Pisa. cmio. 
 
 The Greeks rejoiced in him much ; because he pro- 
 phesied of Cythera, an island of Laconia. For when he had 
 well advised [himself] both [of] the nature and situation 
 thereof, 'Would to GOD!' quoth he, 'That either this 
 island had never been ; or else that it had been drowned as 
 soon as it was seen ! ' A worthy and prophetlike Saying. 
 For Demakatus, fleeing from Lacedemonia, counselled 
 Xerxes to keep a Navy of ships in that island : and, surely, 
 if he had persuaded him therein, he should have got great 
 riches by Grecia. And, afterwards, NiciAS, their enemy, 
 conquered that island ; and made it a refuge for the men 
 of Athens : whereby he afflicted sore the Lacedemonians. 
 
 He was brief in communication : insomuch that Brief 
 Speaking was, of his name, called CJiilonia. 
 
 He was about the 51st Olympiad ; in which time ^SOP 
 the Orator was highly esteemed ; which was in the year 
 from the world's creation, 3624. 
 
 He died at Pisa, saith Hermippus, while he kissed his 
 son, that was crowned in Olympia ; being overcome both 
 with joy and age. 
 
 The rest of his Sayings shall be spoken of in their places. 
 
 34 
 
Chapter XI. 
 Of Bias, Prienneus. 
 
 BIAS PRIENNEUS, as saith Diogenes, was born in 
 Priena. His father's name was Teutamius. 
 Satirus appointed him the First among the 
 Seven Sages : and many guess that he was very 
 rich. 
 Phanodicus writeth, That he redeemed many wenches 
 [virgins] of Messina, which were captives; and brought 
 them up as his own daughters : and afterwards, giving 
 them dowries, sent them home again to their country, unto 
 their friends. 
 
 Not long after, certain fishers found a golden trestle or 
 trivet, in which was written, Sapienti, that is to say, ' Give 
 this to a wise man ! ' Which when the forenamed wenches' 
 fathers heard of, they said, ' Bias was a wise man ! ' ; and 
 sent it him. But when he saw it, he said, ' Apollo was a 
 wise man ; and that he had sent it him.' 
 
 We find that (when his country, Priena, had been long 
 besieged of Alyattes) he fed two mules, for the nonce, 
 insomuch that they were exceeding fat; and drove them 
 forth into his enemies' tents. Which when Alyattes saw, 
 he was amazed : thinking, by the fatness of them, that they 
 had had great plenty of all things. And therefore, minding 
 to raise the siege, he sent a messenger into the city, to 
 search the truth. And when Bias perceived the King's 
 intent, he made many great heaps of sand to be covered 
 with wheat ; and shewed them to the messenger : which 
 when the King knew, thinking that they had had great 
 plenty of victuals, he made peace with them ; and sent 
 commandment to Bias to T;ome unto him. To which Bias 
 answered, ' I command thee, King ! to eat onions, and to 
 weep ! ' 
 
 He wrote about Two Thousand Verses. 
 
 S6 
 
Adversity difficult after Prosperity. Bias. 
 
 Being asked, What was dificil [difficult] ? he said, To 
 take in good worth Adversity after Prosperity. 
 
 On a time, he sailed among wicked men : and when the 
 ship was sore shaken with [a] great tempest, and those 
 wicked men called upon GOD, ' Peace ! ', quoth he, ' lest he 
 see you sailing from hence ! ' 
 
 To a wicked man, that asked him. What was goodness?, 
 he gave no answer. And when he [was] asked. Why he 
 answered him not ? he said, ' Because thou enquirest of that, 
 which pertaineth not to thee ! ' 
 
 He would say, That he had rather be [a] Judge among 
 his enemies, than among his friends. For of his enemies, 
 he should make one his friend ; hut among his friends, 
 he should make one his foe. 
 
 Being asked, In what deed a man rejoiced most ? he 
 answered. When he gaineth ? 
 
 He was a good Orator, and when he was very old, as he 
 pleaded a cause for one of his friends, after he had done his 
 Oration, being weary and faint with speaking, he rested his 
 head in his nephew's lap ; and when his Adversary began 
 afresh and had finished, and the Judges had given their 
 sentence on his side whose part Bias took, for joy he gave 
 up the ghost ; and was found dead in his nephew's bosom : 
 who buried him worthily. 
 
 And the citizens of Priena dedicated a Chapel to him ; 
 which is called Teutoniuni. 
 
 He would say always, That the greater part [of Man- 
 kind] are evil. 
 
 The rest of his Sayings shall be spoken of in their 
 places. 
 
Chaptek Xll. 
 Of Periander. 
 
 PERIANDER, AS SAITH Heraclides, was born in 
 Corinth. His father's name was Cypselus. He 
 married a wife called Melissa, which was the 
 daughter of Procles, a Tyrant of Epidanrus ; 
 and by her, had two sons : the one called Cypselus 
 and the other Lycrophon : of which the younger was very 
 wise, but the elder was a fool. 
 
 This Periander was well learned, and wrote a book of 
 Two Thousand Verses : nevertheless he was a Tyrant ; and 
 exercised so much his tyranny that all men did hate him. 
 He was about the 38th Olympiad, in Solon's time : and 
 he executed his tyranny forty years. 
 
 Some say. There were two Perianders : the one a 
 Tyrant, the other a Philosopher ; which might well be : 
 nevertheless, this Tyrant is he, whom [Diogenes] Laertius 
 reckoneth for one of the Seven Sages ; whose opinion I 
 allow not. For like as he, for his evil doctrine disalloweth 
 Orpheus to be a Philosopher ; so I, for his evil living, 
 disallow Periander to be any of the Seven Sages, 
 although he hath written many Wise Sayings. For as in 
 Philosophy, nothing is less allowed than Ignorance ; so in 
 Wisdom, nothing is more abhorred than Tyranny, in which 
 this Periander excelled. Insomuch that when he was 
 demanded. Why he continued in his tyranny ? ' Because 
 it is dangerous,' quoth he, 'for a man to yield himself; either 
 of his own accord, or else against his will.' 
 
 Nevertheless, he would say, as wicked Hannibal said 
 of Peace, That whoso would reign in surety, ought to 
 endeavour them [selves] to have their subjects obedient 
 with love ; and not with ft>rce. And yet he himself sought 
 nothing less. 
 
 For, on a time, he (being very angry) flung his Wife, 
 being great with child, down a pair of stairs ; and trode 
 her under his feet : and so killed her. 
 
 87 
 
His barbarous cruelty. Periander. 
 
 And [he] sent away his son, Lycophron, because he 
 mourned for his mother, unto Corcyra. And, afterward, 
 when he himself was very old, he sent for him again ; that 
 he might, with his own hands, have played the Tyrant with 
 him : which when the men of Corcyra knew ; they put him 
 to death themselves, to deliver him from his father's 
 tyranny. And when Periander heard that, raging in his 
 fury, he took all their children, and sent them to Alyattes, 
 a Tyrant, to be slain : but when the ship, wherein they 
 were, approached unto Samos ; they, vowing to Juno, were 
 saved of the Samonites. Which when Periander heard of, 
 he, being eighty years old, what with sorrow and what with 
 woodness \_fury, madness], died. 
 
 This was his life ; which should not have been 
 rehearsed, save for his good Sayings ; which shall be 
 spoken of in their places. Neither would we that any man 
 should take example hereby : but rather should see how 
 shameful a thing it is to have the like conditions. 
 
 88 
 
Chaptee XIII. 
 Of Anacharsis., 
 
 ANACHARSIS THE SCYTHIAN was the son of 
 Gnurus, brother to Saulius, King of Scythia : 
 bat his mother was a Grecian. By reason whereof, 
 he was learned in both languages ; and wrote 
 much both of the Scythians' and Grecians' Laws ; 
 and also of wars and martial affairs. Sosicrates saith, 
 That he was at Athens in the 47th Olympiad, under the 
 Prince Bucrates. 
 
 And Hermippus saith, That he went to Solon's house ; 
 and, when he was at his gate, desired one of the house to 
 tell Solon, That Anacharsis was without; who desired 
 greatly, if he might, to be his guest, and to have his 
 acquaintance. 
 
 When the servant had told Solon his message : he sent 
 him word again. That he made guests of his own country 
 folks. 
 
 Which when Anacharsis heard; he went in boldly, 
 and said, * Now am I in my country ! ' 
 
 And when SoLON saw his wit and wisdom ; he admitted 
 him, not only for a guest, but for a principal friend. 
 
 He had this one goodly Saying. The vine bringeth 
 forth three grapes. The first, of pleasure ; the second, of 
 drunkenness ; the third, of sorrow. 
 
 Being asked, What should cause a man most to be 
 sober ? he said, ' To behold, see, and remember, the filthy 
 beastliness of drunkards.' 
 
 Being, on a time, in a ship, after he knew that it was 
 h^t four inches thicks, hg said, ' That they were nigh death 
 that sailed.' 
 
 Being asked. What ship was [the] most sure ? ' That,' 
 quoth he, ' that cometh safe to the haven.' 
 
 When he was demanded, Whether there were more 
 
 39 
 
'His fearfulness caused him to abstain from sin.* Anacharsis. 
 
 dead than alive ? he asked, ' In which side, he should count 
 Mariners '? ' 
 
 Being upbraided of a man of Athens, because he was 
 a Scythian ; ' Indeed,' quoth he, * my country is a reproach 
 to me : but thou art a reproach to thy country ! ' 
 
 To one that asked him. If a wise man might marry 
 a wife ? he said, ' What thinkest thou that I am ? ' and when 
 the other affirmed. That he was a wise man. 'Well ! ' quoth 
 he, 'I have married a wife.' 
 
 When he was reproved of fearfulness ; he said, His 
 fearfulness caused him to abstain from sin. 
 
 To a woman, that said he was foul and ill favoured ; 
 he said, ' Thou art so foul and filthy a mirror, that my 
 beauty cannot be seen in thee ! ' 
 
 When it was asked him. Why wise men would ask 
 counsel ? he answered, For fear of mingling their Wills 
 with their Wits. 
 
 To a Painter that was become a Physician, he said, 
 ' The faults that thou madest before in thy works, might 
 soon be espied : but them that thou makest now, are hid 
 under the earth.' For dead men's diseases are buried 
 with them. 
 
 Being asked, What was both good, and evil, to a man ? 
 he answered, ' The tongue ! ' 
 
 He would say. That the Market was a place a}3pointed 
 for men to deceive in ; and to apply themselves to Avarice. 
 
 To a young man that was his guest, which slandered 
 him, he said, ' Well ! young man ! If while thou art young, 
 thou canst not su:ffer wine ; when thou art old, thou must 
 be content with water ! ' 
 
 He was the first, as some think, that invented the 
 Anchor. 
 
 He was [ a ] long time with Solon ; and thence 
 returned into his own country : and there (intending to 
 change their Laws ; and to have established the Grecians' 
 Laws) was slain of his brother, with a shaft, as he rode a 
 hunting. And when he felt his death's wound, he said, 
 ' I have been preserved in Grecia by Wisdom and Learning ; 
 but, at home and in my country, I perish through Envy ! ' 
 
 Some write that he was slain ; while he was sacrificing 
 after the manner of the Grecians. 
 
 * The rest of his Sayings shall be spoken of in their 
 places. 
 40 
 
Chapter XIV. 
 Of Myson. 
 
 OF THIS MYSON, [there] is great variance among 
 Writers : and all through the doubtfulness of 
 Apollo's Answer. For when Anacharsis asked 
 of Apollo, Who was wiser than he ? he said, 
 Ecius, Myson, Cheneus. But some say, That 
 Apollo said not, Ecius; but Eteus: and so they ask, What 
 Eteus is ? 
 
 Parmenides saith. It is a village in Laconia, in which 
 Myson was born: but Sosicrates saith, That his father 
 was called Eteus and his mother Cheneum. Euthyphron 
 saith. That he w^as of Crete ; and that Heraclides Ponticus 
 was his father: but Anaxilaus said. That he was of Arcadia. 
 Thus there is controversy about him : in which I allow 
 best SosiCRATEs's mind. 
 
 But after that Apollo had given this answer; Ana- 
 charsis, being troubled thereat, came to Myson in the 
 summer time ; and found him making a share for his plow : 
 and mocking him therefore, said, 'Ywis [certainlij^ , Myson, 
 it is no meet time to go to plough now ! ' ' No ! ' quoth he, 
 ' but it is meet enough to prepare and make it ready ! ' 
 
 He lived solitarily ; and when a man, by chance, met 
 him laughing to himself, and asked him. Why he laughed 
 so ; since no man was present there with him? he answered, 
 ' Even therefore do I laugh ! ' 
 
 He wrote many goodly Works ; and died when he was 
 seventy-seven years old. 
 
 His goodly Sayings shall be s^Doken of in their places. 
 
 U 
 
Chapter XV. 
 Of Epimenides. 
 
 THEOPOMPUS SAITH, That Phestius was 
 Epimenides's father. Others say, That Dosiades 
 was. Some others say Agesiarchus. He was 
 born in Crete, in a street called Cnossus. 
 This Epimenides being, on a time, sent of his father 
 into the country to fetch home a sheep, about noontide, as 
 he travelled with the sheep on his neck, very weary, he went 
 into a cave ; and slept fifty-seven years. 
 
 And when he waked, he sought for the sheep ; and 
 because he could not find him, he went back again into the 
 field : and when he saw that all things were changed, being 
 greatly astonished, he returned to the town. And when he 
 would have entered into his own house, they asked. Who he 
 was ? And when he saw his younger brother, he was so 
 old that he knew him not : but, at last, after much com- 
 munication, he told his brother all that had chanced him : 
 which, when it was noised abroad, every man took him for 
 one high in God's favour. 
 
 So that, on a time, when the Athenians were plagued 
 with the Pestilence, and were counselled of Apollo to purge 
 their City ; they sent into Crete NiciAS for him : who, 
 when he was come to Athens, purged it in this manner. 
 He took sheep, both white and black, and brought them into 
 a sheepcot ; and suffered them to go thence, whither they 
 would : commanding those which followed them, to sacrifice 
 them to God in the place where they first lay down. Which 
 done, the Plague ceased. 
 
 The Athenians, delivered thus from destruction, gave 
 him a great sum of money ; and also a ship to carry him 
 again into Crete : but he, forsaking their money, only desired 
 their friendship ; and so departed. 
 
 A little while after that he was come home he died; 
 42 
 
Epimenides. His death. 
 
 being 197 years old, as saith Phasgo ; but, as his country 
 folk say, he lived 299 years. 
 
 He wrote many Works in prose and verse; of which 
 somewhat shall be shewed in their places. 
 
 Some think that he died not at that age ; but fell 
 asleep again until another time. 
 
 ^ 
 
Chapter XVI. 
 Of Anaxagoras. 
 
 ANAXAGORAS WAS AN exceedingly well-learned 
 man ; and came of a good stock. His father's 
 name was Eubulus. He was very witty in 
 Philosophy; and wrote much thereof. He was of a 
 noble courage ; and very liberal, for why [because] 
 he gave away all his patrimony. And when his friends 
 reproved him therefore, and said that he took no care for 
 his goods, ' What need I ? ', quoth he, ' since ye take care 
 for them ! ' 
 
 At last, he went from them ; and gave his mind 
 altogether to the study of Philosophy : regarding neither 
 the Common-weal ; nor yet his own profit. Insomuch that 
 when one asked him, If he regarded not his country ? he 
 answered, ' Yes ! the chiefest thing that I care for is my 
 country ! ' pointing with his finger towards the heavens. 
 
 He was in Xerxes's time : and began to treat of 
 Philosophy at Athens, as saith Valerius, when he was but 
 twenty years old ; and tarried there thirty years. 
 
 He said. That the sun was made of burning iron ; and 
 that there were mountains and valleys in the moon. Some 
 say. That he told' before, of a stone that fell from heaven 
 into the flood Egys. 
 
 To one that asked him. If the mountains of Lampsacus 
 should ever be part of the sea ? ' Yes ! ', quoth he, ' if the 
 time fail not.' 
 
 Being asked. For what intent he was born ? he said, ' To 
 behold the heaven, the sun, and moon.' 
 
 To a man that was very pensive and heavy, because he 
 should die in a strange country, he said, ' Be of good cheer. 
 Friend ! for the way that goeth down to Hell is everywhere.' 
 
 SiLENUS writeth, That in Prince Dimilus' time, there 
 fell a stone from heaven : and that Anaxagoras there- 
 through [thereby] held [the] opinion, That [the] heaven 
 
Anaxagoras. The yearly Games at Lampsacus in his memory. 
 
 was made of stones ; and that but for the great compass of 
 the building, it would suddenly fall. 
 
 SoTiON saith, That he was accused for this, and other 
 like matters ; and lost much of his goods therefore, and 
 was banished. 
 
 But others write, That Thucydides accused him of 
 treason : for which, being absent, he was condemned. At 
 which time also, his children died. And when it was told 
 him how he was condemned, and [that] his children [were] 
 dead, ' As touching his condemnation,' he said, ' Nature has 
 given me like sentence, both of my condemners and me.' 
 And as touching his children, he said, ' I know that I begot 
 mortal creatures.' 
 
 Nevertheless, afterwards, he was saved by Pekicles ; 
 and departed from Athens to Lampsacus : and, being sixty- 
 two years old, died there. 
 
 Being asked of the City, If he would have anything 
 done for him ? he willed that, the same month in which he 
 died, the children of the town should yearly play ; and that 
 they should keep that custom for ever. 
 
 Which [being] granted ; they buried him honourably ; 
 and set up a goodly Epitaph upon his tomb. 
 
 His goodly Sayings shall be spoken of in their places. 
 
 45 
 
Chapter XVII. 
 Of Pherecydes, 
 
 PHEREGYDES, THE SON of Babys, as saith 
 Alexander, was a Syrian born ; and was a hearer 
 of PiTTACUS. Theopompus affirmeth him to be 
 the first that ever wrote of the Gods among the 
 Grecians. 
 Many marvels are written of him. For as he walked 
 by the sea at Samos, beholding a ship sailing swiftly with 
 full sails, he prophesied that, within a little while, it should 
 be drowned : and, as he said, it came to pass ; even in his 
 own sight. 
 
 After that, he prophesied (as there was indeed) that the 
 third year after, there should be an Earthquake. 
 
 Not long after, when he was at Messena, in a Game 
 Place, he counselled one Perilaus, a stranger, to get him 
 hence, and all his household, with as much speed as might 
 be. Whose counsel he not regarding ; [he] was taken, not 
 long after, with the town and all, of his enemies. 
 
 He would say to the Lacedemonians, That neither gold 
 nor silver ought to be worshipped ; and that Hercules, in 
 his sleep, gave him that commandment : which Hercules 
 also, the same time, commanded the Princes to obey 
 Pherecydes. Some apply this to Pythagoras. 
 
 Hermippus saith. That, when there was [a] great war 
 between the Ephesians and the Magnesians, he (being 
 desirous that the Ephesians might win the victory) asked 
 one that passed by, ' Of whence he was ? ' Who confessing 
 himself to be an Ephesian ; he commanded [him] to draw 
 him by the legs, and to lay him in the Magnesian field, 
 saying, ' Desire the citizens that, when they have got the 
 victory, they bury me, which am Pherecydes, in this same 
 place ! ' 
 
 Which when the citizens knew, they were in good hope 
 46 
 
Pherecydes. His death. 
 
 of victory: and, the next day, they overcame the Magnesians 
 in battle, and found Pherecydes dead ; and buried him 
 honourably. 
 
 But some say, That he flung himself down headlong 
 from a hill, called, Coriciam, and so to have died ; and to 
 be buried at Delos. . . . 
 
 47 
 
Chaptek XVIII. 
 Of Socrates. 
 
 SOCRATES (AS SAITH Plato, the son of Sophro- 
 Niscus, a Lapidary [Statuary^, and his mother 
 Phanareta, a Midwife) was born at Athens. A 
 man of wonderful wit ; and, as some say, was a 
 hearer of Anaxagoras and of Damon. But DuRis 
 saith. That he was a servant ; and that he graved [carved] 
 in stone; and that the Graces, three goodly images, were of 
 his carving : wherefore Timon calleth him, A carver of stones, 
 a vain Greek Poet, and a subtle Orator. For, in his Orations, 
 he was sharp and prompt : and was therefore forbidden to 
 teach it, by [the] Thirty Tyrants, as saith Xenophon. 
 
 But, as saith Favorinus, he, with his disciple ^schines, 
 opened the fields of the Oratory Craft. 
 
 He got money to find himself withal, by his handy 
 work : from which Crito delivered him, and became his 
 Scholar, as Bizantius saith. 
 
 But after that Socrates perceived that there was no 
 fruit in the Speculation of Natural Philosophy ; and that 
 it was not greatly necessary to the outward Manners of 
 Living : he brought in the kind, called. Ethic, that is, Moral 
 Philosophy, and taught it daily, both in the shops and 
 streets ; and exhorted the people chiefly to learn those 
 things which should instruct them in Manners, which were 
 needful to be used in their houses. 
 
 He used sometimes, through [the] vehemency of his 
 communication, to shake his hand, and stir his finger ; yea, 
 and to pluck himself by the hair also : and was therefore 
 mocked of many ; which he suffered patiently. Yea, he 
 was so patient, that when one had spurned him, he suffered 
 him : and being asked. Why he struck not again ? he asked, 
 ' If an ass had kicked him, if he should kick again ? ' 
 
 When Euripides had given a Work of Heraclitus to 
 read, and asked him. What he thought of it ? he answered, 
 ' Such things as I understand are very mystical ; and so I 
 48 
 
Socrates. Such most like God, as lacked fewest things. 
 
 think those be, which I understand not. But, sui^ely, they 
 lack some Apollo to expound them ! ' 
 
 He took great care in the exercise of his body ; and he 
 was of a comely behaviour. He was also a good warrior : 
 for when Xenophon was, in the wars, fallen from his horse ; 
 he caught him, and saved him. Another time, when the 
 Athenians fled all away hastily, he himself went leisurely 
 alone : looking back oftentimes privily ; and watching to 
 revenge him[self], if any man with sword durst venture to 
 invade his fellows. He warred also by sea : and when he 
 had valiantly fought and overcome his enemies, he gave 
 willingly the victory to Alcibiades ; whom, as saith Aris- 
 Tippus, he loved greatly. 
 
 He was of a constant mind, and of invincible reason ; 
 and exceeding careful for the Common-weal. He was also 
 thrifty, and continent. 
 
 When Alcibiades would have given him much lime 
 and sand to build him[self] a house ; he said, ' If I lacked 
 shoes, and thou wouldst give me a whole hide to make me 
 a pair ; should I not be mocked, if I took it ? ' 
 
 When he beheld, many times, the multitude of things 
 that were sold, he would say, ' Good Lord ! so many things 
 there be that I need not ! ' 
 
 He would say commonly. That gold, silk, and purple, 
 and such other things, were more meet to set forth Tragedies, 
 than necessary to be used. 
 
 He lived so sparely [sparingly'] and temperately that, 
 many times, when there were Plagues in Athens, he himself 
 alone was never sick. 
 
 Aristotle saith, That he had two Wives : the first 
 Xanthippe, of whom he begat Lamprocles ; and the other, 
 MiXTONE, Aristides' daughter, whom he took without any 
 dowry, of whom he begat SOPHONISCUS and Menexenus. 
 
 Satyrus and Hieronymus Bhodius say. That he had 
 both at once. For the Athenians, being consumed with 
 wars and murrain [plague] of people, to augment the city, 
 decreed that every man should have two Wives ; the one a 
 Citizen, and the other what he would, to beget children of 
 both : which law SoCRAiaES obeyed. 
 
 He despised greatly such as were proud, and high- 
 minded, and wranglers. He gloried greatly in poor fare, 
 and said. That such were most like unto GOD, as lacked 
 fewest things. 
 3 Baldwin. 4 §9 
 
He had a great gift of persuasion and dissuasion, socrates. 
 
 He had a great gift, both in persuading and also in 
 dissuading. For he, as saith Xenophon, persuaded a young 
 man which was merciless and cruel against his mother, to 
 reverence her. He dissuaded also Plato's brother, which 
 was desirous to have come in [to] Office; and caused him to 
 leave [it] off, because he was rude and ignorant in things. 
 
 Being asked, What was the honour of young men ? he 
 answered, ' To attempt nothing too much.' 
 
 To him that asked him. Whether it were better to 
 marry, or no ? he said, ' Whichsoever thou do, it shall 
 repent thee ! ' 
 
 He would say, ' That he wondered much at men which 
 with great diligence, endeavoured to carve, and make, stones 
 like men : and took so little heed to themselves, that they 
 both seemed, and were, like unto stones.' 
 
 He exhorted young men to behold themselves oft in a 
 looking-glass, to the intent, That if they were beautiful 
 and well formed, they should do such things as became 
 their shape : but if they were ill-favoured, that they should, 
 with Learning and Good Manners, hide their deformities. 
 
 When he, on a time, had bidden many rich men to 
 dinner ; and his Wife, Xanthippe, was ashamed of the small 
 preparance [prepm^atiori] that he made; he said, 'Be con- 
 tent, Wife ! For if our guests be sober and honest men, 
 they will not despise this cheer ; and, again, if they be 
 riotous and intemperate, we shall be sure they shall not 
 surfeit.' 
 
 He said, ' Some lived that they might eat ; but he did 
 eat, that he might live !' 
 
 Being, on a time, reviled ; and asked. Why he spake 
 nothing ? ' Because,' quoth he, ' that which he speaketh 
 pertaineth not to me.' O, that men could, now a days, so 
 take such matters ! 
 
 Another time, when it was told him, that one had 
 spoken evil of him ; he said, ' He hath not learned, as yet, 
 to say well.' 
 
 When Alcibiades told him, he could not suffer the 
 forwardness and scolding of Xanthippe, as he did. ' No ! ' 
 quoth he, 'but I can. I am so used therewith. Canst not 
 thou, at home, suffer the gaggling geese ?' ' Yes ! ' quoth 
 Alcibiades, 'for they lay me eggs!' 'Marry!' quoth 
 Socrates, ' and so doth Xanthippe bring me forth 
 children.' 
 50 
 
Socrates. His belief that the Soul of Man was immortal. 
 
 On a time, when his Wife, in the open street, plucked 
 his cloak from off his back ; and some of his acquaintance 
 counselled him to have struck her therefore : he said, ' Yea, 
 Sirs, ye say well ! that while we were brawling and fighting 
 together, every one of you might cry, " Now to it, SoCKATES !" 
 " Well said, Xanthippe, the wittiest of the twain ! " ' 
 
 He counselled that men should so go to their Wives, as 
 horsemen do to their fierce horses. 
 
 With a pretty similitude, he coloured [excused'] his 
 patience, saying, ' Like as a horse, being broken of a horse- 
 keeper, suffereth ever after any man to ride upon him : so I, 
 by use of Xanthippe, can suffer all other folks.' 
 
 Finally, he, daily saying and doing such things, was 
 praised of Apollo to be the wisest man that lived. 
 
 At which divers being displeased, and because that he 
 proved some, which thought themselves to be very wise men, 
 to be very fools: they, not content, conspired against him, 
 and accused him, saying, ' SocRATES breaketh the laws of the 
 City, which have been given of our elders ; supposing that 
 there are no Gods, and bringing in other new Spirits ' (For 
 Socrates held [the] opinion that there was but one GOD, 
 which was without beginning or ending ; which has made 
 and governed all things ; and that the Soul of Man was 
 immortal ; and that every man had Two Spirits assigned 
 by GOD, which he called Dcemones, of which, he said, 
 the one shewed him things to come ; and therefore he 
 despised their Gods, and would not worship them) : and, 
 against Right and Law, he corrupteth our youth ; where- 
 fore let him die ! 
 
 When this was put up against him, Lysias, a 
 Philosoj)her, wrote an Apology for him : which when he 
 read, he said, 'Lysias, that Oration is good and excellent ; 
 but, surely, it is nothing meet for me ! ' for why [because'] it 
 was more judicial than should seem meet for a Philosopher. 
 And when Lysias demanded of him, ' Since it was good ; 
 why was it not meet for him ? ' he said, ' Garments and 
 shoes may be both good and fair ; and yet unfit for me ! ' 
 
 But while he was judged ; it is said that Plato stood 
 up in his defence, and could not be suffered. 
 
 And so he was condemned by thirty Judges ; and cast 
 into prison. For whom, the Prince of Athens was very 
 sorry : but the Sentence which the Judges had given upon 
 
 51 
 
* I will never spare to say the Truth ! ' socrates. 
 
 him, which was that he should drink poison, could not be 
 revoked. 
 
 The King had a ship, freighted with sacrifices, which 
 he offered to his idols ; which then was abroad : and he 
 would never give any Sentence upon a man's death, before 
 it came [back] to Athens. 
 
 Wherefore one of Socrates's friends, called, Incittes, 
 counselled him to give a certain sum of money to the 
 Keepers, to let him [e]scape away secretly ; and so to go 
 to Rome. 
 
 But Socrates said. He had not so much. 
 
 Then said Incittes, * I and my friends have so much ; 
 which we will gladly give, to save thy life.' 
 
 To which Socrates answered, * I thank you and my 
 friends ! but since this City, wherein I must suffer my 
 death, is the natural place of my birth; I had rather die 
 here than elsewhere. For if I die here in my country, 
 without deserving [it] : only because I reprove their 
 wickedness, and their worshipping of vain idols ; and would 
 have them worship the true GOD. If these men, of mine 
 own nation, persecute me for saying and maintaining 
 Truth ; even so will strangers wheresoever I be come ; for 
 I will never spare to say the Truth. And, surely, strangers 
 would have less mercy on me, than mine own countryfolks ! ' 
 
 Being thus minded ; he continued still in prison, teach- 
 ing his Scholars, which resorted to him, many things; both 
 of the composition of the Elements, and also of the Soul. 
 But [he] would write nothing. For he said. That Wisdom 
 ought to be written in men's hearts ; and not on beasts' 
 skins. Nevertheless, his disciple, Plato, wrote well nigh all 
 that he taught. 
 
 A little before he should be put to death ; he desired 
 that he might bathe himself, and say his Orations 
 [Prayers'] ; which he did : and [then] called his Wife and 
 children, and gave them good instruction. 
 
 And when he went toward the place where he should 
 finish his life ; his Wife went after him, crying, ' Alas ! my 
 Husband dieth guiltless ! ' To whom he said, ' Why, 
 woman! wouldest thou have me die otherwise?', and sent 
 her away. 
 
 So when the Cup of Poison was delivered him to drink, 
 32 
 
Socrates. Mis death. 
 
 his friends began to weep : wherefore he blamed them, 
 saying, ' I sent away the women ; because they should not 
 do, as you do ! ' 
 
 Then Polydoeus proffered him a precious garment to 
 die in. To whom he said, ' Hath not mine own coat served 
 me to live in ? Why then may it not as well serve me to 
 die in ? ' 
 
 And then, after he had commended his Soul to GOD, 
 he drank the confection. 
 
 And as he was in travail of death, one of his disciples 
 said, ' O, Socrates ! Well of Wisdom ! yet teach us some- 
 what, while thy speech lasteth ! ' To whom he answered, ' I 
 can teach you none otherwise, now dying, than I taught 
 you in my lifetime ! ' 
 
 Thus finished he his most godly life ; being seventy 
 years old. 
 
 His goodly Sayings shall be spoken of in their plac^. 
 
 53 
 
Chapter XIX. 
 Of Xenophon. 
 
 XENOPHON, THE SON of Gryllus, was born at 
 Athens. He was shamefast; and exceedingly] 
 beautiful. 
 It is said that Socrates met him in a narrow 
 lane, and would not let him pass till he had 
 answered him divers Questions. And when he asked, 
 ' Where men were made good and bad ? whereat he stayed 
 and* could not tell, SoCRAtes said, ' Come with me, and 
 learn ! ' 
 
 And so he did, until such time as he went to Cyrus : 
 whose favour he obtained ; and became in great reputation 
 with him, and wrote all his acts. 
 
 He had a woman, called, Philesia, which followed 
 him ; by whom he had two children. 
 
 He had much trouble in his life ; and was banished, and 
 fled from place to place, till he came to Corinth, where he 
 had a house. 
 
 And Avlien the Athenians intended to succour the Lace- 
 demonians, he sent his two sons, DiODORUS and Gryllus, 
 to Athens ; to fight for the Lacedemonians. From which 
 battle, DiODORUS returned without doing any great feat : 
 but Gryllus, fighting manfully among the horsemen, died 
 about Mantineia. 
 
 And when Xenophon, who was doing sacrifice with his 
 crown on his head, heard that his son was dead, he put o^ 
 his crown : but when he afterwards heard that he died 
 fighting valiantly, he put it on again ; not so sorry for his 
 death as joyous for his valiantise [bravery']. 
 
 He died at the city of Corinth, as saith Demetrius ; 
 being very old. A man both good and valiant, expert in 
 riding and hunting ; and greatly skilled in martial affairs : 
 as appeareth by his Works. 
 
Xenophon. He was Called, The Muse of Athens. 
 
 He was also religious, and much intentive about 
 sacrifice ; and was a follower of Socrates. 
 
 He wrote forty books ; [and] intituled every one by a 
 sundry name : and Thucydides's Works, which by negli- 
 gence were lost, he brought to light. He was himself so 
 pleasant in his style, that he was called, The Muse of 
 Athens. 
 
 There were more of this name, of whom this is the 
 chief : whose good Sayings and Precepts hereafter shall be 
 touched. 
 
 [ 
 
 S9 
 
Chapter XX. 
 Of Aristippus. 
 
 ARISTIPPUS, AS SAITH ^Eschines, came to 
 Athens to hear Socrates ; whose excellent 
 wisdom was spoken of everywhere : but when 
 Socrates was dead, he flattered Dionysius, and 
 became a Courtier. 
 
 He was a merry-witted fellow ; and could form himself 
 meet to all times and places : insomuch that Diogenes 
 called him, ' The King's hound.' 
 
 When he, on a time, had espied Diogenes gathering 
 herbs, and making pottage, he said, *If thou, Diogenes, 
 couldst flatter Dionysius ; thou shouldst not need to take 
 worts ! ' To whom Diogenes said, ' If thou also couldst be 
 content to eat and gather worts ; thou shouldst not need to 
 flatter Dionysius ! ' 
 
 When one made his boast that he had learned much ; 
 he said. That Learning consisted not in the greatness ; but 
 in the goodness ! 
 
 To one that made great brags of his swimming ; he 
 said, ' Art thou not ashamed to boast of this, which every 
 sprat can do ? ' 
 
 Being reproved, because he hired a Rhetorician to 
 plead his Cause ; he said, ' When I make a banquet, I use 
 to hire a Cook.' 
 
 When his servant, which journeyed with him, was 
 tired with the weight of the money which he carried ; he 
 said, ' That which is too heavy, cast out ; and that which 
 thou canst, carry ! ' 
 
 BiON saith. That as he sailed, perceiving that he was in 
 a Pirate's ship, he took his money, and counted it ; and 
 then, as against his will, let it fall out of his hand into the 
 sea : and mourned for it outwardly ; but said inwardly to 
 himself, ' It is better that this be lost of me ; than that I be 
 lost for this ! ' 
 56 
 
Aristippus. ^ Dionysius hath ears in his feet ! ' 
 
 DiONYSiuS commanded that all his servants should 
 dance in purple robes : which Plato would not do, saying, 
 * I will not put on a woman's garment ! ' But Akistippus 
 did ; and when he began to dance, he said, ' In drunken 
 feasts, the sober offend not ! ' 
 
 It chanced that he sued to Dionysius for a friend of 
 his ; and being denied, fell down before his feet : and when 
 he was reproved therefore, he said, ' I am not in fault ; but 
 Dionysius, which hath ears in his feet ! ' 
 
 This and many like Answers he gave : which whoso 
 listeth to read, may look on the 'Apophthegms' of Ekasmus; 
 where he shall find enough. Which, because it appertaineth 
 not greatly to our purpose, we will omit : and intreat of 
 his good Precepts and Proverbs in the places thereto 
 appointed. 
 
 57 
 
Chapter XXI. 
 Of Plato. 
 
 PLATO, THE SON of Ariston and Perictione, of 
 Solon's kindred, was born at Athens, in the year 
 and day that Apollo was born, as witnesseth 
 Apollodorus, which was the 88th Olympiad : and 
 died being eighty-four years old. 
 It is said, That when he was born, there came a swarm 
 of bees, and hived in his mouth : which Socrates inter- 
 preted to be a sign of his great eloquence. 
 
 He was a goodly man of person, as saith Alexander ; 
 and was therefore called Plato : which some say was for 
 his eloquence, and some for his great forehead. 
 
 He exercised himself, in his youth, in wrestling and 
 such like feats : and gave his mind also to painting, and to 
 write Poesies, Metres, and Tragedies. He had a small voice ; 
 and an eloquent tongue. 
 
 Socrates dreamed that a swan let fall an egg ; which 
 hatched in his lap : and when it was feathered, it flew up on 
 high, and sang exceeding sweet Songs. And the next day, 
 when Plato's father brought him to school to Socrates, 
 ' O,' quoth he, ' this is the swan that I dreamed of ! ' 
 
 And when he had learned much, and should come 
 before DiONYSius, to a School Game (wherein Learned Men 
 should shew their Goodly Metres and Pithy Writings ; 
 wherein who that excelled had a great reward) : when he 
 had heard Socrates declare his, Plato flung his own into 
 the fire, saying, ' O, fire ! Plato hath need of thy help ! ' 
 
 And when Socrates was dead ; he went into Italy, to 
 Philolaus, who was of Pythagoras's Sect. 
 
 From thence, he went into Egypt, to hear the Priests 
 and Prophets : where, being sore sick, he was healed by one 
 of the priests, with sea water ; by reason whereof he said, 
 58 
 
Plato. Dionysius sells Plato as a slave. 
 
 * The sea ebbeth and floweth all manner [of] diseases.' He 
 said, moreover, * That all the Egyptians were Physicians.' 
 
 He determined also to go to the Magicians [Magi] : 
 but, by means of the wars that were in Asia, he changed 
 his purpose ; and returned to Athens. Where he abode, and 
 wrote many goodly Works : and drew together Heraclitus', 
 Pythagoras', and Socrates', reasons. In sensible things, 
 he preferred Heraclitus ; and in things that pertained to 
 Intelligence, he took Pythagoras's, part; and in Civil 
 Matters and Moral Philosophy, he esteemed most his master, 
 Socrates. He drew these Three Parts of Philosophy into 
 one body. 
 
 Satyrus saith. That he gave a hundred pounds to 
 Philolaus for three of Pythagoras's books. 
 
 He sailed thrice into Sicily to see the country ; where 
 Dionysius the Tyrant, Hermocrates' son, compelled him 
 to talk with him. And when Plato, in his communication, 
 said. That a Tyrant ought not to do that which was for his 
 own profit, except he excelled in virtue ; the Tyrant, being 
 angry therewithal, said, ' Thy words savour of old idle 
 dottrels' [boobys] tales.' ' And thine also,' quoth Plato, 
 ' of a young Tyrant ! ' For which this Tyrant would have 
 slain him : but was entreated otherwise ; and commanded 
 him to be sold. 
 
 And, by chance, there was one Anniceris, a Cyreniac 
 ICyrenian] , which gave Thirty Pounds for him ; and sent 
 him to Athens among his friends ; which, incontinent 
 [instantly] sent him his money again : which he in no wise 
 would receive ; alleging that other men were as worthy to 
 care for Plato as they. 
 
 And when the Tyrant heard how Plato had sped 
 [prospered] , and was in his country again ; he wrote unto 
 him, praying him not to speak, or write, evil of him. To 
 which request, Plato wrote again, That he had not so 
 much idle time as once to remember him. 
 
 Some say, when the Captain Cabria, which was guilty 
 of death, fled, that he (when none else of the City durst) 
 ^ent with him. And w^en Crobylus, a Scoffer, saw him 
 enter into the Castle with him, he railed on him, saying, 
 ' Thou goest to help another ! as though thou knewest not 
 that we already owe thee Socrates's poison.' To whom 
 Plato said, ' When I warred for my country, he suffered 
 
His death at Athens. piato. 
 
 peril with me ; wherefore now, for friendship's sake, I will 
 do as much for him ! ' 
 
 To one which, because he reproved him for playing at 
 dice, said, ' Thou chidest me for a small matter ! ' ' Indeed,' 
 quoth he, 'the thing is small; but the customable [habitual] 
 use thereof is no small thing.' 
 
 To one of his boys which displeased him, he said, ' If 
 I were not angry ; I would trim [beat] thee ! ' 
 
 To one of his servants which had done amiss, and 
 excused him [self] , saying, * It was my destiny ! I could do 
 none otherwise ! ' he said, ' Excuse thyself no more then ! 
 for it is thy destiny also to be punished ! ' 
 
 He died in the Schools, as some say ; being broken in 
 the midst : and was buried at Athens. 
 
 His notable Sentences shall be added in their places. 
 
 60 
 
Chapter XXII. 
 Of Xenocrates. 
 
 XENOCRATES, THE SON of Agathenor, being born 
 in Chalcedon, was Plato's scholar, even from his 
 youth. He was blunt-witted and slow ; insomuch 
 that Plato, speaking of him and Aristotle, would 
 say, That the one had need of the spur ; and the 
 other of the bridle. 
 
 He was grave and earnest ; and dry [caustic^ in his 
 communication. 
 
 He was much in the Schools : and if, at any time, he 
 went into the town, boys and foolish people would cry after 
 him, for the nonce, to anger him. 
 
 Being sent with other Ambassadors to Philip, when all 
 the rest took rewards and banqueted with him ; he would 
 not : insomuch that when Philip, many times, would have 
 talked with him ; he refused. For which cause, Philip 
 admitted him not for an Ambassador. And when he, with 
 the rest of his fellows, was returned to Athens, they said, 
 ' That he went with them in vain ! ' And when, according to 
 the laws, he should therefore pay a forfeit ; he counselled 
 the Rulers to take good heed to the Common-weal, saying, 
 That Philip, with gifts, had corrupted all the other Am- 
 bassadors ; but could not make him grant, by any manner 
 [of] means : which they hearing, esteemed him more than 
 ever they did before; but sent [him], another time, to 
 Antipater, to redeem the prisoners which he had taken in 
 battle. 
 
 Antipater desired him to dine with him : which he 
 denying, said, ' I come not to dine and banquet, nor to take 
 pleasure with thee : but* to redeem my fellows from the 
 sorrows which they suffer with thee ! ' And when Antipater 
 heard the wisdom, and saw the constant mind, of the man ; 
 he, gently entreating him, delivered his prisoners. 
 
 91 
 
Xenocrates would die for Plato. xenocrates. 
 
 When DiONYSius, in his presence, said to Plato, ' Some- 
 body shall take from thee thy head !' Xenocrates said, 
 ' That shall they not ; except they take away mine first ! ' 
 
 He lived holily ; and wrote exceeding many goodly 
 Works : and died, being eighty-two years old. 
 
 His goodly Counsels shall be spoken of in their places. 
 
Chaptek XXIII. 
 Of Arcesilatis. 
 
 ARCESILAUS, THE SON of Seuthus, as saith 
 Apollodorus, was a good Philosopher; and very 
 studious in Plato's Works. He was first an 
 hearer of Autolycus a Mathematician ; and, 
 afterwards, of Theophrastus. 
 
 He was a very witty fellow, and of a prompt spirit, and 
 grave in communication ; and much exercised in writing : 
 and gave his mind to Poetry. 
 
 He delighted so much in Homer, that, every night, 
 before he slept, he would read somewhat in him. 
 
 He learned Geometry of Hipponicus, and was thereto 
 so dull, and yet so well learned in the craft, that he would 
 say. That Geometry fell into his mouth, as he gaped. 
 
 Hearing men singing Metres [Verses] that he had 
 made ; yet ill-favouredly : he kicked them on the sides, 
 saying, ' Ye break mine ; and I will break yours ! ' 
 
 Being called to a sick man, [and] perceiving that he 
 was sick for thought, and lack of riches; he conveyed, under 
 his pillow, a sack full of money : which he, finding, was so 
 joyous that he recovered straightway s. 
 
 When he was bid to solve a riddle at a banquet ; he 
 said. That the chiefest point of Wisdom was, to know to 
 what purpose each time was meetest. 
 
 Being reproved, because he challenged not a young 
 man, whom he had a right to [do] ; he excused himself 
 properly, saying, 'It is not possible to draw soft cheese 
 with a hook ! ' 
 
 Being asked, What man was most in trouble, thought, 
 aiid care? he said, 'He .that desireth most to be at quiet 
 and rest.' 
 
 He called old age. The Haven of all Tribulations. 
 
 He said, ' It was a great evil not to be able to suffer 
 evil ! ' 
 
 08 
 
His death at Athens. Arcesiiaus. 
 
 To an envious man, which was very sorrowful, he said, 
 ' I know not well, whether evil hath chanced to thee ; or 
 good to another.' Signifying thereby that envious men are 
 as sorrowful for others' prosperity as for their own 
 adversity. 
 
 As he sailed among thieves by chance, they met with 
 ships of true folk : which the thieves espying, said, ' We 
 may chance to die, if we be known ! ' ' And so may I,' 
 quoth he, ' if we be not known.' 
 
 These and such like Answers he gave : and died at 
 Athens, when he was eighty years old ; being overcome 
 with too much wine. 
 
 He was reputed more among the Athenians tlian any 
 other of the Philosophers. 
 
 His pithy Proverbs shall be spoken of hereafter. 
 
 64 
 
Chapter XXIV. 
 Of Aristotle. 
 
 ARISTOTLE, THE SON of Nicomachus, a Stagirite, 
 was well beloved of Amyntas, King of Macedonia ; 
 both for his learning and also for his wisdom. 
 He was Plato's disciple; and [sur] passed far all 
 the rest of his fellows. 
 He had a small [iveak^ voice, small legs, and small 
 eyes. He would go richly apparelled, with rings and chains, 
 minionly [daintily'] rounded and shaven. He had a son, 
 NicoMACH, by a Leman. 
 
 He was so well learned, that Philip, King of Macedonia, 
 sent for him to teach his son, Alexander [the Great]. 
 
 He came to Athens again, and kept the Schools there ; 
 and died when he was sixty-three years old. 
 
 He was an excellent good Physician; and wrote thereof 
 many goodly Works. He used to wash himself in a basin 
 of hot oil ; and to carry a bladder of hot oil at his stomach. 
 He used also, when he slept, to hold a ball of brass in his 
 hand with a pan under [af] his bedside ; that when it fell, 
 it might wake him. 
 
 Being asked. What [ad] vantage a man might get by 
 lying ? he answered. To be unbelieved, when he telleth the 
 truth. 
 
 Many times, when he inveighed against the Athenians, 
 he would say. That they had found out both Fruits and 
 Laws ; but knew how to use neither of them. 
 
 He would say. That the roots of the Liberal Sciences 
 were bitter ; but the fruits, very sweet. 
 
 It was told him, thai) one railed on him. To which he 
 answered, ' When I am away ; let him beat me too ! ' 
 
 Being asked. How much the Learned differed from the 
 Ignorant ? he answered. As much as the Quick differ from 
 the Dead. 
 3 Baldwin. 8 65 
 
Friendship, one Soul dwelling in many bodies. Aristotle. 
 
 He would say, That Learning in Prosperity was a 
 garnishing \_adornment^ ; and in Adversity, a refuge. 
 
 To one that boasted that he was a citizen of a noble 
 City, he said, ' Boast not of that ! but see that thou be 
 worthy to be of such a noble City ! ' 
 
 Being asked, What was Friendship ? he said, ' One 
 Soul dwelling in many bodies.' 
 
 Being asked, What he got by Philosophy ? he said, ' I 
 can do that unbidden ; which some can scarce do, compelled 
 by the Law.' 
 
 Being railed on, to his face ; and the Railer asking him, 
 Whether he had touched [nettled] or no ? he said, ' Good 
 Lord ! I minded thee not yet ! ' 
 
 Being reproved, because he gave wages to one that was 
 scarce [ly] honest, he said, ' I give it to the man ; and not to 
 his manners ! ' 
 
 Thus, and such like, he spake ; and wrote many goodly 
 books of which we have, though not the one half, yet so 
 much as, in our Age, is thought sufficient for one man to 
 have known and written. Out of which, his most pithy 
 Proverbs, for our purpose, shall be added in place most 
 convenient. 
 
 66 
 
Chaptek^XXV, 
 Of Diogenes, 
 
 DIOGENES, AS SAITH Diocles, was born in a 
 town called Sinope. His father, called ICESius 
 Mensak, being imprisoned for counterfeiting 
 their coin ; Diogenes (which was of counsel with 
 him) fled, and came to Athens : where he met with 
 Antisthenes ; whom (being unwilling to receive him ; for 
 why \hecause\ he would never teach any) he overcame with 
 his perseverance. And when his Master, on a time, took 
 up a staff to beat him ; he put under his head, saying, 
 ' Strike ! for thy staff is not able to drive me away ; so long 
 as thou canst teach me aught ! ' 
 
 He lived simply, as one that was out of his country ; 
 and comforted himself much with beholding the little 
 mouse, which neither desired chamber, nor feared the dark, 
 nor was desirous more of one meat than of another : whose 
 nature, as nigh as he could, he followed. 
 
 He wore a double cloak; and made him [self] a bag, 
 wherein he wrapped him [self] when he slept, and put 
 therein his meat : and used one place for all purposes ; both 
 to eat, to sleep, and to talk in. 
 
 When he was diseased, he went with a staff ; which, 
 afterward, he carried with him always : not only in the city, 
 but also in all other places. 
 
 He wrote to one to make him a Cell : which, because he 
 tarried long for, he took a Barrel or a Tun, and made that 
 his house. 
 
 When he had any grave matter, he would call the 
 people to hear him ; which when they regarded not, he 
 •rould sing pleasantly. .To which, when many resorted, he 
 would say, ' To hear foolishness, ye run apace : but to hear 
 any weighty matter, ye scarce put forth your foot. 
 
 He wondered at [the] Grammarians ; which could shew 
 of other folks' lewdness, and neglected their own. 
 
 67 
 
^ I pray tliee, let the sun shine on me ! ' Diogenes. 
 
 He reproved [the] Musicians ; because they took great 
 care that their instruments should agree; and their own 
 manners agreed not. 
 
 He rebuked the Mathematicians, which beheld the sun, 
 the moon, and the stars ; and neglected the business that 
 lay before their feet. 
 
 He taunted the Orators ; because they studied to speak 
 that [which] was just; and followed not the same in their 
 living. 
 
 He dispraised the People : which (while they sacrificed, 
 and gave thanks, for their health) would make great 
 banquets ; which were against their health. 
 
 He wondered that Servants could stand and see men 
 eat ; and snatched not away their meat. 
 
 Being mocked, because he anointed his feet with odours, 
 and not his head ; he said, ' The savour goeth from the head 
 into the air ; but from the feet up to the nose.' 
 
 Being asked. What time a man should dine ? he said, 
 * A rich man when he will ; and a poor man when he may.' 
 
 When one had given him a blow upon the ear ; he said, 
 'I wist \_hnew'] well, I had left somewhat uncovered.' 
 
 To young lads that stood about him, saying, ' We will 
 beware that thou bite us not ! ', he said, ' Tush ! Fear not ! 
 for a dog eateth not beets [beet-roots'] ! ' 
 
 On a fool's house that had written [thereon] , ' No evil 
 shall enter here ! ' ; he wrote, ' Where then shall the Master 
 of the house enter ? ' 
 
 When Alexander [the Great] stood between him and 
 the sun ; and bade him ask what he would of him ; he said, 
 ' I pray thee, let the sun shine upon me ! ' 
 
 When he saw a Writing set upon a riotous man's house, 
 signifying that the house was to be sold ; he said to the 
 house, 'I thought so much, thou shouldest surfeit so long, 
 till, at last, thou wouldest spue out thy master ! ' 
 
 When a man, that was very superstitious, said, ' I can 
 cut off thy head at one stroke ! ' ' Yea,' quoth he, ' but if I 
 stand on thy left side, I can make thee tremble ! ' 
 
 Being asked, ' What beast biteth sorest ? he said, ' Of 
 wild beasts, a Backbiter; and of tame beasts, a Flatterer.' 
 
 Being asked. Why gold looked so wan [pale, sickly'] ? 
 ' Because,' quoth he, 'it hath many lying in wait for it.' 
 
 As he beheld a tree, whereon many women were hanged, 
 he said, ' Would God ! every tree bare such fruit ! ' 
 
Diogenes. ' Shut youF gates ! that the town run not out ! * 
 
 When he entered into a very small town, called, Minda, 
 which had mighty great gates, he cried to the citizens, 
 ' How, Sirs ! shut your gates ! that the town run not out ! ' 
 
 When he saw one, which had been a weak Wrestler, 
 become a Physician, ' What ! ', quoth he, ' intendest thou 
 now to overcome them, which heretofore have overcome 
 thee?' 
 
 Beholding Archers shooting, when one that could not 
 skill [shoot] should shoot ; he ran to the Mark, saying, 
 
 * Here will I be ; for fear lest he hit me ! ' 
 
 To one that asked him a foolish question; he gave none 
 answer. Being asked why he held his peace, he said, 
 
 * Silence is the answer of foolish questions.' 
 
 Innumerable such pretty Answers and Taunts he used, 
 which whoso listeth [wisJietK] to hear, shall find in [the] 
 ' Apophthegms ' of Ekasmus : which be no less finely handled 
 in the English [by Nicholas Udall] than in the Latin ; 
 besides that it is also more plain and perfect. 
 
 This Diogenes lived ninety years : and died, being 
 bit of a dog, [as] some write. Others say, That he stifled 
 himself, with the long holding of his breath. 
 
 After whose death, there was great strife among his 
 Scholars, who should have his body to bury. Nevertheless, 
 the strife was appeased by the Elders ; and they buried him 
 by the Gate that leadeth to Isthmus : and made him a fair 
 Tomb, and set a Pillar with a dog thereupon ; and set 
 thereto a goodly Epitaph. 
 
 His good Precepts and Proverbs shall follow in their 
 places. 
 
 69 
 
Chaptek XXVI. 
 Of Antisthenes. 
 
 ANTISTHENES, THE SON of Antisthenes, was 
 born at Athens ; and was [a] disciple to GoRGiAS 
 the Orator, of whom he learned to plead : and from 
 him, he went to Socrates, of whom he learned 
 Wisdom and Moral Philosophy. 
 
 To a young man that would be his Scholar, which 
 asked, What he needed to his learning ? he answered, ' A 
 new book, and a new wit ! ' 
 
 When it was told him, that Plato spake evil of him ; 
 he said, ' It is kingly to be evil spoken of ; when a man 
 doth well.' 
 
 He would say, ' That it were better for a man, in his 
 necessity, to fall among Ravens, than among Flatterers. 
 For Ravens will eat none but dead folk ; but Flatterers will 
 eat men being alive.' 
 
 He would say, ' That cities must needs decay ; where 
 good men were not known from the bad ! ' 
 
 Being praised of evil men ; he said ' I fear me, that I 
 have done some evil ! ' 
 
 He would say, * That it was a great oversight, since 
 they purged their wheat from darnel [c^ocMe] and their 
 wars of cowardly soldiers, that they purged not their 
 Common-weal of envious people.' 
 
 Being asked of a man, What was best to learn ? he said, 
 ' To unlearn the evil that thou hast learned ! ' 
 
 He always took Plato for proud, disdainous, and high- 
 minded : insomuch that when he met him at a Triumph, 
 whereas there were many goodly and courageous neighing 
 horses, he said, ' O, Plato ! thou wouldest have made a 
 goodly horse ! ' 
 
 He wrote many proper and pithy Sentences ; which 
 shall be spoken of hereafter. 
 
 He died of a disease, when he was very old. 
 TO 
 
Antisthenes. Diogenes's offer to him, when sick. 
 
 It is said that, when he was sick, Diogenes came to 
 visit him, having a blade by his side : and when he said, 
 ' Who shall rid me from my disease ? ' Diogenes, showing 
 him his sword, said, ' This same shall ! ' To which 
 Antisthenes said, ' I spake of my grief ; and not of my 
 life ! ' 
 
 There were more of his name ; but he lieth buried at 
 Athens. 
 
 71 
 
Chapter XXYII. 
 Of Isocrates. 
 
 [SOCRATES WAS A Grecian born; and came of a good 
 kindred ; and was, in his youth, well brought up in all 
 kinds of good manners. When he came to age and 
 discretion, he was a hearer of GORGIAS the Orator : 
 whose disciple he continued until such time as he was 
 well learned, both in Natural, and also in Moral, Philosophy. 
 As some say. He was in the time of Ahasuerus the 
 King : and was of such fame for his Learning, namely, for 
 Moral Philosophy, that he seemed to many, rather a God 
 than a man. 
 
 He lived virtuously, with such faithfulness in friend- 
 ship, and continence of his body, and with such pithy 
 counsel ; as very few hath been like him since. 
 
 He wrote many goodly books in his youth ; which he 
 followed in his age : of which his goodly Counsels to 
 Demonicus testify his wit and his learning in Moral 
 Philosophy : besides others which he wrote of Natural 
 Philosophy. 
 
 He lived [a] long time : for, as Valerius Maximus 
 saith, when he was ninety-three years old, he set forth an 
 excellent book, full of the spirit. In his Works, he praised 
 Virtue as [the] Head Fountain of all manner [of] riches; 
 and exhorted all men thereunto. 
 
 To one that asked him. If he would be a King '? he 
 ansvfered, That he would not. Being asked. Wherefore ? 
 he said, *If I judge rightfully, I cannot eschew [avoid'] the 
 hatred of many men ; and again if I judge wrongfully, I 
 cannot eschew the pains of eternal damnation. Wherefore, 
 I had rather live poorly, assured of the bliss of Heaven ; 
 than, in doubt thereof, possessing all worldly riches.' 
 
 Being asked, * How a man might keep himself from 
 anger ? he answered, ' In remembering that GOD looketh 
 always upon him.' 
 72 
 
isocrates. What a man ought not to do. 
 
 In his time, men delighted much in black hair ; where- 
 fore one of his neighbours dyed his head black : and when 
 one asked him, Why his neighbour did so ? he (featly 
 [neatly^ taunting his neighbour's foolishness) answered, 
 ' Because no man should ask counsel, nor learn any wisdom, 
 of him.' What would he say now [1555], trow me! if he 
 saw these Wives, that not only colour their hair ; but also 
 paint their faces ! 
 
 He used, oftentimes, in his prayers, to desire GOD to 
 keep and save him from the danger of his friends ; rather 
 than from [that of] his enemies. And being demanded of 
 one that heard him. Why he j)rayed so ? he said, ' As for 
 mine enemy, I can beware of ; for why [because^ I trust 
 him not : so can I not of my friend, because I trust him ! 
 
 Being asked, What a man ought not to do ; although it 
 were just and true ? He answered, ' To praise himself ! ' 
 
 He lived one hundred and two years ; and died for very 
 age : and was buried honourably. 
 
 The rest of his Sayings shall be spoken of hereafter. 
 
 73 
 
Chaptek XXVIII. 
 Of Plutarch. 
 
 PLUTARCH THE PHILOSOPHER was a man of a 
 wonderful wit, well brought up in his youth, well 
 instructed in manners, and well furnished in all 
 kinds of Learning ; which (growing up as well in 
 virtue and learning, as in body and years) was 
 chosen, and that worthily, to be the bringer up of the 
 Emperor Tkajan : whom he so well instructed, that his 
 glory thereby was greatly augmented ; as it is said in 
 PoLCKATicus, the Fifth Book. 
 
 He Avas faithful in his sayings, and eloquent in his 
 words; very diligent and wary in his manners, and of 
 a chaste life and good conversation. 
 
 He gave his mind much to instruct and teach others ; 
 and wrote many books. Of which, one, intituled, ' The 
 Education of Youth,' we have in the English tongue : 
 drawn thereinto by the excellent and famous Knight, Sir 
 Thomas Elyot (whose good zeal and love, both to further 
 good learning, and to profit his country, appeareth as well 
 thereby, as by other many Works which he hath pained 
 himself [endeavoured, taken pains] to bring into our 
 language) : which sheweth well his good affection that he 
 had to the Common-weal. 
 
 He wrote another book, called, ' The Instruction of 
 Trajan ' : in which he setteth out the Office of a Prince, 
 and what he ought to be, so excellently as no man can 
 amend it. 
 
 He wrote also another hook, entii\edi Archigranimatum', 
 wherein he teacheth Rulers and Officers how to govern 
 themselves ; with divers other things. 
 
 Among which, the Letter that he wrote to Trajan, 
 what time he was created Emperor, is worthy to be 
 remembered : in the end whereof he saith thus, — ' Thou 
 shalt rule all things even as thou wouldest, if thou go not 
 74 
 
Plutarch. His letter to the Emperor Trajan. 
 
 from thyself ; and if thou dispose all thy works to Virtue, 
 all things shall prosper with thee ! And as touching the 
 governance of thy Common-weal, I have taught therein 
 already : which if thou follow, thou shalt follow me, thy 
 master, Plutakch, as an example of good living ; but if 
 thou do otherwise, then shall this my Letter be a witness 
 that I gave thee, neither counsel, nor any example, there- 
 unto.' 
 
 When he was aged, he died ; and was buried honourably. 
 
 His goodly Proverbs, Adages, Parables, and Semblables 
 shall follow in their places. 
 
 75 
 
Chapter XXIX. 
 
 Of \LucAiis Anncetis] Seneca. 
 
 SENECA THE PHILOSOPHER, and [an] excellent 
 well learned man, was born in Corduba [Cordova]; 
 and therefore called, Cordubensis. He was [a] 
 disciple to Stratus the Stoic ; and was LucAN the 
 Poet's countryman. 
 
 He flourished at Rome, in the time of the Emperor 
 and Tyrant Nero ; whom he taught in his youth in 
 Learning and Manners : which, afterwards, was [the] cause 
 of his death. 
 
 In the time of Seneca, Peter and Paul came to 
 Rome ; and preached there. And when many of Nero the 
 Emperor's house gathered together to hear Paul, Seneca, 
 among the rest, was so familiar with him, and delighted 
 so much to hear the divine Science and Wisdom which he 
 saw in him, that it grieved him to be separate at any time 
 from his communication : insomuch that when he might 
 not talk with him mouth to mouth, he used communication 
 by letters oft sent between them. 
 
 He read also the Writings and Doctrines of Paul 
 before the Emperor Nero ; and got him the love and favour 
 of everybody : insomuch that the Senate wondered much 
 at Paul. 
 
 This Seneca was a man of a very chaste life ; and so 
 good, that Saint Jerome numbereth him in his Beadrow 
 [Catalogue] of Saints : provoked thereto by his Epistles ; 
 which are intituled, ' Seneca to Paul, and Paul to Seneca.' 
 
 After he [had] lived into a mean \7n0derate] age, he was 
 slain of Nero the Tyrant ; two years before Peter and 
 Paul suffered their glorious martyrdom. 
 
 For Nero, on a day, beholding him, and (calling to 
 mind how he, when he was his Master, did beat him) he 
 conceived hatred against him : and (being desirous to 
 76 
 
This First Book teaches a man to shape an Answer. 
 
 revenge himself, and to put him to death) gave him licence 
 to choose what kind of death he would. Wherefore Seneca 
 (seeing that his tyranny could not be appeased, and sup- 
 posing that to die in a bain [bath] was the easiest kind of 
 death) desired to be let blood in the veins of his arms ; and 
 so died. Which death, as some think, was foreshewed in 
 his name, Seneca, that is to say, Se-necans, which signifieth 
 in English, 'A killer of himself.' 
 
 He wrote in his lifetime many goodly books : out of 
 which shall be piked [picked, chosen] some of the most 
 pithy Sentences, both of Precepts and Counsels, as also of 
 Proverbs, Adages, Parables, and Semblables ; which in their 
 places hereafter shall follow. 
 
 And because the Lives of these before written are 
 sufficient for our purpose ; and because we be desirous to be 
 as short as we might be : here we will finish the First Book ; 
 wishing heartily that all men, that the same shall read, 
 may have grace to follow the good examples therein 
 contained. 
 
 The Sum of the First Book. 
 
 In this First Book of Philosophers' Lives, 
 
 Wherein their Answers are partly contained ; 
 A man may learn (as chance thereto him drives) 
 
 To shape an Answer. Or, if he be constrained 
 To wrath or anger, or other passions like ; 
 
 Here he shall see, how like lusts were refrained 
 Of heathen ,men : who thought it shame to strike ; 
 
 When good occasion oft times them thereto pained. 
 
 77 
 
THE SECOND BOOK. 
 
 Of Precepts and Counsels. 
 
 Chaptek I. 
 Of the profit of Moral Philosophy. 
 
 IT IS NOT unknown to any, which have any knowledge 
 at all, how profitable and needful it is for men to have 
 the knowledge of Moral Philosophy; in which whoso is 
 ignorant is worse than a brute beast : and therefore it 
 might here have been well omitted. 
 Yet, nevertheless, to satisfy the desires of some, and to 
 stop the mouths of some others, which peradventure would 
 be glad, according to the Proverb, ' to seek a knot in a 
 rush'; and, again, to help and encourage others, whom either 
 ignorance or negligence holdeth back : it shall be necessary, 
 though not all, yet at the least to shew some, of the innu- 
 merable commodities that thereunto be joined. 
 
 Wherein omitting the discommodities which, for lack 
 thereof, daily augment and grow ; as Malice, Hatred, Envy, 
 Pride, Lack of Love, Deceits, Robberies, Thefts, Murders, 
 Bloody Battles, Seditions, Decay of Cities, Decay of Com- 
 mon-weals, Spoiling of Realms, and utter Desolation of 
 Peoples and Kingdoms: what can be a greater commodity, 
 than for every man peaceably to possess his own? Which 
 peaceable agreement : since it can none otherways be got 
 nor when it is got be preserved, but by Love ; which only 
 springeth of agreement in manners and moral virtues, what 
 thing ought men more to embrace ? 
 
 Again, if we consider. The divinity of our Soul, which 
 GOD hath created to his own likeness ; and the rewards 
 thereto due, for the Manners which it hath used in this 
 life : what worldly thing shall be able to be compared 
 therewith ? 
 
 Again, if we consider. How needful it is, as the only 
 78 
 
What can be better than Good Manners. 
 
 help that GOD hath given us, to supply that which Nature 
 hath left unperfect; then shall we know what a Jewel it is ! 
 
 For whereas Nature bringeth forth all other creatures 
 able to help themselves ; clothing them and giving them 
 food without [their] taking any pain [s] or labour therefore : 
 only Man is born naked, and destitute of power to help 
 himself. Yea, as saith Pliny, not one born to his own use; 
 neither is any man able to live himself alone. For if he 
 had all the wool in the world ; yet if it were not carded, 
 spun, dressed, and brought into cloth, it would not defend 
 him from the cold. Again, if he had all the grain that 
 springeth on the earth ; yet if it were unground and 
 unbaked, it would be unmeet meat. Which since they be 
 divers men's offices ; one man alone cannot do them all. 
 
 And since therefore it is not so, that no man can live 
 alone ; but must, of necessity, both help and be holpen 
 l^fieljyed^ of others ; what can be better than Good Manners, 
 that make every man glad and willing to do one for 
 another? that joineth us together in love and friendship; 
 and helpeth us in all kinds of necessities ? Surely, nothing ! 
 
 Wherefore, whoso willeth to be rich, let him learn 
 Manners ! which teach how to get, or to retain, friends ; 
 which are the very riches. 
 
 Whoso desireth honour, let him study virtuous Man- 
 ners ! which are the only thing in Man worthy to be 
 honoured. 
 
 Finally, whatsoever any man would attain, let him 
 learn Moral Wisdom ; without which nothing that is good 
 may be obtained. 
 
 Which, that it might the more easily be learned; 
 according to our promise in the First Book, we purpose, in 
 this following, to set forth the Precepts and Counsels of 
 those Philosophers, whose Lives we shewed in our former 
 Book : instantly \jirgently~\ exhorting all men, not only to 
 read, but also to follow, the same. And although Saint 
 Paul hath bid. Beware that no man deceive us with 
 Philosophy ! he meant not Moral ; as many learned Clerks, 
 Writing upon the same, 4)lainly do testify : who counsel all 
 men to follow it, namely, so much as agreeth with the 
 Commandments of GOD ; repugnant whereto, ye shall find 
 little in this book. 
 
 And because ye may the better understand what these 
 
 79 
 
What these Philosophers thought of God. 
 
 Philosophers thought of GOD ; here shall be set together 
 such Sentences as they have spoken of him, and of his 
 power ; and, after, of the Soul, and so forth ; according as 
 was promised in the First Book : from the reading whereof, 
 since the commodities are innumerable, I will keep you 
 no longer. 
 
 80 
 
Chapter II. 
 Of God; of his power, and of his works. 
 
 Hermes. 
 
 THAT IS GOD ; which lacketh beginning and ending : 
 which GOD, being made of none, hath, by his own 
 power, created all things. 
 
 GOD knoweth and seeth both the deeds and 
 thoughts of all men : from whose knowledge 
 nothing may be hid. 
 
 Socrates. 
 GOD esteemeth greatly virtuous people ; though in 
 this World they be little set by. 
 
 GOD, the author of goodness, hath created all good 
 things. 
 
 Plato. 
 GOD is careful for all ; as well small as great. 
 The most glorious and mighty Beginner is GOD ; 
 which in the beginning created the world. 
 
 GOD is the principal and chief God ; above all Nature ; 
 whom all creatures honour and look for. 
 
 Aristotle. 
 It should seem that GOD careth not for wicked people. 
 No man may escape the just judgement of GOD. 
 
 Hermes, 
 GOD will reward every man according to his works. 
 No man can be just, without the fear of GOD. 
 
 Socrates. 
 The remembrance of GOD keepeth men from evil. 
 If thou wilt know GOD ; enforce thyself to know no 
 wicked people ! 
 
 Hermes. 
 Rejoice, and thank GOD! as well in 'adversity as in 
 prosperity. 
 3 Baldwin. 6 81 
 
God dwelleth in a clean and pure Soul. God. 
 
 Pythagoras. 
 
 It is a right honourable and blessed thing to serve 
 GOD, and [to] sanctify his saints. 
 
 The worship of GOD consisteth not in words ; but in 
 works. 
 
 Worship GOD with a clean heart ! pray unto him ! and 
 he Avill advance you ! 
 
 Hermes. 
 
 When ye will fast ; purge your Souls from filth, and 
 abstain from sin ! For GOD is better pleased therewith, 
 than with abstaining from meats. 
 
 He that is not content with the small gifts that GOD 
 giveth him, is unworthy to have any better. 
 
 Though GOD exalt thee in this World ; be not proud, 
 nor despise any man therefore ! nor think not thyself 
 better than another ! but remember how that GOD, by 
 creation, hath made ail men [a] like. 
 
 Plato. 
 
 GOD hath not, in this world, a more convenient and 
 meet dwelling place, than in a clean and pure Soul. 
 
 It is better to be a poor man believing in GOD ; than to 
 be rich putting doubts of him. 
 
 GOD loveth them that be disobedient to their bodily 
 lusts. 
 
 Hermes. 
 
 Prayer is the chiefest thing that Man may present 
 GOD withal. 
 
 Socrates. 
 
 If thou wouldest obtain anything of GOD ; frame thy 
 works according to his will ! 
 
 Swear not by GOD, for any lucre ; although thy cause 
 be just ! 
 
 Xenophon. 
 
 Pray to GOD at the beginning of thy works ! that thou 
 mayest bring them to [a] good conclusion. 
 
 Be not too careful for Avorldly riches ; for GOD hath 
 provided for each man sufficient. 
 
 Pythagoras. 
 Enforce thyself to know GOD ; and to fear him ! 
 82 
 
God. Discretion and Wisdom come from God. 
 
 Desire nothing of GOD, save what is profitable ! for he 
 will grant nothing unjustly asked. 
 
 GOD hateth the prayers and sacrifices of wicked people. 
 
 Socrates. 
 
 A good man is the similitude of GOD. 
 
 It is the duty of a wise man to be careful in such 
 things as pertain unto GOD. 
 
 Put your trust in GOD ; and he will advance you ! 
 
 Forasmuch as all men, although they be great sinners, 
 receive daily great benefits of GOD : therefore are we all 
 bound to thank him for his grace ; and to ask him forgiveness 
 for our sins and trespasses. 
 
 The fear of GOD is the beginning of wisdom. 
 
 By the fear of GOD, we attain help of the HOLY 
 GHOST; which shall open to us the Gates of Salvation; 
 whereinto our Souls shall enter, with them that have 
 deserved everlasting life. 
 
 Her'tnes. 
 
 He that feareth GOD as he ought, shall never fall into 
 the paths that lead men unto evil. 
 
 Pythagoras. 
 
 The time and riches are best bestowed, that are 
 employed about the service of GOD. 
 
 It is wisdom to love GOD. For he that loveth GOD, 
 doth that which GOD loveth : which whoso doth, shall be 
 sure to be beloved of GOD. 
 
 Aristotle. 
 
 Science is had by diligence : but Discretion and Wisdom 
 Cometh from GOD. 
 
 Commit all thy causes to GOD, without any exception ! 
 
 Plato. 
 He is wise that disposeth his tongue to speak of GOD ; 
 and he that knoweth him not, is most fool of all ! 
 
 • Socrates. 
 
 Speak ever of GOD ; and he will always put good words 
 in thy mouth. 
 
 He that loveth GOD best dreadeth him most. 
 Put thy trust in GOD, and pray unto him ; and he will 
 
 83 
 
' Think on his mercy, and his righteousness ! ' God. 
 
 keep thee from a wicked Wife ! for which there is none other 
 remedy. 
 
 If it chance thee to come in a place where men talk of 
 GOD ; abide thou there ! For if thou be a fool, thou shall 
 become wise ! and if thou be wise, thy wisdom shall 
 increase ! 
 
 Pythagoras. 
 
 Fear the Vengeance of GOD as much as thou mayest ! 
 and that shall keep thee from sin : and when thou thinkest 
 of his Mercy, remember also his Righteousness ! 
 
 T hales. 
 Let thy words and thoughts be evermore of GOD ! For 
 to speak and think of GOD surmounteth so much all other 
 words and thoughts, as GOD himself surmounteth all other 
 creatures. 
 
 Seneca. 
 To remember that GOD seeth and beholdeth us always, 
 is a good preservative to keep us from all kinds of sin. 
 
 The Sum of All. 
 
 GOD is a substance for ever durable, 
 
 Eterne, Omnipotent, Merciful, and Just ; 
 Which guideth all things in order convenable. 
 
 A God in whom each man ought for to trust ; 
 Who, for prayer, gives grace to mortify each lust. 
 
 In whose fear and love, all that shall here endure 
 Shall, after this life, of better life be sure. 
 
 8$ 
 
Chapter III. 
 Of the Soul ; and [the] governaftce thereof. 
 
 Herfnes. 
 
 THE MOST EXCELLENT thing that GOD hath 
 created on earth is a Man : and the richest thing 
 to him is his Soul a^nd Reason ; by which he 
 keepeth Justice, and escheweth Sin. 
 
 The Soul is an incorruptible substance ; apt to 
 receive either pain or pleasure, both here and elsewhere. 
 
 Pythagoras. 
 When a reasonable Soul forsaketh his divine nature, 
 and becometh beast-like ; it dieth. For though the substance 
 of the Soul be incorruptible : yet, lacking the use of Reason, 
 it is reputed dead ; for it losetli the Intellective Life. 
 
 Plato. 
 By the justice of GOD, the Soul must needs be 
 immortal ; and therefore no man ought to neglect it. For 
 though the body die ; yet the Soul dieth not ! 
 
 Socrates. 
 The Souls of the good shall live into a better life ; but 
 the evil Souls into a worse. 
 
 Plato. 
 
 If death were the dissolving both of body and Soul ; then 
 happy were the wicked ! which, rid of their body, should also 
 be rid of their Soul and wickedness. But forsomuch as it is 
 evident that the Soul is immortal ; there is left no comfort 
 for the wicked to trust in. 
 
 The Soul, when the body dieth, carrieth nothing with it 
 ])ut her Virtue and Letyning ; and hath of itself none other 
 help. Wherefore all such as, for the multitude of their sins 
 and mischiefs, are hopeless ; and such as have committed 
 sacrilege, slaughters, with other such like wickedness : the 
 justice of GOD, and their own deserts, damn them unto 
 
 85 
 
The Soul that folio weth Virtue shall see God ! The Soui. 
 
 everlasting death; from which they shall never he delivered. 
 But such as have lived more godly than others, being, by 
 death delivered from the prison of the body, shall ascend up 
 into a purer life, and dwell in heaven everlastingly. 
 
 The immortality of the Soul excludeth all hope from 
 the wicked ; and establisheth the good in their goodness. 
 
 Socrates. 
 The Soul that followeth Virtue shall see GOD. 
 
 Aristotle. 
 
 As the beginning of our creation cometh of GOD ; so is 
 it meet that, after death, our Soul return to him again. 
 
 Boethius. 
 
 The Soul despiseth all worldly business ; which, being 
 occupied about heavenly matters, rejoiceth to be delivered 
 from these earthly bonds. 
 
 Aristotle. 
 
 The delights of the Soul are. To know her Maker ; to 
 consider the works of heaven ; and to know her own estate 
 and being. 
 
 Solon. 
 
 A clean Soul delighteth not in unclean things. 
 
 The Soul knoweth all things. Wherefore he that 
 knoweth his Soul, knoweth all things : and he that 
 knoweth not his Soul, knoweth nothing. 
 
 Little teaching sufficeth the good Soul : but to the evil, 
 much teaching availeth not. 
 
 Plato. 
 
 Wine unmeasurably taken, is an enemy to the Soul. 
 
 He that fixeth his mind wholly upon the World, loseth 
 his Soul : but he that thinketh upon his Soul, hateth the 
 World. 
 
 The well-disposed Soul loveth to do well : but the evil, 
 desireth to do harm. 
 
 Seneca. 
 
 The good Soul graffeth \_grafteth, implantetli] goodness; 
 whereof salvation is the fruit : but the evil, planteth vices ; 
 the fruit whereof is damnation. 
 
 The good Soul is known, in that it gladly receiveth 
 truth : but the evil, by the delight that it hath in lies. 
 86 
 
Sickness, the prison of the body ; Sorrow, of the Soul. 
 
 The Souls of the good be sorroAvful for the works of 
 the wicked. 
 
 Pythagoras. 
 
 A good Soul hath neither too great joy, nor too great 
 sorrow: for it rejoiceth in goodness; and it sorroweth in 
 wickedness. By the means whereof, when it beholdeth all 
 things, and seeth the good and bad so mingled together, it 
 can neither rejoice greatly; nor be grieved with over much 
 sorrow. 
 
 Plato. 
 
 The Soul is lost that delighteth in covetousness. 
 Whoso desireth the life of his Soul, ought to mortify 
 it with the body, and give it trouble in this world. 
 
 Aristotle. 
 
 The vanities of the World are a hindrance to the Soul. 
 It is better, for the Soul's sake, to suffer death ; than 
 to lose the Soul, for the love of this life. 
 
 ^ Hermes. 
 
 While the Soul is in company with good people, it is in 
 joy: but when it is among the evil, it is in sorrow and 
 heaviness. 
 
 He is in great danger, that looketh not to his Soul. 
 
 Sickness is the Prison of the body; and Sorrow, the 
 Prison of the Soul. 
 
 Socrates. 
 A wise man ought to look as carefully to his Soul, as 
 to his body. 
 
 Seneca. 
 
 It is better to have a Soul garnished with Virtue and 
 Knowledge, than a body decked with gorgeous apparel. 
 
 Wisdom, Virtue, and Understanding, are the garnish- 
 ings [adornme7its^ of the Soul. 
 
 ^Pythagorsis. 
 
 Order thyself so, that thy Soul may always be in good 
 estate ; whatsoever become of thy body. 
 
 Dispose thy Soul to all good and necessary things ! 
 
 87 
 
Patience cometli by the grace of the Soul. The soui. 
 
 Plato. 
 
 Evil men, by their bodily strength, resist their mis- 
 fortunes : but good men, by virtue of the Soul, suffer them 
 patiently. Which patience cometh not by might of arm, 
 [not] by strength of hand, nor by force of body ; but by 
 grace of the Soul: by which we resist covetise [covetousness] 
 and other worldly pleasures ; hoping to be rewarded there- 
 fore with eternal bliss. 
 
 Aristotle. 
 
 Blessed is the Soul that is not infected with the filthi- 
 ness of this World. ^ 
 
 Plato. 
 
 Woe be to the sinful Soul ; that hath no power to 
 return to her own place ! Avliose filthy works of bodily 
 pleasure do hinder her from her blissful state ; and keepeth 
 her down from the presence of GOD. 
 
 The Sum of All. 
 
 Of all the good creatures of GOD's creating. 
 
 Most pure and precious is the Soul of Man. 
 A perfect substance, at no time abating ; 
 
 Which, with the body, the Passions suffer can. 
 In Virtue joyous ; in Vice both woe and wan : 
 Which, after death, shall receive the reward 
 Of works, which in lifetime it most did regard. 
 
Chapter IY. 
 Of the World ; the love, and pleasures, thereof. 
 
 T 
 
 Aristotle. 
 
 HE WORLD WAS created by the divine purvey- 
 ance of GOD. 
 
 Plato. 
 The goodness of GOD v^as the cause of the 
 world's creation. 
 
 Hermes. 
 
 GOD created this world a place of Pleasure and 
 Reward : wherefore such as in it suffer Adversity, shall in 
 another be recompensed with Pleasure. 
 
 Seneca. 
 
 This world is a way full of hid thistles ; wherefore 
 every man ought to beware how he walketh, for [fear of] 
 pricking of himself. 
 
 Pythagoras. 
 
 He is not wise, which, knowing that he must depart 
 from the world, busieth himself therein to make great 
 buildings. 
 
 The World is like a brenning [burning^ fire : whereof a 
 little is good to warm a man ; but if he take too much, it 
 will brenne [burfi] him altogether. 
 
 Socrates. 
 
 He that loveth the W^orld, hath great travail [labour]; 
 but he that hateth it, hath rest. 
 
 He that loveth the World shall not fail of one of these 
 •inconveniences, or bothic that is, either to displease GOD, or 
 else to be envied of mightier men than himself. 
 
 This World is but a Passage into the other: wherefore 
 he that prepareth him things necessary for that Passage, is 
 sure from all perils. 
 
 89 
 
The World, the delight of an hour ; the sorrow of days. 
 
 Hermes. 
 
 This World is the delight of an hour, and the sorrow 
 of many days : but the other World is great rest and long joy. 
 
 He that seeketh the pleasures of this World followeth a 
 Shadow ; which (when he thinketh he is surest of) vanisheth, 
 and is nothing. 
 
 Seneca. 
 
 Man hath never perfect rest and joy in this World ; nor 
 possesseth always his own winning. 
 
 Socrates. 
 
 The love of this World stoppeth Man's ears from hearing 
 Wisdom ; and blindeth his eyes from seeing through it. 
 Also it causeth a man to be envied ; and keepeth him from 
 doing any good. 
 
 Aristotle. 
 
 This World giveth to them that abide an example, by 
 them that depart. 
 
 He that trusteth to this World is deceived ; and he that 
 is suspicious [of it] is in great sorrow. 
 
 He that delighteth in this World must needs fall into 
 one of these two griefs : either to lack that which he 
 coveteth ; or to lose that which he hath won with great pain. 
 
 Pythagoras. 
 
 He that loveth this World is like unto one that 
 entereth into \_goeth upori] the sea. For if he escape the 
 perils, men will say, ' He is fortunate ! ' : but if he perish, 
 they will say, ' He is wilfully deceived ! ' 
 
 Seneca. 
 
 Trust not the World ! for it payeth never that it 
 promiseth. 
 
 He that yieldeth himself to the World ought to dispose 
 himself to three things ; which he cannot avoid. First, to 
 Poverty : for he shall never attain to the riches that he 
 desireth. Secondly, to suffer great Pain and Trouble. 
 Thirdly, to Business without expedition. 
 
 90 
 
The World. Each 0116 lives by his winning. 
 
 The Sum of All. 
 
 The World is a region diverse and variable, 
 
 Of GOD created, in the beginning, 
 To contain his creatures of kinds innumerable ; 
 Wherein each one should live by his vanning. 
 Whose many pleasures are cause of great sinning : 
 Wherefore all that gladly, as vain, do them hate, 
 Shall, after this world, have permanent estate. 
 
 91 
 
Chaptek v. 
 Of Death : not to be feared. 
 
 Hermes. 
 
 DEATH IS THE dissolution of the body. 
 Socrates. 
 Death is not to be feared of them that be good. 
 
 Plato. 
 Death is a thing that cannot be eschewed [avoided] ; 
 wherefore it ought the less to be feared. 
 
 Pythagoras. 
 
 None need to fear Death ; save those which have 
 committed so much iniquity as, after death, deserveth 
 damnation. 
 
 Death ought rather to be desired, than despised. For 
 it changeth us from this World of Uncleanness and Shame 
 to the pure World of Worship ; from this Transitory Life 
 to Life Everlasting ; from this World of Folly and Vanities 
 to the World of Wisdom, Reason, and Truth ; and from this 
 World of Travail and Pain to the World of Rest and 
 Consolation. 
 
 Aristotle. 
 Death is Life to him that looketh to have joy after it. 
 
 Socrates. 
 A worshipful Death is better than a miserable Life. 
 He that liveth well, shall die well. 
 
 Solon. 
 Death is the rest of covetous people. 
 Death of the evil, is the surety of the good. 
 
 Plato. 
 He which feareth to have pains after death, ought, in 
 his lifetime, to avoid the peril; which is his own wickedness. 
 92 
 
Death, PraisG 110 man before death ! 
 
 Isocrates. 
 Praise no man before death : for death is the discoverer 
 of all his works. 
 
 Life judgeth indirectly of death. 
 
 Seneca. 
 Death is the finisher of all tribulation and sorrow. 
 
 Hermes. 
 Despise bodily death ; and it shall be life to thy Soul ! 
 Follow Truth ; and thou shalt be saved ! 
 
 None fear to die ; save such as lack Wit and Reason. 
 
 Plato. 
 For unrighteousness and other mischievous deeds, the 
 Soul, after death, is sore punished. 
 
 Aristotle. 
 
 Death is none other thing but the departing of the 
 Soul from the body. 
 
 A wise man ought rather to rejoice, than to be sorry, 
 for his death. 
 
 Boethius. 
 Death despiseth all riches and glory ; and rolleth both 
 rich, and poor, folk together. 
 
 Seneca. 
 
 It is not death, but the remembrance thereof, that 
 maketh us fearful. 
 
 Death is sweet to them that live in sorrow. 
 
 Wisdom makes men to despise death: and ought there- 
 fore of all men to be embraced, as the best remedy against 
 the fear of Death. 
 
 The Sum of All. 
 
 Death (the dissolver of each mortal body) 
 
 Driveth all again to their first matter — dust : 
 Which, while we live, should put us in memory 
 • Prom whence we came, and hence to what we must ; 
 
 Fearful to the evil; but joyful to the just. 
 Who, after this life, through death transitory. 
 For deathless Life joined to Joy do trust; 
 Whose life, by death, is led to greater glory. 
 
 93 
 
Chapter VI. 
 Of Friendship, and Friends. 
 
 Cicero. 
 
 FRIENDSHIP IS TO be preferred before all worldly 
 things : because there is nothing more agreeable 
 with Nature ; nor that helpeth Man more, either in 
 prosperity, or in adversity. 
 
 Friendship is nothing else but the agreement 
 of divine and worldly things with good will and charity : 
 and is the chiefest Virtue, Wisdom only excepted, that 
 GOD hath given unto Men. 
 
 Pythagoras. 
 True and perfect Friendship is, to make one heart and 
 mind of many hearts and bodies. 
 
 Plato. 
 
 Friendship ought to be engendered of Equalness : for 
 where Equality is not. Friendship may not long continue. 
 
 Friendship is a great furtherance to a man's felicity ; 
 and without it, no wealth \^pros^erity\ may be perfect. 
 
 Cicero. 
 He that would endeavour to take away Friendship 
 from the fellowship of Man's life, should seem to take away 
 the sun from the world. 
 
 Aristotle. 
 The agreement of evil men in mischief is not Friend- 
 ship. For Friendship is so pure of itself, that it will not be 
 used in evil. 
 
 Socrates. 
 Likeness of Manners engehdereth Friendship. 
 
 Plato. 
 Good Will is the beginner of Friendship; which, by 
 use, causeth Friendship to follow. 
 94 
 
Friendship. Friendship is better than Riches. 
 
 Isocrates. 
 Distance of place severeth not, neither hindereth, 
 Friendship : but it may let [hinder] the operation thereof. 
 Friendship is better than Riches. 
 
 Xenophon. 
 
 There is neither Friendship, nor Justice, in them, 
 among whom there is nothing in common. 
 
 There is no man that would choose to live without 
 Friends ; although he had plenty of all other riches. 
 
 Socrates. 
 Every man is, by nature, friendly to everybody. 
 
 Aj^stotle. 
 
 It is the property of Friends to live and love together. 
 
 They are no trusty Friends, that become Friends for 
 profit, or for pleasure. 
 
 The Friendship that is between good and honest men 
 cannot be broke [n] , nor altered. 
 
 Plato. 
 Friendship is the lover of Love. 
 
 Such as become Friends for riches', profit's, or pleasures' 
 sake, as soon as these fail, cease to be friendly. 
 
 Isocrates. 
 A man ought to be the same to his Friend, that he would 
 be to himself. For a Friend is himself in another person. 
 
 Plato. 
 There cannot be a Friendship between a Servant and 
 his Master ; inasmuch as their estates be unequal : but, for- 
 asmuch as they be both men, there may; because that in 
 manhood they be both equal. 
 
 Hermes. 
 An evil man is neither his own friend; nor yet any 
 other man's. 
 
 Aristotle. 
 m Friends, in adversity, are a Refuge ; and in prosperity, 
 a Pleasure and Delight, to communicate our pleasures 
 withal. 
 
 Hermes. 
 Among Friends all things be common. 
 
 95 
 
Be slow to Friendship ; but continue in it ! Friendship. 
 
 If thou desire to be thought a Friend ; do thou the 
 works that belong to a Friend ! 
 
 Cicero. 
 A true Friend is more to be esteemed than kinsfolk. 
 He is a very Friend, that lightly [easily^ forgetteth his 
 Friend's offence. 
 
 One special Friend is better than many common 
 Friends. 
 
 Seneca. 
 
 He is a good Friend that doth his Friend good ; and a 
 mighty Friend that defendeth his Friend from ha^rm. 
 
 There is no greater riches than the agreement of good 
 men's minds. 
 
 Pythagoras. 
 
 If thy Friend misorderTeth] himself towards thee; break 
 not off Friendship therefore immediately ! but rather assay 
 [endeavour^ by all means to reform him : so shalt thou not 
 only retain thine old Friend; but shalt also double his 
 friendship. 
 
 If thou desire that thy Friend's love may always con- 
 tinue; be courteous and gentle towards him, both in speech 
 and also in manners ! forbear [hear ivitli] him in his anger ! 
 reprove him gently in his error ! and comfort him in his 
 adversity ! 
 
 Isocrates. 
 
 Be as mindful of thy absent Friends, as of them that 
 be present ! 
 
 Do good to thy Friends, that they may be the friendlier ; 
 and to thine enemies, that they may be thy Friends ! 
 
 Be not rash in taking of a Friend ; and when thou hast 
 taken him, cast him not off again ! 
 
 Aristotle. 
 Admit none thy Friend ; except thou know first how 
 he hath behaved himself with his other friends before ! For 
 look, how he hath served them ; and so will he serve thee ! 
 
 Periander. 
 
 Be slow to fall into Friendship ; but, when thou art in, 
 continue ! 
 
 Prove not thy friend, with damage ; nor use thou him, 
 unproved ! This mayest thou do, if, when thou hast no 
 need, thou feign thyself to be needy. In which, if he help 
 96 
 
Friendship. Get friendship of them that follow Truth ! 
 
 thee, thou art never the worse; but if he refuse, then 
 knowest thou, by feigning, how far to trust him. 
 
 Plato, 
 Get friendship of them that follow Truth ! 
 Prove thy Friend with adversity ; and with fellowship 
 in danger! 
 
 Seneca. 
 
 So use thy Friend, as if he afterwards should be thine 
 enemy ! 
 
 Scornful men are dangerous Friends ! 
 
 Hermes. 
 Whoso loveth good manners persevereth in Friendship. 
 
 Socrates. 
 
 The injury of a Friend is more grievous than the injury 
 of an enemy. 
 
 Boethius. 
 Better is an open enemy than a friendly foe ! 
 
 Seneca. 
 
 It is a sweet pleasure for a man to help, and to be 
 holpen of, his friends. 
 
 Aristotle. 
 
 Friendship is the chiefest good in a city. 
 
 Kingdoms are preserved and maintained by Friends 
 and Friendship. 
 
 Seneca. 
 
 Consult and determine all things with thy friend ; but 
 with thyself first ! 
 
 He doth amiss that seeketh a Friend in the Market ; 
 and alloweth [approveth of] him at a Banquet or Feast. 
 
 It is more pleasant to make a Friend, than to have a 
 Friend. 
 
 There be many that lack no Friends ; and yet lack 
 Friendship. 
 
 A wise man, although he be content and satisfied with 
 himself, yet will he have Friends ; because he will not be 
 destitute of so great a virtue. 
 
 What can be more pleasant than a man to have a 
 Friend ; with whom he may be bold to talk anything as 
 boldly as with himself ? 
 3 Baldwin. 7 97 
 
Friendship, the second of the Moral Virtues. Friendship. 
 
 Bear witness rather against Friendship, than against 
 Truth ! 
 
 Care not what riches thou lose, for the winning of true 
 Friends ! 
 
 The Slim of All. 
 
 Friendship, which is the agreement of minds 
 
 In truth and love, is the chiefest Virtue 
 Of Moral Virtues, that in the World Man finds. 
 Wherefore in the World to live whoso minds, 
 
 Ought Friendship to get ; and got, to ensue. 
 By love, not by lucre that True Friendship blinds, 
 
 Knit with a heart where rancour never grew : 
 Which knot. Estates' Equality so binds. 
 
 That to dissolve, in vain may Fortune sue. 
 Though Malice help ; which two all glory grinds. 
 So strong is Friendship, as no stormy Winds 
 
 Have might to move, nor Fear force to subdue ; 
 Where all these points be settled in their kinds. 
 
c 
 
 Chapter VII. 
 
 Of Counsel and Counsellors. 
 
 Aristotle. 
 OUNSEL IS a holy thing. 
 
 Plato. 
 There cannot be in Man a more divine thing 
 than to ask Counsel how for to order himself. 
 
 Socrates. "^ 
 
 Counsel is the Key of Certainty. 
 
 Isocrates. 
 
 Be secret in Counsel ; and take heed what ye speak 
 before your enemies ! 
 
 He that giveth good Counsel to another, beginneth to 
 profit himself. 
 
 Wrath and Hastiness are very evil Counsellors. 
 
 If thou wouldest know a man's counsel in any matter, 
 and wouldest not him to know thine intent ; talk as if thy 
 matter were another man's : so shalt thou know his judge- 
 ment therein ; and he [be] never the wiser of that thou 
 intendest ! 
 
 Seneca. 
 
 When thou wilt take Counsel in any matter ; mark 
 well thy Counsellors, how they order their own business ! 
 For if they be evil Counsellors towards themselves, they 
 will be worse towards other men ! 
 
 Take no Counsel of him that hath his heart set upon 
 the World ! for his advice shall be after his pleasance 
 [j)leasure] ! 
 
 Xenophon. 
 
 Good Counsel is th^End and Beginning of every work. 
 
 Socrates. 
 He is discreet that keepeth his own Counsel ; and he is 
 unwise that discovereth it. 
 
 99 
 
A wise man ouo^ht to take Counsel. counsel. 
 
 •^to 
 
 Make not an angry man, nor a drunkard, of thy Counsel, 
 nor any that is in suhjection to a woman : for it is not 
 possible that they should keep close thy secrets. 
 
 Aristotle. 
 He that keepeth secret that which is required [enqtiired 
 of] doth well ; but he that keepeth secret that which is not 
 required, is to be trusted. 
 
 Soc7rites. 
 
 If thou thyself canst not keep thine own Counsel ; 
 much less will others, to whom thou shewest it ! 
 
 A wise man ought to take Counsel, for fear of mixing 
 his Will with his Wit. 
 
 The Sum of All. 
 
 Counsel is a thing so needful and holy, 
 
 That, without it, no work may prosper well : 
 Wherefore it behoves him, that hateth his folly, 
 Naught to begin, without he take Counsel : 
 Which whoso useth, shall never him repent 
 Of time or travail that he therein hath spent. 
 
 100 
 
Chaptek VIII. 
 
 Of Riches and Poverty. 
 
 Plato. 
 
 UFFISANCE ^sufficiency'] is better in Riches, than 
 Abundance. 
 
 S 
 
 w 1 Pythagoras. 
 
 He is not rich, that enjoyeth not his own 
 goods. 
 
 Aristotle. 
 
 Virtue is greater Riches than either Silver or Gold. 
 
 Hermes. 
 Labour for the Riches that, after death, profit the Soul ! 
 
 Plato. 
 
 Wisdom is the Treasure of the Wit ; wherewith every 
 >' man ought to enrich him [self] . 
 
 A covetous man cannot be rich. 
 
 To delight in Riches is a dangerous vice. 
 
 Poverty with surety is better than Riches with fear. 
 
 Solon. 
 
 Purchase [obtain] thy Riches truly; and spend them 
 liberally ! 
 
 Abstinence from Covetise [Covetousness] is great Riches. 
 
 Plato. 
 
 The thing that maketh me oftenest to rejoice is, 
 because I have so little regarded gold and silver. For if I 
 had gathered great treasures, I should also have gathered 
 great and heavy thoughts: where [as] Wisdom daily in- 
 creaseth in me both joy and gladness. 
 
 Seneca. 
 
 Joyous and glad Poverty is an honest thing. 
 
 101 
 
He hath most, that coveteth least. Riches. 
 
 He is not to be thought poor ; whom the little that he 
 hath, sufficeth. 
 
 Not he that hath little, but he that desireth much, is 
 poor. 
 
 He is rich, that contenteth himself with his Poverty. 
 
 A wise man needeth nothing. 
 
 There is no fault in Poverty : but their minds that so 
 think it, are faulty. 
 
 He is mighty which, having Riches, is poor : but he is 
 more mighty which, being poor, is rich. 
 
 None are in more surety, than they that lack most 
 Riches. 
 
 Not to desire Riches is the greatest Riches. 
 
 To know how to use Poverty well, is a great blessedness. 
 
 He hath most, that coveteth least. 
 
 No man is poor ; but he that thinketh himself poor. 
 
 He that is content and satisfied with himself, is born 
 with great Riches. 
 
 Riches, for the most part, are hurtful to those that 
 possess them. 
 
 The Effect of All, 
 
 Since that perfect Riches is Suffisance ; 
 
 He is more rich, content with Poverty, 
 Than he which hath of Treasure's abundance : 
 Which no man may possess well with surety. 
 Richest is he, that can himself satisfy 
 
 With fewest things, which be both safe and sure: 
 Where Fortune's gifts be doubtful to endure. 
 
 102 
 
Chapter IX. 
 Of Silence, Speech, and Communication. 
 
 Socrates. 
 
 SILENCE AND SPEECH are both good, used in due 
 time : but, otherwise used, are both naught. 
 Silence in a woman is a great and a goodly 
 virtue. 
 
 Pythagoras. 
 By Silence, the discretion of a man is known : and a 
 fool, keeping Silence, seemeth to be wise. 
 
 Much hurt hath grown of Speech ; but never none of 
 Silence. 
 
 Socrates. 
 
 The profit of Silence is less than the profit of Speech ; 
 and the harm of Speech is more than the harm of Silence. 
 
 Pythagoras. 
 
 A fool is known by his Speech ; and a wise man by 
 [his] Silence. 
 
 Diogenes. 
 
 There is a great virtue in a man's ears. 
 
 He that blabbeth much declareth himself to have small 
 knowledge. 
 
 He that will not keep Silence is to be blamed : and he 
 that speaketh not till he be bidden is to be praised. 
 
 It is better to hear, than to speak. 
 
 Either talk of Virtue thyself; or give ear to them that 
 will talk thereof ! 
 
 Hermes. 
 
 Multiply Silence ! so shalt thou avoid many perils ! 
 Silence is the answer of foolish questions. 
 Of all good things, the greatest quantity is the best; 
 save of words. 
 
 103 
 
To talk of God is the best Communication. silence. 
 
 Tholes. 
 
 We ought to hear double as much as we speak : and 
 therefore hath Nature given us two ears, and but one tongue. 
 
 Socrates. 
 
 A man hath power over his Words till they be spoken ; 
 but after they be uttered, they have power over him. 
 
 A man ought to consider before, what he will speak : 
 and to utter nothing that may re]3ent him afterwards. 
 
 Pittacus. 
 
 He that speaketh little, hearkeneth and learneth at the 
 Speech of others : but when he speaketh, others learn of 
 him. 
 
 Plato. 
 
 Words, without good effect, are like a great water that 
 drowneth the people, and doth itself no profit. 
 
 The filth of Worldly Wisdom is known by much Speech. 
 
 Seneca. 
 
 He knoweth not how to speak, that knoweth not how 
 to hold his peace. 
 
 It is better to speak well, than to keep Silence ; and it 
 is better to keep Silence, than to speak evil. 
 
 Socrates. 
 To talk of GOD is the best Communication ; and to 
 think upon him is the best Silence. 
 
 The Sum of All. 
 
 Both Speech and Silence are excellent virtues. 
 
 Used in time and place convenient : 
 Of which the best, and easiest to abuse. 
 
 Is Speech, for which men oftentimes repent ; 
 So do they not, because they be silent. 
 
 Yet be not dumb ; nor give thy tongue the lease ! 
 But speak thou well, or hear and hold thy peace ! 
 
 104 
 
I 
 
 'k 
 
 Chaptek X. 
 
 0/ Kings, Rulers, and Governors : 
 how they should i^ule their subjects. 
 
 Aristotle. 
 
 INGS, RULERS, AND GOVERNORS, should first 
 rule themselves ; and then their subjects. 
 
 Plato. 
 
 He is unmeet to rule others, that cannot rule 
 himself. 
 None ought to rule, except he first have learned to obey. 
 Drunkenness, Hastiness, and Covetise, are to be abhorred 
 of all men : but specially of Princes and Rulers. 
 
 Herjnes. 
 If a King be negligent in searching the works of his 
 enemies, and the hearts and wills of his subjects; he shall 
 not long be in surety in his realm. 
 
 The strength of a King is the friendship and love of his 
 people. 
 
 Pythagoras. 
 
 The subjects are to their King, as a wind is to a fire; 
 for the stronger that the wind is, the greater is the fire. 
 
 The King that followeth Truth, and ruleth according to 
 Justice, shall reign quietly : but he that doth the contrary, 
 seeketh another to reign for him. 
 
 Plato. 
 
 When Covetise [^Covetousness'] is bound to the King, 
 the realm is in prosperity : but when the King is bound to 
 Covetise, the realm is in^n evil taking. 
 
 Aristotle. 
 
 A King's good word is better than a great gift of 
 another man. 
 
 105 
 
Conscience, a King's most secret Counsellor. Kings, etc. 
 
 Hermes. 
 
 The most secret Councillor of a King is his Conscience; 
 and his virtuous deeds are his chiefest treasures. 
 
 Aristotle. 
 
 It is not so great an honour for a King to conquer, as 
 for to govern them well whom he hath conquered. 
 
 If a King be merciful, his estate shall prosper, and his 
 wisdom shall help him in his need. If he be JQst, his 
 subjects shall rejoice in him ; and his reign shall prosper, 
 and his estate continue. 
 
 Socrates. 
 
 A King ought not to trust him greatly, that is covetous, 
 which setteth his mind wholly to great riches ; nor him, 
 that is a flatterer ; nor any to whom he hath done wrong ; 
 nor in him that is at truce with his enemies. 
 
 Plutarch. 
 
 A King ought to refrain the company of vicious 
 persons : for the evil which they do in his company, is 
 reputed his. 
 
 It becometh a King to take good heed to his Councillors, 
 [as to] who follow his lusts [wishes'], and which intend the 
 common weal, that he may know whom for to trust. 
 
 Solon. 
 
 It appertaineth to Princes to see that their children be 
 well brought up, informed in Wisdom, and instruct [ed] in 
 Manners ; that they may be able, after them, wisely to rule 
 and govern their Kingdoms. 
 
 Her^nes. 
 
 Ye, Kings ! remember, first, your King, the Governor of 
 all! and as ye would be honoured of your subjects, so 
 honour ye him ! Use no familiarity with any vicious 
 person ! Trust none with your secrets, before ye have 
 proved them ! Sleep no more than shall suffice [for] the 
 sustentation of your bodies ! Love righteousness and truth ! 
 Embrace wisdom ! Feed measurably ! Reward your trusty 
 friends ! Favour your Communalty ; considering that, by it, 
 your realms are maintained ! Love learned men ! that the 
 ignorant may thereby be encouraged to Learning. Defend 
 the true and just, and punish the evil, doers ! that others, 
 106 
 
Kings, etc. Rule, by Law, by Love, by Justice, and by Right ! 
 
 [ad]monished thereby, may flee the like vices. Cut off 
 the stealers' hands ! Hang up thieves and robbers ! that 
 the highways may be the surer. Stone the advouterers 
 [adulterers] ! Beware of liars and flatterers ; and punish 
 them ! Suffer not swearers to escape scot free ! Visit your 
 prisoners; and deliver the unguilty! Punish immediately 
 such as have deserved it ! Follow not your own wills ; but 
 be" ruled by counsel; so shall you give yourselves rest, and 
 labour unto others. Be not too suspicious ! for that shall 
 both disquiet yourselves ; and also cause men to draw from 
 you. 
 
 Aristotle. 
 It is a great chastisement to the people to have a 
 righteous Prince : and it is a great corruption unto them to 
 have a corrupt and vicious Ruler. 
 
 Plutmxh. 
 A King ought to be of a good courage ; to be courteous, 
 free, and liberal ; to refrain his wrath where he ought, and 
 shew it where it needeth ; to keep him[self] from covetise, 
 to execute true justice, and to follow the virtuous examples 
 of his good predecessors : and if it chance that the strength 
 of his body fail ; yet ought he to keep the strength of his 
 courage. 
 
 The Sum of All. 
 
 A King (which in earth is even the same 
 
 That GOD is in heaven, of Kings King Eterne) 
 Should first fear GOD, and busily him frame 
 Himself to rule ; and then his realm govern 
 
 By Law, by Love, by Justice, and by Right : 
 Cherishing the good, and punishing the stubborn ; 
 
 The lengthening of his reign, and doubling of his might. 
 
 107 
 
w 
 
 Chaptek XI. 
 The Precepts of the Wise. 
 
 Solon. 
 ORSHIP GOD! 
 
 Reverence thy father and mother ! 
 
 Help thy friends ! 
 
 Hate no man ! 
 
 Maintain truth ! 
 Swear not ! 
 Ohey the laws ! 
 Think that which is just ! 
 Moderate thine anger ! 
 Praise Virtue ! 
 Persecute the evil with extreme hatred ! 
 
 Thales. 
 Honour thy King ! 
 Try thy friends ! 
 
 Be the selfsame, that thou pretendest ! 
 Abstain from vice ! 
 Love peace ! 
 
 Desire honour and glory, for [the sake of] virtue ! 
 Take heed to thy life ; and be circumspect ! 
 Deserve praise of everybody ! 
 
 Cast whisperers and talebearers out of thy company ! 
 Take in good worth whatsoever chanceth ! 
 
 Cleohulus. 
 Be not high minded ! 
 Judge justly! 
 
 Be careful for thy household ! 
 Read over good books ! 
 Do good to good people ! 
 Refrain from foul language ! 
 
 Bring up in Learning thy children that thou lovest best ! 
 Be not suspicious, nor jealous ! 
 108 
 
» 
 
 Chiio. Know thyself! 
 
 Vanquish thy parents with sufferance ! 
 
 Remember them which have done thee good ; and 
 forget not their benefits ! 
 
 Despise not thine underlings ! 
 
 Desire not other men's goods ! 
 
 Run not headlong into doubtful matters ! 
 
 Keep thy friends' goods as safe as thou wouldest thine 
 own ! 
 
 Do not that to another, which thou thyself hatest ! 
 
 Threaten nobody ! for that is woman-like. 
 
 Be readier to go to thy friend in time of his misery, 
 than in his prosperity ! 
 
 Chilo. 
 
 Know thyself ! 
 
 Bear no man malice ! 
 
 Use Temperance ! 
 
 Flee filthy things ! 
 
 Get thy goods justly ! 
 
 Lose no time ! 
 
 Use Wisdom ! 
 
 Please the most ! 
 
 Be well mannered ! 
 
 Suspect nothing ! 
 
 Hate Slander ! 
 
 Be not importunate ! 
 
 Let not thy Tongue run before thy Wit ! 
 
 Prove not that, which thou mayest not achieve ! 
 
 Love as if thou wouldest hate ; and hate as if thou 
 wouldest love shortly after ! 
 
 Please everybody ! 
 
 Hate violence ! 
 
 Periander. 
 
 Be always one to thy friend, as well in adversity as in 
 prosperity ! 
 
 Perform whatsoever thou promisest ! 
 
 Keep close thy misfortune ! lest thine enemy rejoice 
 at it. 
 
 Stick to the truth ! 
 • Abstain from vice ! • 
 
 Do that which is rightful and just ! 
 
 Give place to thy betters, and to thy elders ! 
 
 Abstain from swearing ! 
 
 Follow Virtue ! 
 
 109 
 
Honour them that have deserved honour ! Periander. 
 
 Moderate thy lusts [wishes] and affections ! 
 Praise honest things ! 
 Hate debate ! 
 
 Be merciful to the penitent ! 
 Instruct thy children ! 
 Requite benefits ! 
 
 Enhaunt [frequent] wise men's company ! 
 Esteem greatly good men ! 
 Flee rebuke ! 
 
 Hear that which to thee belongeth ! 
 Be envious to no man ! 
 Answer aptly ! 
 
 Do nothing that may repent thee ! 
 Honour them that have deserved honour ! 
 Be fair-speeched ! 
 Fear the Officers ! 
 Maintain Concord ! 
 Flatter not ! 
 
 When thou dost amiss, take better counsel ! 
 Trust not to the Time ! 
 Hope well ! 
 
 Be serviceable to everybody ! 
 Take good heed to thyself ! 
 Reverence thine elders with obedience ! 
 Fight, and die, for thy country ! 
 
 Mourn not for everything ! for that will shorten thy life. 
 Get a witty woman to thy Wife ; and she shall bring 
 thee forth wise children ! 
 
 Live, and hope, as if thou shouldest die immediately ! 
 
 Spare, as though thou wert immortal ! 
 
 Hate pride and vain glory ! 
 
 Swell not in wealth ! 
 
 Seal up secrets ! 
 
 Tarry always for convenient time ! 
 
 Give liberally for thy profit ! 
 
 Do no man wrong ! 
 
 Avoid grief ! 
 
 Mock not the dead ! 
 
 Use thy friends ! 
 
 Give blameless counsel, and comfort thy friends ! 
 
 Bias. 
 Behold thyself often in a looking-glass; and if thou 
 110 
 
Hermes, Love God and Truth ! so shalt thou save thy soul ! 
 
 appear beautiful, do such things as become thy beauty ! but 
 if thou seem foul, then perform, with good manners, the 
 beauty that thy face lacketh ! 
 
 Talk none evil of GOD ! but search diligently to know 
 what he is ! 
 
 Hear much ; but speak little ! 
 
 First understand ; and then speak ! 
 
 Praise not the unworthy ; because of his riches ! 
 
 Get by persuasion ; and not by violence ! 
 
 Get thee Soberness in thy youth ; and Wisdom in thine 
 age! 
 
 Pythagoras. 
 
 Tell not abroad what thou intendest to do ; for if thou 
 speed [^succeed] not, thou shalt be mocked ! 
 
 Pay thy debts ! 
 
 Revile not thy friend ! 
 
 Rule thy Wife ! 
 
 Be not slothful ! 
 
 If thy fellows hurt thee in small things, suffer it ! and 
 be as bold with them ! 
 
 Take not thine enemy for thy friend ; nor thy friend 
 for thine enemy ! 
 
 Be not judge between thy friends ! 
 
 Strive not with thy father and mother ; although thou 
 say the truth ! 
 
 Rejoice not in another man's misfortune ! 
 
 Let thy mind rule thy tongue ! 
 
 Be obedient to the law ! 
 
 Hear gladly ! 
 
 Attempt nothing above thy strength ! 
 
 Be not hasty to speak ; nor slow to hear ! 
 
 Wish not the thing, which thou mayest not obtain ! 
 
 Above and before all things, worship GOD ! 
 
 Reverence thine elders ! 
 
 Refrain thy lusts ! 
 
 Break up hatred ! 
 
 Be obedient unto thy King ; and worship those that be 
 in authority under him ! 
 • mHermes. 
 
 Love GOD and Truth ! so shalt thou save thy Soul ! 
 Envy not, though an evil man prosper ! for, surely, his 
 end shall not be good. 
 
 Be satisfied with little ; for it will increase and multiply ! 
 
 Ill 
 
Eule not ; except thou have first learned to obey ! Aristotle. 
 
 Trust not to the Time ; for it deceiveth suddenly them 
 that trust thereto ! 
 
 Upbraid no man with his misery ! 
 
 Marry thy match [equal, Ofie suitable] ! 
 
 Take good advisement, ere thou begin aught; but when 
 thou hast begun, dispatch it quickly ! 
 
 Pittacus. 
 Before thou go from home, devise with thyself what 
 thou wilt do abroad ; and when thou art come home again, 
 remember what thou hast done abroad ! 
 
 Socrates. 
 Neither flatter, nor chide, thy Wife before strangers ! 
 Be not proud in prosperity ; neither despair in adversity! 
 In prosperity, beware ! and in adversity, hope for better 
 fortune ! 
 
 Learn, by other men's vices, how filthy thine own are ! 
 Moderate thy lusts ! thy tongue ! and thy belly ! 
 Do not that thyself; which thou dispraiseth in another ! 
 Covet not to wax rich through deceit ! 
 
 Aristotle. 
 
 Look what'thanks thou renderest to thy parents ; and 
 look for the like again of thy children ! 
 
 Rule not ; except thou have first learned to obey ! 
 
 Yield unto reason ! 
 
 Flee evil company ! 
 
 Slander not them that be dead ! 
 
 Prepare thee such riches as, when the ship is broke, 
 may swim, and [e] scape with their master ! 
 
 Plato. 
 
 Learn such things, while thou art a child, as may profit 
 thee when thou art a man ! 
 
 Endeavour thyself to do so well, that others may envy 
 thee therefore ! 
 
 Spend not too outrageously, nor be too niggardish 
 [miserly] ; so shalt thou neither be needy, nor in bondage 
 to thy riches ! 
 
 Hermes. 
 
 Be patient in tribulation; and give no man cause to 
 speak evil of thee ! 
 
 Look well to the safeguard of thine own body ! 
 
 112 
 
Do not what thou wouldest ; but what thou shouldest ! 
 
 Socrates, 
 
 Know thyself ! so shall no flatterer beguile thee. 
 
 Be virtuous and liberal ! so shalt thou either stop 
 the slanderer's mouth ; or else the ears of them that shall 
 hear him. 
 
 Xenophon. 
 
 Meddle not with that, with which thou hast nought 
 to do ! 
 
 Neither suffer thy hands to work, nor thy tongue to 
 speak, nor thine ears to hear, that which is evil ! 
 
 Pythagoras, 
 
 Sleep not, before thou hast considered how thou hast 
 bestowed the day past ! If thou hast done well, thank 
 GOD ! If otherwise, repent ; and ask of him forgiveness ! 
 
 Desire GOD, at the beginning of thy works, that thou 
 mayest, by his help, bring them to a good conclusion ! 
 
 Aristotle, 
 Walk not in the way of hatred ! 
 
 Do not what thou wouldest ; but what thou shouldest ! 
 Praise not a man ; except he be praiseworthy ! 
 If thou wilt correct any man ; do it rather with 
 gentleness, than with violent extremity ! 
 Use measure in all things ! 
 
 Socrates. 
 
 When thou talkest with a stranger, be not too full of 
 communication till thou know whether he be better learned 
 than thou ! and if he be not, speak then the boldlier ! or 
 else be quiet, and learn of him ! 
 
 Give thy Wife no power over thee ! For if thou suffer 
 her, to-day, to tread upon thy foot ; she will, to-morrow, 
 tread upon thy head ! 
 
 Aristotle. 
 
 Fix thy will to do justice ; and swear not ! 
 
 Haunt not too much thy friends' houses; for that 
 engendereth no great love ! nor be too long from thence ; for 
 that engendereth hate ! but use a mean in all things ! 
 
 Socrates. 
 Trouble not thyself with worldly carefulness ; but 
 resemble the birds of the air ! which in the morning seek 
 their food ; but only for the day. 
 3 Baldwin. 8 113 
 
Be not hasty ! angry ! or wrathful ! seneca. 
 
 Doubt them, whom thou knowest ; and trust not 
 them, whom thou knowest not ! 
 
 Wander not by night ; nor in the dark ! 
 
 Labour not to inform him, that is without reason ; 
 for so shalt thou make him thine enemy ! 
 
 Plato. 
 
 Use not woman's company ; except necessity compel 
 thee ! 
 
 Esteem him as much that teacheth thee one word of 
 Wisdom, as if he gave thee gold ! 
 
 Swear not for any manner of advantage ! 
 
 Seneca. 
 
 Affirm nothing, before thou know the truth ! 
 Begin nothing, before thou know how for to finish it ! 
 Be not hasty ! angry ! or wrathful ! for they be the 
 conditions of a Fool. 
 
 Refrain from Vice ! for Virtue is a precious garment. 
 
 Socrates. 
 Beware of the baits of a wanton woman ; which are 
 laid out to catch men ! for they are a great hindrance to 
 him that desireth Wisdom. 
 
 Xenophon. 
 
 Measure thy paths ; and go the right way ! so shalt 
 thou go safely. 
 
 Refrain from covetise [covetoiisness^ ; and thine estate 
 shall prosper ! 
 
 Use Justice ! and thou shalt be both beloved, and also 
 feared ! 
 
 If thou wilt dispraise him, whom thou hatest ; shew 
 not that thou art his enemy ! 
 
 Hermes. 
 
 Take heed to the meat that a jealous woman giveth 
 thee ! 
 
 Let neither thy beauty, thy youth, nor thy health, 
 deceive thee ! 
 
 Aristotle. 
 
 Break not the laws that are made for the wealth of thy 
 country ! 
 
 Apply thy mind to Virtue ; and thou shalt be saved ! 
 114 
 
isocrates. Think first ! then speak ! and, last of all, fulfil ! 
 
 Praise nothing that is not commendable ; nor dispraise 
 anything that is praiseworthy ! 
 
 Plato. 
 
 Travail [labour] not much to win that which will 
 lightly perish ! 
 
 Ensue [Jolloiv] the virtues of thy good ancestors ! 
 
 f Seneca. 
 
 Array thyself with Justice ; and clothe thee with Chastity ! 
 ' so shalt thou be happy, and thy works prosper ! 
 
 Enforce thee [study'] to get both Wisdom and Science !. 
 by which thou mayest direct both thy Soul and body. 
 
 1 \ Pythagoras. 
 
 Endeavour thyself so to keep the Law, that GOD may 
 be pleased with thee ! 
 
 Covet not thy friend's riches; lest thou be despised and 
 hated therefore ! 
 
 Reprove not a man in his wrath ; for then thou mayest 
 not rule him ! 
 
 Hermes. 
 
 Rejoice not at another man's misfortune; but take 
 heed, by him, that the like chance not to thee ! 
 
 [E] stablish thy Wit, both on thy right hand and on 
 thy left, and thou shalt be free ! 
 
 Socrates. 
 
 Give to the good, and he will requite thee ; but give to 
 the evil disposed, and he will ask more ! 
 
 Be not slack to recompense them that have done for 
 thee ! 
 
 Isocrates. 
 
 Think first ! then speak ! and, last of all, fulfil ! 
 Accustom not thyself to be suddenly moved ; for it will 
 turn to thy displeasure ! 
 
 Pythagoras. 
 
 If thou intend to do any good ; tarry not till to-morrow ! 
 for thou knowest not what may chance thee this night. 
 
 Aristotle. 
 
 If thou feel thyself more true to the King than many 
 others, and hast also less wages of him than they; yet 
 
 115 
 
Give good ear to the Aged ! piato. 
 
 complain not ! for thine will continue ; and so will not 
 theirs ! 
 
 Diogenes. 
 
 If any man envy thee, or say evil by thee, set not 
 thereby ! [pay no attention^ ; and thou shalt disappoint 
 him of his purpose ! 
 
 Forget not to give thanks to them that instruct thee in 
 Learning; nor challenge to thyself the praise of other men's 
 inventions ! 
 
 Socrates. 
 
 Love all men ; and be subject to all laws : but obey 
 GOD more than men ! 
 
 Plato. 
 
 If thou wilt be counted valiant ; let neither chance, 
 nor grief overcome thee ! 
 
 Give good ear to the Aged ; for he can teach thee of thy 
 life to come ! 
 
 Flee lecherous lusts, as thou wouldest a furious Lord ! 
 
 Attempt not two things at once ! for the one will 
 hinder the other. 
 
 Aristotle. 
 
 Let no covetous man have any rule over thee ; nor 
 yield thyself subject to Covetise ! for the covetous man will 
 defraud thee of thy goods ; and Covetousness will defraud 
 thee of thyself ! 
 
 Receive not the gifts that an evil-disposed man doth 
 proffer thee ! 
 
 Plato. 
 
 Be sober and chaste among young folks, that they 
 may learn of thee ; and among old, that thou mayst learn 
 of them ! 
 
 Seneca. 
 
 Order [Treaty thy Wife as thou wouldest thy kinsfolk ! 
 
 Plato. 
 
 Apply thyself so, now, to Virtue ; that, in time to come, 
 thou mayest therefore be praised ! 
 
 Think that the weakest of thine enemies is stronger 
 than thyself ! 
 
 Be not ashamed to do Justice ! for all that is done 
 without it, is Tyranny. 
 
 Fortify thy Soul with good works ; and flee from 
 Covetise ! 
 416 
 
Plato. Endeavour to learn, to know, and to follow. Truth ! 
 
 If thou intend not to do good ; yet, at the least, refrain 
 from evil ! 
 
 Aristotle. 
 
 Give not thyself much to Pleasure and Ease ! For if 
 thou use [accustoni] thyself thereto ; thou shalt not be able 
 to sustain the Adversity that may afterwards chance unto 
 thee. 
 
 Endeavour thyself, in thy youth, to learn ; although it 
 be painful : for it is less pain for a man to learn in his 
 youth, than, in his age, to be uncunning Ito have a lack of 
 Jcnoivledge, to be tinsJcilfuT] I 
 
 When thou art weary of study ; sport [recreate] thyself 
 with reading of good Stories ! 
 
 Covet not to have thy business hastily done ; but rather 
 desire that it may be well done ! • 
 
 Rejoice, without great laughter ! 
 
 Hermes. 
 
 Desire not to be wise in Words ; but in Works ! for. 
 Wisdom of Speech wasteth [passeth aivay~\ with the world : 
 but Works, wrought by Wisdom, increase into the world to 
 come ! 
 
 If thou doubt in anything, ask counsel of wise men ; 
 and be not angry, although they reprove thee ! 
 
 Worship good men ! so shalt thou obtain the people's 
 favour. 
 
 Diogenes. 
 
 Keep no company with him that knoweth not himself ! 
 
 Be not like the Bolter \_Sieve'] ! that casteth out the 
 flour, and keepeth in the bran. 
 
 Commit not the governance of people to a Child ! to a 
 Fool ! to a Covetous Man ! nor to any Hasty Person, that is 
 desirous of revenge ! 
 
 Plato. 
 
 If thou desire to be good ; endeavour thyself to learn, 
 to know, and to follow. Truth : for he that is ignorant 
 therein, and will not learn, cannot be good ! 
 
 • ^ristotle. 
 
 Keep a measure in thy communication ! For if thou be 
 too brief, thou shalt not be well understanded [iindet^stooct] : 
 and if thou be too long, thou shalt not be well borne in 
 mind ! 
 
 117 
 
* So talk with God, as if men heard thee ! ' Socrates. 
 
 To him that is too full of his Questions ; give no 
 Answer at all ! 
 
 Pythagoras. 
 
 Use examples ; that such as thou teachest may, under- 
 stand thee the better ! 
 
 Reason not with him, that will deny the principal 
 truths ! 
 
 Aristotle. 
 
 Take good heed, at the beginning, to what thou 
 grantest ! for, after one inconvenience, another followeth ! 
 
 If thou desire to have Delight without Sorrow ; apply 
 thy mind to study Wisdom ! 
 
 Socrates. 
 
 Marry a young maid ; that thou mayest teach her good 
 manners ! 
 
 Keep company with them that may make thee better ! 
 
 Be bound unto Wisdom, that thou mayest obtain the 
 true liberty ! 
 
 Love ; if thou wilt be loved ! 
 
 So live with men, as if GOD saw thee ! 
 
 So talk with GOD, as if men heard thee ! 
 
 Fear followeth Hope ! wherefore if thou wilt not fear, 
 hope not ! 
 
 Desire not to dwell nigh a rich man ! for that shall 
 make thee covetous ! 
 
 Eschew [avoid] Anger! though [if] not for Wisdom's 
 sake ; yet for thy bodily health's sake. 
 
 If thou desire to be quiet minded ; thou must either be 
 a poor man indeed, or else like to a poor man ! 
 
 Take not thought to live long ; but to live well ! 
 
 Forsomuch as thou art not certain in what place Death 
 abideth thee ; be thou ready prepared, in each place, to 
 meet him ! 
 
 Praise a man for that which may neither be given 
 him, nor taken away from him ! which is not his fair 
 house, nor his goodly garments, nor his great household ; 
 but his Wit and perfect Reason. 
 
 Labour not for [a] great number of books ; but for 
 the goodness of them ! 
 
 Use thine ears more than thy tongue ! 
 
 Desire nothing that thou wouldest deny, if it were 
 asked thee ! 
 118 
 
Socrates. * Be gentle and loving to everybody ! ' 
 
 Whatsoever thou wilt speak ; before thou shew it to 
 another, shew it secretly to thyself ! 
 
 Whatsoever thou wilt have kept secret ; shew it to 
 nobody ! 
 
 Search forth the Cause of every deed ! 
 
 Let not thy thoughts depart from the Truth ! 
 
 Promise, with consideration ; and perform faithfully ! 
 
 Praise little ; but dispraise less ! 
 
 Let not the authority of the speaker persuade thee ; 
 nor regard thou his person that speaketh : but mark well 
 what it is that is spoken ! 
 
 Perform more fully, than thou hast promised ! 
 
 Such things as thou hast, use thou as thine own ! and 
 keep them not, as if they were another body's ! 
 
 Be gentle and loving to everybody ! 
 
 Flatter none ! 
 
 Be familiar with few ! 
 
 Be indifferent \_hnpartial] and equal towards every man ! 
 
 Be slow to wrath ! swift to mercy and pity ! 
 
 Be constant and patient in adversity ; and in prosperity 
 wary and lowly ! 
 
 Worship gentleness ; and hate cruelty ! 
 
 Flee and eschew [avoicf\ thine own vices ; and be not 
 curious to search out other men's ! 
 
 Be not busy to upbraid men with their faults ; for so 
 shalt thou be hated of everybody ! 
 
 Sometimes, among earnest things, use merry conceits ; 
 but measurably ! 
 
 Live with thine underlings, as thou wouldest thy 
 betters should live with thee : and do to all men, as thou 
 wouldest be done by ! 
 
 Think not thyself to be that, which thou art not ; nor 
 desire to seem greater than thou art indeed ! 
 
 Think [that] all things may be suffered ; save filthiness 
 and vice ! 
 
 Eat rather for hunger ; than for pleasure and delight. 
 
 Solon. 
 
 Be apt to learn Wisdom ; and diligent to teach it ! 
 
 Be merry, without laughter ! 
 
 Thou shalt be loved of GOD, if thou follow him in this 
 point ! In desire to do good to all men ; and to hurt 
 nobody. 
 
 119 
 
'Sow Good Works, and tliou shalt reap Joy and Gladness!' 
 
 Believe him not, that saith he loveth Truth; and 
 followeth it not. 
 
 See that thy gifts be according to thine ability ! For if 
 they be too big ; thou shalt be thought a Waster ; and again 
 if they be too small, thou shalt be thought a Niggard ! 
 
 Let thy gifts be such, as he to whom thou givest them 
 doth delight in ! 
 
 Seneca. 
 
 Give no vain and unmeet gifts ! as armour to Women, 
 books to a Ploughman, or nets to a Student. 
 
 Give to the needy ; yet so that thou need not thyself ! 
 
 Succour them that perish ; yet not so that thou thyself 
 perish thereby ! 
 
 If thou bestow a benefit, keep it secret ; but if thou 
 receive any, publish it abroad ! 
 
 Speak not to him, that will not hear; for else thou 
 shalt but vex him ! 
 
 Give at the first asking ! for it is not freely given, that 
 is often craved. 
 
 Boast not thyself of that which is another man's ! 
 
 Blame not Nature ! for she doth for every man alike. 
 
 If thou wilt i)raise aiQy man, because he is a gentle man; 
 praise his parents also ! If thou praise him for his Riches ; 
 that appertaineth to Fortune ! If thou praise him for his 
 Strength ; remember that Sickness will make him weak ! If 
 thou praise him for his Swiftness of body ; remember that 
 Age will take it away ! If, for his Beauty ; it will soon 
 vanish ! But if thou wilt praise him for Manners and 
 Learning ; then as much as appertaineth to a man, praise 
 thou him ! For that is his own : which neither cometh by 
 Heritage ; neither altereth with Fortune ; nor is changed by 
 Age: but is always one with him. 
 
 Flee the company of a Liar : but if thou must needs 
 keep company with him ; beware that, in any case, thou 
 believe him not ! 
 
 Give part of thy goods to the needy; so shall GOD 
 increase them ! 
 
 Socrates. 
 
 Sow Good Works ; and thou shalt reap the flowers of 
 Joy and Gladness ! 
 
 Boast not of thy good deeds ; lest thine evil, be also 
 laid to thy charge ! 
 120 
 
' Be thoughtful ! for that is the token of a prudent man ! 
 
 Company not with him, that knoweth not himself ! 
 
 Be not ashamed to hear the Truth, of whomsoever it 
 he ! For Truth is so noble of itself, that it maketh them 
 honourable that pronounce it. 
 
 If thou have not so much power as to refrain thine 
 Ire : yet dissemble it, and keep it secret ; and so by little 
 and little forget it ! 
 
 Pythagoras. 
 
 Honor Wisdom ; and deny it not to them that would 
 learn ; and shew it unto them that dispraise it ! 
 Sow not the sea fields ! 
 
 Isocrates. 
 
 Give not too light [a] credence to a man's words ; nor 
 laugh thou them to scorn ! for the one is the property of a 
 Fool ; and the other the condition of a Madman. 
 
 Think not such things honest to be spoken of, that 
 are filthy to be done ! 
 
 Accustom not thyself to be heavy and sad ! for if thou 
 do, thou shalt be thought fierce. Yet, be thoughtful ! for 
 that is a token of a prudent man. 
 
 So do all things, as if every man should know them : 
 yet keep them close a while ; and, at length, discover them! 
 
 Learn diligently the goodness that is taught thee ! For 
 it is as great shame for a man not to learn the good doctrine 
 that is taught him, as to refuse a gift proferred him of 
 his friend. 
 
 Let it not grieve thee to take pains to go to learn of a 
 cunning [shilfuV] man ! For it were great shame for young 
 men not to travel a little by land, to increase their Know- 
 ledge ; since merchants sail so far by sea, to augment their 
 Riches. 
 
 Be gentle in thy behaviour, and familiar in communi- 
 cation ! It belongeth to gentleness, to salute gladly them 
 that we meet ; and to familiarity, to talk with them gently 
 and friendly. 
 
 Behave thyself gently to everybody ! So shalt thou 
 Hiake the good thy friends ; and keep the bad from being 
 thine enemies. 
 
 Use thyself to labour, by thine own accord ! that if it 
 chance thee to be compelled thereto, thou mayst away with 
 [endure, put up ivith] it the better. 
 
 121 
 
' Fix not thy mind upon Worldly Pleasure ! ' Socrates. 
 
 Perform thy promise as justly as thou wouldest pay 
 thy debts ! For a man ought to be more faithful than his 
 oath. 
 
 For two causes, if thou be constrained, thou mayest 
 swear ! as to discharge thyself from any great offence, or to 
 save thy friends from great danger. But for money, thou 
 shalt not swear any oath ! For if thou do, thou shalt of some 
 be thought forsworn [^perjured] ; and of some others, to 
 be desirous of money. 
 
 Think it as great a shame to be overcome with thy 
 friends' benefits, as with the injury of thine enemies ! 
 
 Allow them for thy friends, that be as joyous for thy 
 prosperity as they seem sorrowful for thy misfortune ! For 
 there be many that lament a man's misery, that would 
 have envy to see him prosper. 
 
 Desire to be cleanly, and not gorgeous, in thine apparel ! 
 
 Pythagoras. 
 
 If thou do good to the evil ; it shall happen to thee, as 
 it doth to them that feed other men's dogs ; which bark as 
 well at their feeder, as at another stranger. 
 
 Do not such things thyself, as thou wouldest dispraise 
 in another ! 
 
 Socrates. 
 
 Enforce thyself to refrain thy evil lusts ; and follow 
 the good ! For the good mortiheth and destroyeth the evil. 
 
 Speak ever of GOD ; and GOD will always put good 
 words in thy mouth ! 
 
 Set thine own works always before thine eyes ; but 
 cast other men's behind thy back ! 
 
 Fix not thy mind upon Worldly Pleasure ; nor trust 
 to the World ! for it deceiveth all that put their trust 
 therein. 
 
 Be content with little ; and covet not another man's 
 goods ! 
 
 Be sober in thy living ; and replenish thine heart with 
 Wisdom ! 
 
 Dread GOD ; and keep thyself from vain glory ! 
 
 Mock not another man for his misery : but take heed 
 by him, how to avoid the like misfortune ! 
 
 Let no man persuade thee, by flattery, to do any evil ; 
 nor to believe otherwise of thyself, than thou art indeed ! 
 122 
 
Socrates, Prayer is like a ship in the sea. 
 
 Hermes. 
 
 Receive patiently the words of correction ; though they 
 seem grievous ! 
 
 Fear the vengeance of GOD all that thou mayest ; and 
 consider the greatness of his puissance and might ! 
 
 Beware of Spies, and Talebearers ! 
 
 Socrates. 
 
 Tell nothing to him that will not believe thee ! nor 
 demand anything, which thou knowest before will not 
 be granted ! 
 
 Fear GOD above all things ! for that is rightful and 
 profitable : and so order thyself, that thy thoughts and 
 words be always of him ! For the speaking and thinking 
 of GOD surmounteth so much all other words and 
 thoughts, as GOD himself surmounteth all other creatures : 
 and therefore men ought to obey him ; though they should 
 be constrained to the contrary. 
 
 Make thy prayers perfect, in the sight of GOD. For 
 Prayer is like a ship in the sea : which, if it be good, 
 saveth all therein ; but if it be nought, suffereth them to 
 perish. 
 
 Plutarch. 
 
 Pray not to GOD to give thee sufficient ; for that, he 
 will give to each man unasked : but pray that thou mayest 
 be content and satisfied with that which he giveth thee ! 
 
 Believe him not, which telleth thee a lie by another 
 body ! For he will, in like manner, make a lie of thee to 
 another man. 
 
 If thou desire to be beloved of everybody ; salute each 
 man gladly ! be liberal in giving ! and thankful in receiving ! 
 
 Forget thine Anger lightly [easily^ ; and desire not to 
 be revenged ! 
 
 If thou desire to continue long with another man ; 
 pain thee \tahe pains^ to instruct him well .in Good 
 Manners ! 
 
 123 
 
The Conclusion. 
 
 THESE ARE PART of the Precepts and Counsels 
 of the heathen men : which, taken and used as 
 they should be, are not unmeet for Christian men 
 to follow. Of which I could have made a greater 
 book : but forsomuch as these few contain the 
 effect of all, and because also that men will be soon weary 
 of tedious matters, be they never so good ; it seemed good, 
 for fear of driving men from it before they saw it, to be as 
 brief as might be ; wishing that these few might be well 
 accepted. 
 
 To the which I have set no Summaries [Headings] ; 
 because I would that they should be read thoroughly. And 
 although they be so easy, plain, and common, that every 
 child can say the same : yet being so little followed of men 
 (which should know them best), I thought it no shame at 
 all to write them — which mind not, in this Book, to teach 
 them to speak ; but to do the things which they can speak 
 already. 
 
 Wherein, peradventure, some will muse why I have 
 attributed so many Sentences to Socrates ; which they, 
 perhaps, know to have been written of other men : in which 
 doing, I followed the Proverb, ' Doubtful things ought to be 
 interpreted to the best.' And therefore such things as I 
 have found written, without certainty of any certain 
 Author, I have ascribed unto him : not only because they 
 be things meet for him to speak; but because they be 
 written by some of his scholars, which learned them of him. 
 Among whom, the most excellent setteth forth such things, 
 in his Master's name, that the authority of the Speaker 
 might cause the matter to be more regarded. I mean, 
 Plato ; whose example in this point I have followed : yet 
 not so desirous to persuade with the authority of the 
 Speaker, as with [the] goodness of the thing which he hath 
 spoken. The which, with all the rest, I would wish all men 
 to learn and follow. 
 
 The End of the Second Book. 
 124 
 
THE THIRD BOOK. 
 
 Chapter I. 
 The use of Proverbs and Adages, 
 
 LIKE AS A LOVER, delighted in the goodly beauty 
 of his Love, can never be satisfied in beholding her, 
 neither can take any rest until he have, by praising, 
 inflamed others to delight in the same ; labouring 
 to the uttermost to set forth his Beloved : even so, 
 the Philosophers, ravished in the love of Wisdom, have not 
 only laboured to know it to the uttermost ; but have also 
 devised, by all manner [of] means, to provoke and entice 
 all men to delight in the same. And because they considered 
 men's minds to be variable, and diversely delighting ; they 
 devised to set out Wisdom in sundry kinds of Writing : that 
 every man might find wherein to delight ; and so be caught 
 in his own pleasure. 
 
 Among which kinds of Teaching, although Precepts 
 and Counsels be the most plain and easy ; yet lack they the 
 grace of Delight, which in their Proverbs they have supplied : 
 and that so finely and so wittily, that they both delight and 
 persuade exceedingly, mixed with such pithiness in words 
 and sentence, as may minister occasion to muse and study ; 
 a cause to fix them the better in memory ; and, like a Plaster 
 both corrosive [caustic] and incarnative [healing] , taunting 
 vices, and shewing the remedies ; being therewithal so brief, 
 that, without trouble, they may be contained. 
 As for example, this little Proverb : 
 
 Wrath leadeth Shaine in a leash ^ 
 •What might there be said to cause a man more to refrain 
 his wrath ? For every man naturally hateth Shame : which, 
 since it is the follower and end of Anger, and thereto joined 
 inseparably, even as the shadow is to the body ; what man, 
 considering the end, will use himself thereto ? 
 
 125 
 
This Third Book consists of Proverbs and Metres. 
 
 And to make him ashamed, lo, here [is] another ! 
 
 He that to his Wrath and Anger is thrall, 
 
 Over his Wit hath no power at all ! 
 Now what may make a man more ashamed of himself, than 
 to be thought a very fool ? I suppose. Nothing. 
 
 Wherefore since this kind is so witty and so pleasant ; 
 I have endeavoured, in this Book, to gather together part of 
 their Proverbs ; and have sundered [separated] them into 
 Chapters, that they might the easilier be had, and found out, 
 for all manner [of] purposes. 
 
 And such things, as I thought most proper, I have 
 drawn into Metre; and joined with them divers others, by 
 other men done already : to the intent that such as delight 
 in English Metre, and can retain it in memory better than 
 Prose, might find herein somewhat according to their 
 desires. 
 
 Which Book and Metres I submit to the correction of 
 all fine-witted and well-learned men : desiring them herein 
 to pardon my ignorance, and to bear with my boldness ; 
 which thought it better, though rudely, to do somewhat, 
 than to be idle and to do nothing. 
 
 For by Idleness no goodness may come : but all wicked- 
 ness hath grown thereof, according to the Proverb. 
 
 Idleness is the cause of Igno^^ance ; and Ignorance the 
 cause of Error. 
 
 Whereas by this my labour, though simple and rude, 
 I may chance to stir up some, by occasion herein given, to 
 handle the matter as I would I could myself. Once [Of one 
 thing] I am sure, that, by my labour, can come none evil : 
 whereas good may chance thereby divers ways. Yet to 
 MoMUS and his scornful meiny [company] (which, I am 
 sure, will despise this, before they know it ; as it is their 
 custom in all manner [of] matters, be they never so good) 
 I will object this saying of Hokace, 
 
 If ye can do better ; my friends, set it forth ! 
 If not ; with me take this well in tvorth I 
 
 126 
 
u 
 
 Chapter II. 
 Of Wisdom^ Learning^ and Understanding, 
 
 Aristotle. 
 
 NDERSTANDING IS a light, which GOD poureth 
 into Man's Soul. 
 
 Wisdom is the knowledge of divine things ; 
 and is the head of all other Sciences. 
 
 Socrates. 
 
 Wisdom is Life ; and Ignorance is Death. Wherefore 
 the wise man liveth, for why [because'] he understandeth 
 what he doeth : but the ignorant is dead ; because he doth 
 he knoweth not what. 
 
 Plato. 
 
 Of all the gifts of GOD, Wisdom is chiefest. Wisdom 
 ordereth the mind. She directeth the life, and ruleth the 
 works thereof ; teaching what ought to be done, and what 
 to be left undone : without which no man may be safe. 
 
 Wisdom teacheth to do, as well as to speak. 
 
 Of all the gifts of GOD, Wisdom is [the] most excellent. 
 She giveth goodness to the good ; and forgiveth the wicked 
 their wickedness. 
 
 To men of low degree, Wisdom is an honour ; and 
 Foolishness is a shame to men of high degree. 
 
 Wisdom garnisheth [adorneth] Riches ; and shadoweth 
 [casteth into the shadow] Poverty. 
 
 Wisdom is the defence of the Soul, and the mirror of 
 Reason ; and therefore blessed is he that travaileth [labours] 
 \m get her: for she is the ground and root of all noble deeds. 
 By her, we obtain the Chief Good, that is. Eternal Felicity. 
 
 Seneca. 
 Prudence is the guide of all other good Virtues. 
 
 127 
 
Intelligence is King both of heaven and earth. Hermes, 
 
 Hermes. 
 
 Of all the good gifts of GOD, Wisdom is the purest. She 
 giveth goodness to good people ; and obtaineth for the 
 wicked pardon for their wickedness. She maketh the poor 
 rich ; and the rich honourable : and such as unfeignedly 
 embrace her, she maketh like to GOD. 
 
 Wisdom and Justice are honourable, both to GOD and 
 man. 
 
 Intelligence is King both of heaven and earth. 
 
 Wisdom is the messenger of Reason. 
 
 Pythagoras. 
 Wisdom, at the beginning, seemeth a great wonder. 
 Wisdom is like a thing fallen into the water ; which no 
 man can find, except he search [for] it at the bottom. 
 Wisdom thoroughly learned, will never be forgotten. 
 Science is got by diligence; but Discretion and Wisdom 
 Cometh of GOD. 
 
 Socrates. 
 
 In the company of Wise Men is rest ; but in the fellow- 
 ship of Fools is nothing but labour. 
 
 A wise man ought not to sorrow for his losses ; but to 
 be careful to keep the rest of his goods. 
 
 A wise man is known by two points. He will not 
 lightly [easily^ be angry for the wrong that is done him : 
 neither is [he] proud, when he is praised. 
 
 He that seeketh Wisdom the right way, findeth her : 
 but many err, because they seek her not duly ; and blame 
 her without cause. 
 
 Isocrates. 
 
 A wise man is known by three points. In making his 
 enemies his friends : in making the rude learned : and in 
 reforming the evil-disposed unto goodness. 
 
 He is wise that acknowledgeth his ignorance : and he 
 is ignorant that knoweth not himself. 
 
 Seneca. 
 
 There is none happy, but the wise man. 
 
 Wise men, for the Truth's sake, ought to contrary 
 [^oppose^ one another ; that, by their contention, the Truth 
 may the better be known. 
 
 Plato. 
 It is better to be wise, and not to seem so ; than to 
 128 
 
Hermes. Wisdom teacheth Man to know his Creator. 
 
 seem wise, and not to be so : yet men, for the most part, 
 desire the contrary. 
 
 A wise man understandeth both the things that are 
 above him ; and those also that are beneath him. He 
 knoweth the things that are above him, by the benefits 
 which he receiveth thereby ; and [the] things beneath him, 
 by the use and profit that he hath by them. 
 
 Hermes. ^ 
 
 Wisdom teacheth Man to know his Creator. 
 
 Seneca, 
 
 A perfect wise man mortifieth his worldly desires ; by 
 means whereof he subdueth both his Soul and body. 
 
 He that desireth Wisdom, desireth the most high and 
 divine estate. 
 
 He that findeth Wisdom, findeth Life ; both in this 
 world, and in the world to come. 
 
 It is not possible for him to be wise, that desireth not 
 to be good. 
 
 Aristotle. 
 
 A young man cannot be perfectly wise. For Wisdom 
 requireth Experience ; which, for lack of time, young men 
 may not have. 
 
 A wise man ought to repute his error great ; and his 
 goodness small. 
 
 Seneca. 
 
 The wise man, and not the rich, is void of misery. 
 
 He shall be wise, that enhaunteth \_frequenteth'] wise 
 men's company. 
 
 It is not uncomely, for Wisdom's sake, for a man to be 
 in subjection, to whomsoever it be. 
 
 A wise man is known by silence ; and a fool, by much 
 babbling. 
 
 Learning maketh young men sober. It comforteth old 
 men. It is riches to the poor ; and it garnisheth \_ado7ms^ 
 the rich. 
 
 ^ It is a shame for a wise man to say, ' I thought not so 
 much ! ' 
 
 Pythagoras. 
 
 Much babbling is [a] sign of small knowledge. 
 Knowledge is better in Youth than in Age. 
 3 Baldwin. 9 129 
 
Learning is Study's sister. piato. 
 
 The best kind of Learning is to unlearn our evils. 
 No man may refrain from doing amiss ; but a wise 
 man, by one peril, will avoid another. 
 
 Plato. 
 
 Wisdom in the heart of a Fool is like a flying thing, 
 that cannot long continue in one place. 
 
 A man of perfect wisdom cannot die ; and a man of 
 good understanding cannot be poor. 
 
 Learning is Study's sister. 
 
 Wisdom is a tree which springeth in the heart ; and 
 beareth fruit in the tongue. 
 
 Without study of Wisdom, the mind is sick. 
 
 Early rising and much watching are profitable to keep 
 a man in health ; and to increase his riches and wisdom. 
 
 A man without Science is like a realm without a King. 
 
 Aristotle. 
 
 Science, separate from Justice and Virtue, is not 
 Wisdom ; but Subtilty. 
 
 Nothing becometh a wise man so much as Temperance. 
 
 He that is worshipped for wisdom, is angry with them 
 that despise it. 
 
 Seneca. 
 
 Of all things, the least quantity is easiest to be borne ; 
 save of Knowledge and Science : of which the more that a 
 man hath, the better he may bear it. 
 
 A wise man knoweth what Ignorance is ; because he 
 himself, before time, hath been ignorant : but the ignorant 
 [man] was never wise ; and therefore he knoweth not what 
 Wisdom is. 
 
 The true lovers of Wisdom shall see GOD ! 
 
 Power and Might is in young men ; but Wisdom and 
 Prudence is in the aged. 
 
 130 
 
Chaptek III. 
 Of Justice, Laws, Cities, and Governors. 
 
 Plato. 
 
 EXCEPT WISE MEN be made Governors, or Gover- 
 nors be made wise men ; Mankind shall never have 
 quiet rest, nor Virtue be able to defend herself. 
 The City is well ordered ; where ambitious 
 men desire to have no Offices. 
 Cities are well governed ; when the wicked be punished. 
 
 Aristotle. 
 All that is done by Justice is well done ; but all that is 
 done otherwise is evil. 
 
 Hermes. 
 A City to obtain prosperity, needeth not so much 
 * abundance of goods, as Virtue. 
 
 Law is the finder, and trier out, of Truth. 
 Through idleness, negligence, and too much trust in 
 Fortune, not only men, but Cities and Kingdoms, are 
 utterly lost and destroyed. 
 
 Plato. 
 Justice is a measure which GOD hath ordained on the 
 earth, to defend the feeble from the mighty, and the true from 
 the untrue : and to root out the wicked from among the good. 
 
 Pythagoras. 
 
 Wisdom is [the] Leach [Physiciafi] of the Law, and 
 Money [is] the disease : and when the Leach cannot cure 
 himself, how should he cure others ? 
 
 Law and Wisdom are two laudable things : for the one 
 ^onserveth Virtue ; and the other. Good Conditions. 
 
 Seneca. 
 An evil Law, and the love of a Shrew [Scold, Termagant,] 
 are like unto the shadow of a cloud ; which vanisheth away 
 as soon as it is seen. 
 
 181 
 
Law is the Queen of Immortality. Seneca. 
 
 Law is the Queen of Immortality. 
 
 Laws ought to be made for no man's pleasure. 
 
 Socrates. 
 
 Those Rulers sin exceedingly, that give others licence 
 to sin. 
 
 Cities must needs perish ; when the" common laws are 
 of none effect. 
 
 A good Common -weal bringeth up good men. 
 
 Aristotle. 
 
 There cannot be in a City a more horrible thing than 
 Sedition. 
 
 He that is obedient to the law, obeyeth GOD. 
 
 Where Law and Order is, all things prosper well. 
 
 A Law-maker ought to be godly, learned, and wise ; 
 and such [a] one as hath been subject to others' laws. 
 
 Plato. 
 
 GOD is the Causer that Laws be made. 
 
 Bribery used in a City engendereth evil manners ; by 
 means whereof both Faith and Friendship are little set by. 
 
 That City is safe, whose dignities are well bestowed. 
 
 None delighteth in Justice but the just man ; none 
 loveth Wisdom but the wise man ; and none but the true 
 friend delighteth in Friendship. 
 
 Pythagoras. 
 
 Without Justice, no realm may prosper. 
 
 He that maketh his realm subject to the Law, shall 
 reign ; and he that maketh the Law subject to his realm, 
 may hap to reign a while : but he that casteth the Law 
 forth from his realm, casteth himself forth. 
 
 GOD is a Law to sober men. 
 
 Happy is that City that hath a wise man to govern it. 
 
 Aristotle. 
 
 It is better for a City to be governed by a good man, 
 than by a good Law. 
 
 A good City should care more for virtue, than for 
 people. 
 
 Without Justice, no City may be long inhabited. 
 
 He that jjoliticly [^sagaciously~\ intendeth to the 
 Common- weal, may well be called just : but he that inten- 
 deth only to his only profit, is a vicious person. 
 132 
 
Chaptek IV. 
 Of Power, Honour, Virtue, and SirengtL 
 
 Aristotle. 
 
 ONLY VIRTUE attaineth the Everlasting Blessed- 
 ness. 
 He is not to be counted strong, that cannot 
 away with [endilre, put up ivitli] labour. 
 
 It is a sign of a noble and mighty courage 
 to set little by [slight, think licjhtlu o/,] great and mighty 
 things. 
 
 Seneca. 
 Virtue is shut up from no man ; but is ready for all 
 that desire her. She receiveth all men gladly. She calleth 
 all men ; both Servants, Kings, and Banished Men. She 
 requireth neither house nor substance ; but is contented 
 with the naked man. 
 
 Plato. 
 
 They that be perfectly wise, despise worldly honour. 
 
 Where Riches are honoured ; good men are despised. 
 
 He that honoureth rich men, despiseth Wisdom. 
 
 He that to his noble Lineage adds Virtue and Good 
 Conditions is to be praised. 
 
 Honour is the fruit of Virtue and Truth ; and for the 
 Truth a man shall be worshipped ! 
 
 He is worthy to be honoured that willeth good to 
 every man. 
 
 The just man resteth in surety. 
 
 He that vanquisheth his lusts is a great Conqueror. 
 
 ^ Diogenes. 
 
 Nobility, Honour, and Riches, are the cloaks of 
 Maliciousness. 
 
 Socrates. 
 Pleasure perisheth lightly ; but Honour is immortal. 
 
 133 
 
To use Virtue is perfect blessedness. Pythagoras. 
 
 Virtue alone performeth the everlasting felicity. 
 
 Plato. 
 
 Immortal Honour is better than transitory Riches. 
 
 It is a shame for a man to desire Honour because of his 
 noble progenitors ; and not to deserve it through his own 
 virtue. 
 
 The glory of the ancestors is a goodly treasure to their 
 children. 
 
 Seneca. 
 
 He is very valiant, which neither rejoiceth much, nor 
 sorroweth out of measure. 
 
 Honour ought to be given to Virtue ; and not to Biches. 
 
 Hermes. 
 It is better to suffer Shame for virtuous living, than to 
 win Honour for vicious living. 
 
 Pythagoras. 
 To use Virtue is perfect blessedness. 
 
 134 
 
H 
 
 Chaptek v. 
 Of Liberality, Patience, Use, and Diligence. 
 
 Socrates, 
 
 E THAT IS liberal cannot live amiss. He that 
 speaketh truth cannot be ashamed of that he 
 speaketh. 
 
 Aristotle. 
 
 The lowly man cannot be hated : and he that diligently 
 attendeth to his business can never repent him [self]; but 
 bringeth his works to a good conclusion, 
 
 Seneca. 
 
 He is liberal that delighteth more in good renown than 
 in money. 
 
 He that is patient and sober shall never repent him. 
 
 Plato. 
 
 That which keepeth a man from Shame is better than 
 Riches gotten hereby. 
 
 He that doth not for his friends when he may, shall, ii?. 
 his most need of them, be forsaken. 
 
 He is perfectly patient ; which, in his fury, can subdue 
 his own affections. 
 
 Socrates. 
 
 Patience, and good belief in GOD, maketh a man 
 victorious. 
 
 Diligence dispatcheth all things. 
 
 Diligence and Carefulness are the Key of Certainty. 
 
 Plato. 
 
 m 
 
 That which a man hath accustomed [himself for a] 
 long time seemeth pleasant ; although indeed it be painful. 
 
 There is nothing so good to make a horse fat as the eye 
 of his Master ; neither is there aught better to make land 
 
 135 
 
Custom is, as it were, another Nature. Aristotle. 
 
 fertile than the steps of the Owner — that is to say, the 
 Master's diligence. 
 
 It is as difficult to break a Custom long used, as to 
 change, or [to] alter. Nature. 
 
 Aristotle. 
 Custom is, as it were, another Nature. 
 
 186 
 
Chaptek VI. 
 Of Knowledge^ Ignorance^ and Error. 
 
 Socrates. 
 
 INTELLIGENCE IS KING both of heaven and earth. 
 Plato. 
 Great is the hurt that hath chanced by Ignorance. 
 Ignorance is a madness of the Soul ; which, while it 
 laboureth to attain to Truth, is confounded in the know- 
 ledge of itself. 
 
 Aristotle, 
 
 It is not possible for one man to know all things ; yet 
 should each man labour to know as much as he might. 
 
 An opinion without Learning cannot be good. 
 
 He that erreth afore that he know the Truth, ought 
 the sooner to be forgiven. 
 
 Error, at the end, is known to be evil ; and Truth 
 thereby is known much better. 
 
 It is a great shame for an old man to be ignorant. 
 
 There cannot be in a Ruler a worse thing than 
 Ignorance. 
 
 Plato. 
 
 The Ignorant, in their banquets, use Minstrelsy to cheer 
 them ; but the Learned, with their voices, delight one 
 another. 
 
 He that is ignorant in the Truth, and led about with 
 Opinions, must needs err. 
 
 To learn better, is a good punishment for Ignorance. 
 
 ^Socrates. 
 
 There is none so ignorant, as he that trusteth most to 
 his own wit ; none so uncertain, as he that most trusteth 
 Fortune ; nor any so much out of quiet, as he that is 
 cumbered with an unruly brawling Shrew. 
 
 137 
 
It is better to be ignorant in vile things. Pythagoras. 
 
 Through lack of Wit springeth much harm; and, by 
 means of Ignorance, much good is left undone. 
 A false opinion doth great harm. 
 The boldness of the Ignorant engendereth all evils. 
 
 Socrates. 
 It is a shame to be ignorant in that which every man 
 ought to know. 
 
 Pythagoras. 
 
 It is better to be ignorant in vile things, than to know 
 them. 
 
 Plato. 
 
 Idleness engendereth Ignorance ; and Ignorance engen- 
 dereth Error. 
 
 138 
 
A 
 
 Chaptek VII. 
 Of Money and Covetousness. 
 
 Seneca. 
 
 N AVARICIOUS OLD MAN is like a monster. 
 
 He that overcometh his covetousness is valianter 
 than he that overcometh an enemy : and he is the 
 mightiest conqueror that vanquisheth his own will. 
 
 Pythagoras. 
 
 Covetise cannot be satisfied with Abundance : for the 
 more that a man hath, the more still he desireth. 
 Ambitious men have ungracious wits. 
 
 Plato. 
 He that hoardeth up his money, taketh pains for other 
 folks. 
 
 Dishonour is the end of Covetousness : but the end of 
 Liberality is Worship. 
 
 He that is a niggard to himself, must needs be nig- 
 gardish to others. 
 
 Diogenes. 
 
 Servants serve their bodily masters : but evil men 
 serve their covetous lusts. 
 
 It is better to have a man without money, than money 
 without a man. 
 
 Hermes. 
 
 A covetous man cannot learn Truth. 
 
 Plato. 
 
 • It is no marvel tfeough he be good, which is not 
 covetous : but it were a wonder to see a covetous man good. 
 A man may sooner yield to Avarice than to Reason. 
 For Covetise hath [ac] companied him, even from his child- 
 hood : but Reason cometli not before he have perfect age. 
 
 139 
 
Covetousness taketh away gentleness. Aristotle. 
 
 Aristotle. 
 
 It is better for a man to love his fellows, than to love 
 money. 
 
 Money is the cause of sedition and evil will. 
 
 To delight in Riches is a dangerous pleasance. 
 
 Covetousness taketh away the name of gentleness ; 
 which Liberality purchaseth. 
 
 A merry man cannot lightly [^easily^ be angry. 
 
 A liberal man may not well be envious : and as for the 
 covetous man, [he] may never be satisfied with Riches. 
 
 140 
 
F 
 
 Chapter VIII. 
 Of the Tongue ; of Fair Speech ; and of Flattery. 
 
 Bias. 
 AIR AND FLATTERING Speech is an honied snare. 
 
 Hermes. 
 
 A right commendable thing, both in heaven 
 and earth, is a true Tongue. 
 
 Socrates. 
 
 There is not a worse thing than a deceitful and lying 
 Tongue. 
 
 Fair Speech in presence, with Good Report in absence, 
 and Manners in fellowship, obtain great friendship. 
 
 Chilo. 
 An evil Tongue is sharper than any sword ! 
 
 Diogenes. 
 
 If thou speak what thou wilt ; thou shalt hear what 
 thou wouldest not ! 
 
 Pythagoras. 
 
 The Tongue is the betrayer of the heart. 
 Death delivereth a man from all enemies, save the 
 Tongue. 
 
 He is wise and discreet that can refrain his Tongue. 
 
 Ptato. 
 Flattery is a present friend ; but an absent enemy. 
 
 Seneca. 
 It is a point of Flatfery to praise a man to his face. 
 
 Socrates. 
 
 The Tongue of a Fool is the key of his counsel ; which, 
 in a wise man. Wisdom hath in keeping. 
 
 4M 
 
Hastiness of Speech causeth men to err. piato. 
 
 The Tongue of a wise man is in his heart : but the 
 heart of a Fool is in his tongue. J 
 
 Plato. 
 Hastiness of Speech causeth men to err. 
 
 142 
 
Chaptek IX. 
 Of Truth, of Faith, of Error, and Lying. 
 
 Hermes. 
 
 TRUTH IS THE guide of all goodness. 
 Aristotle. 
 Faith shineth in danger. 
 
 Honour is the fruit of Virtue and Truth ; and for 
 the Truth, a man shall he worshipped. 
 
 Socrates. 
 He that useth Truth hath more, and mightier, servants 
 than a King. 
 
 Seneca. 
 There is no di:fference between a great Teller of tidings 
 and a Liar. 
 
 Flato. 
 I There is no goodness in a Liar. 
 
 P It is lawful for a Governor, for the maintenance of his 
 
 estate and safeguard of his subjects, to lie: but not for a 
 subject to lie in any cause. 
 
 Socrates. 
 A faithful man is better than gold. 
 
 t Plato. 
 
 Lying is a sickness of the Soul ; which cannot be cured 
 but by Shame or Reason. 
 
 He ought not to lie that taketh upon him to teach 
 others. 
 
 Truth is the Messenger of GOD : which every man 
 cf^ght to worship, for the»love of her Master. 
 i Of small Errors, not let [hindered] at the beginning, 
 
 spring great and mighty mischiefs. 
 
 lis 
 
Chapter X. 
 
 Of Bringing up and Manners ; of Dispositions 
 and Instrmtio7i. 
 
 A 
 
 Plato. 
 
 GENTLE HEART, by its own accord, is given to 
 goodness. 
 
 Plutarch. 
 
 Noble wits, corrupted in the bringing up, prove 
 more unhappy than others that be more simple. 
 The wits which in Age will be excellent, may be known 
 in Youth by their honest delights. 
 
 Socrates. 
 
 He is to be commended which, to his good bringing 
 up joineth Virtue, Wisdom, and Learning. 
 Instruction in a fool causeth more folly. 
 
 Plato. 
 
 Good dispositions can neither be given, bought, nor 
 sold. Yea, if they might ; no man would buy them ! but 
 the evil are daily bought and sold. 
 
 Aristotle. 
 
 Manners are more requisite in a child, than playing 
 upon instruments, or any other kind of vain pleasantness. 
 
 Those parents are to be blamed that are very careful to 
 heap up riches ; and take no care for the good bringing up 
 of their children. 
 
 Hermes. 
 
 It becometh a man, from his youth, to be shamefast in 
 filthy things ; and to be studious in that which is honest. 
 
 Soberness in Youth seemeth to Fools to be mere 
 foolishness. 
 
Socrates. Good bringing up is the head of good manners. 
 
 Socrates. 
 
 Good bringing up maketh a man well disposed. 
 He is perfect which, to his good bringing up joineth 
 other virtues. 
 
 Good bringing up is the head of good manners. 
 
 Seneca. 
 
 It is not possible for him to be sober, that is wealthily 
 brought up in rioting and pleasures. 
 
 I 
 
 3 Baldwin. 10 145 
 
c 
 
 Chapter XI. 
 Of Love, Lust, and Lechery. 
 
 Pythagoras. 
 ONSTANT LOVE is a principal Virtue. 
 
 Plato. 
 Without Love, no Virtue can be perfect. 
 
 There are two kinds of Love : the one Natural, 
 and the other Heavenly. 
 
 The good Lover loveth his Soul better than his body. 
 The evil Lover loveth his body ; and not his Soul. 
 
 Socrates. 
 The love of a Fool is more noisome [offensive'] than 
 pleasant. 
 
 Love cannot be mingled with fear. 
 Love is the business of loiterers. 
 
 Seneca. 
 He that lacketh Love ought not to be regarded. 
 Repentance is the end of filthy Love. 
 There is nothing so dark, but that Love espieth. 
 Love leaveth no danger unattempted. 
 Too much Self-Love is [the] cause of all evil. 
 
 Plato. 
 Lust is a lordly and disobedient thing. 
 Of all things, the newest is the best ; save of Love and 
 Friendship : which the elder it waxeth is ever the better. 
 
 Aristotle. 
 
 Dishonour, Shame, Evil End, and Damnation, wait 
 upon Lechery, and all other like vices. 
 
 Seneca. 
 
 Likeness of Manners maketh Love steadfast and perfect. 
 
 It is not possible to do anything well, without Love. 
 
 It is not possible for that servant to be diligent, that 
 loveth not his Master. 
 146 
 
H 
 
 Chapter XII. 
 Of Marriage and Married Folk. 
 
 APPY ARE THEY that are happily married. 
 
 Happy is he that hath married a good Wife 
 and so is he that hath married none at all. 
 
 Menander. 
 
 There is not a greater treasure than a good Wife ; nor 
 a greater evil than to be matched with an evil woman. 
 
 If a man consider the Truth ; truly to marry a Wife is 
 evil : but yet it is a necessary evil. 
 
 What can be more miserable in a man than to lack a 
 trusty Wife ? 
 
 A Wife is a costly and a troublesome matter ; causing 
 that a man cannot live as he would : and yet some good 
 Cometh by her. For when her husband is sick, she keepeth 
 him diligently. She forsaketh him not in his adversity ; 
 and when he is dead, she burieth him honestly. And 
 therefore ought men to weigh one thing with another. 
 
 Democritus. 
 The greatest dishonour that a man may have, is to be 
 obedient to a woman. 
 
 Socrates. 
 
 It is meet that men obey such laws as their Governors 
 ordain ; and that women obey their Husbands' ordinances. 
 
 The Husband and the Wife must think themselves to 
 be but one in all points, except in Sovereignty ; which, 
 both by Nature and laws, is the man's only [soZe] right. 
 
 I ^ Solon. 
 
 Before a woman be suffered to go in gossiping, she 
 ought to be so old that such as know her not may rather 
 ask, Whose Mother, than. Whose Wife, she is ? 
 
 A woman may attire herself at home, in her Husband's 
 
 147 
 
It is no light matter to get a good Wife. piato. 
 
 presence, as gorgeously as she can ; but whatsoever she 
 doth to walk abroad in, is rather for others' pleasure than 
 for her Husband's. 
 
 Euripides. 
 Every good woman obeyeth her Husband : but such as 
 are evil, through lack of wit, despise them. 
 
 Antisthenes. 
 
 Marriage were a heavenly state ; if men would use it as 
 they ought. But as, in many Cities, and in other matters. 
 Riot, and Lust, and other vices are augmented ; and have 
 got the mastery : even so have they done also in Marriage ; 
 whereby it is made grievous. 
 
 Socrates, 
 
 The only cause why Marriage seeme,th grievous to 
 many is, because they know not how to govern {themselves] ; 
 they be so given to Folly and Pleasure. 
 
 There is nothing more painful in all the World than a 
 Wife. I know it by experience. Happy is he that knoweth 
 it not ! 
 
 Many, both nobly-born and rich, have been dishonoured 
 through their foolish Wives. 
 
 It is better to bury, than to marry, a Wife. 
 
 Whosoever is determined to marry a Wife, hath already 
 begun his penance. 
 
 Plato. 
 
 It is no light matter to get a good Wife. 
 
 Age and Marriage are things very like. For every man 
 desireth them both : but when they have got them, they 
 are very sorry. 
 
 Diogenes. 
 
 When a man marrieth ; he doth not only take to him a 
 Wife, as it seemeth : but also a Devil, either good or bad. 
 
 The chief virtue that a Wife can have is to be obedient 
 and loving to her Husband. 
 
 Socrates. 
 
 Marriage was ordained, both by GOD and by Nature, 
 for increase of lineage ; and for quietness and comfort of 
 Man's life : and therefore she is no Wife, in whom these 
 properties are lacking. 
 113 
 
A wise and careful Wife shall give continual comfort. 
 
 Those married persons cannot choose but agree well ; 
 which endeavour themselves to do their duty : the man to 
 rule by love ; the woman to obey with quietness. 
 
 What bliss can be compared to his, that hath married 
 a Wife, obedient, loving, and wise ? or to hers, that hath a 
 provident and kind Husband ? 
 
 Hippocrates. 
 
 It is necessary that a woman have some man to chasten 
 her. For there is, in her nature, a certain foolish wanton- 
 ness ; which, if it be not daily looked to and assuaged, will 
 make her wax proud and wild : as divers trees do, that are 
 over-rank. 
 
 Euripides. 
 
 He is ignorant and unwise that dispraiseth all women 
 together : for though many be nought ; yet some are good 
 and virtuous. 
 
 The evil which cometh to Men by Marriage, GOD hath 
 acquited [requited^ in this. That Wives are partakers of 
 their troublesome labours. 
 
 Whosoever he be that will not marry, because of the 
 charge and troublesomeness of a Wife, shall live wretchedly 
 in his age, lacking children to comfort him ; and when he is 
 dead with sorrow, strangers shall divide his goods among 
 them : but he that marrieth, and hath got a wise and 
 careful Wife, instead of these miseries, shall have continual 
 comfort. 
 
 They travail in vain, that labour to marry any that are 
 not appointed them by GOD : but those that are ordained 
 for them, shall happen to them unsought for. For Marriage 
 and Hanging are destiny. 
 
 It is the part of a wise man to get him kinsfolk and 
 friends by Marriage. 
 
 They know not what it is to take a Wife ; which marry 
 either for Power or Riches. For a lordly Wife will rule the 
 roast, and make her Husband her slave : and as for the 
 Riches that are so got, [they] are unprofitable and soon 
 wasted. 
 
 • The poor man, thaf taketh a Wife for Riches, doth not 
 marry her ; but selleth himself unto her. 
 
 Two things ought specially to be considered in a Wife 
 before she be married ; either that she have a loving 
 countenance, or else that she be well-mannered: for 
 
 149 
 
The things that increase love between Man and Wife. 
 
 these things increase love between Man and Wife. 
 
 Men seek for hounds and horses that are come of a good 
 kind [breed] ; neither will they bring up any except they 
 be such : but a good man will not slack to marry an evil 
 Wife, that is, an evil man's daughter ; so he may have great 
 riches with her. 
 
 150 
 
Chapter XIII. 
 Of Sorrow, Gladness, Fear, and Boldness. 
 
 Socrates, 
 
 IT IS A point of madness, to be sorry, or to rejoice, 
 un measurably. 
 Aristippus. 
 He ought to fear many ; whom many do fear. 
 
 Pythagoras. 
 Great grief continueth not long. 
 Continual fear sufiPereth not a man to be happy. 
 
 Aristotle. 
 Sorrow is a grief for things that be done and past. 
 Fear is a doubt for things to come. 
 Fear of himself accuseth the guilty. 
 By Sorrow and Thought the heart is tormented. 
 Of Sorrow cometh dreams and fantasies \_fancies^. 
 Of Thought cometh watching, and bleared eyes. 
 
 Hermes. 
 Sickness is the prison of the body ; but Sorrow, the 
 prison of the Soul. 
 
 Mirth is the end of Sorrow. 
 
 Seneca. 
 
 Shamefastness in a child is a token of Wit ; but in a 
 man, of Foolishness. 
 
 Surety putteth away Sorrow ; and Fear hindereth 
 Gladness. 
 
 Neither strength, nor bigness, is of any value in a 
 iearful body. 
 
 161 
 
Chaptek XIV. 
 Of Anger, Wrath, Envy, Malice, and Revenge, 
 
 Plato, 
 
 PRIVY HATRED is worse than open malice. 
 Wrath leadeth Shame in a leash. 
 It is a great marvel to see a wise man angry. 
 
 Thales. 
 
 He is unhappy that continueth in his malice ; not 
 thinking of the end. 
 
 Plato. 
 
 Unhappy is the estate of malicious and envious people. 
 The suspicious, the hasty, and the jealous, man lives 
 ever in sorrow. 
 
 Aristotle. 
 
 Shame of himself is the end of Indignation. 
 He is not perfectly good that hateth his enemy ; what 
 is he then, that hateth his friend ? 
 
 Se7ieca. 
 
 Debate, Deceit, Contention, and Envy, are the fruits 
 of evil thoughts. 
 
 It is foolishness, or rather madness, for a man to be 
 angry for that which cannot be amended ; or to desire the 
 thing which he may not obtain. 
 
 Aristotle. 
 
 Wrath and Hastiness are very evil Counsellors. 
 Quietness is sure ; but Rashness is dangerous. Envy 
 and Slander are two brethren ; which go evermore together. 
 
 Seneca, 
 
 Forgiveness is a valiant kind of revenge. 
 He hath great rest, that can refrain himself from Anger. 
 152 
 
Hermes, To the wrathful, Anger approacheth. 
 
 Pythagoras. 
 
 Envy has been, is, and shall be, the destruction of many. 
 What is there, that Envy hath not defamed, or Malice 
 left undefiled ? Truly, no good thing. 
 
 Aristotle. 
 
 Anger is a heaviness and vexation of the mind ; desiring 
 to be revenged. 
 
 Anger is the worker of Enmity and Hatred. 
 
 Humility, Patience, and Fair Speech, are the pacifiers 
 of Anger. 
 
 Plato. 
 
 Time appeaseth Anger. 
 
 Wrath Cometh of feebleness of Courage, and lack of Wit. 
 
 Women are sooner angry than men ; the sick sooner 
 than the healthy ; and old folk be sooner moved than the 
 young. 
 
 Chilo. 
 
 He is envious, that is sorry for good men's prosperity. 
 
 An envious man serveth to none other purpose but to 
 speak evil, and [to] slander others. 
 
 Hermes. 
 To the wrathful. Anger approacheth. 
 
 Aristotle. 
 Reason so sore abhorreth Anger, that she fiieth from a 
 man as soon as he chafeth ; and will not be present at any 
 of his doings. 
 
 m 
 
Chaptek XV. 
 Of Liberty and Bondage, Masters and Servants. 
 
 Plato. 
 
 HE IS NOT free that bindeth himself to another. 
 He obeyeth many, that obeyeth his body. 
 Thales. 
 Hope is a Bondage ; but Mistrust, a Liberty. 
 The child is not bound to his parents ; of whom he 
 [hath] learned nothing. 
 
 Aristotle. 
 
 He that hath bound himself to follow his fleshly 
 delights, is more bound than any caitiff. 
 A bondman hath but half a mind. 
 
 Seneca. 
 
 Too much Liberty turneth into Bondage. 
 A Tyrant never tasteth of true Friendship, nor of 
 perfect Liberty. 
 
 Euripides. 
 
 Better is it to be free in heart, and bond in name ; 
 than to be free in name, and bond in heart. 
 
 What a pleasure is it for Servants to have good 
 Masters ; and for Masters to have willing Servants. 
 
 A Servant must set his mind only upon his business ; 
 and, above all things, be kept from idleness. 
 
 Menander. 
 
 He is a troublesome Servant, that is too wise in his 
 own conceit. 
 
 A man cannot have any better possession than a 
 willing Servant. 
 
 It is better to live in bondage with a good Master, than 
 to live at liberty basely and evilly. 
 154 
 
The Bow, the Harp, and the Servant, the better for rest. 
 
 Servants that are diligent and true to their Masters, 
 are commonly hated of their fellows. 
 
 Plato. 
 
 The worst Bondage is to be subject to vices. 
 
 Servants are soon infected with their Masters' diseases. 
 
 Euripides. 
 
 A Servant ought to say nothing that is hurtful to his 
 Master ; although it be true. 
 
 Too much trust ought not to be given to Servants. 
 
 Only the name is reproachful to Servants ; but, in any 
 other thing, a Servant is no worse than a free man, if he 
 be good. 
 
 Menander. 
 
 If a Servant learn nothing but, in all things, to drudge ; 
 he will be naught [ivorthless] ; but if thou give him liberty 
 to speak, that will make him very good. 
 
 It is evil for a Servant to have an evil Master ; because 
 he must needs be partaker of his evil. 
 
 Many a man, that hath left his Master, and got liberty, 
 hath been glad to seek his service again. 
 
 A good man hath his mind always free ; although his 
 body be bound. 
 
 Bion. 
 
 Good Servants are sorrowful when their Masters 
 prosper not ; and they endeavour, [by] all means, to 
 further him. 
 
 Good Servants are free ; but evil Freemen are bound 
 to many desires. 
 
 De7nocritus. 
 
 Men ought to govern their Servants discreetly; and 
 give them time to refresh them [selves] , when they require it. 
 For recreation maketh men more ready to labour afresh. 
 
 Plato. 
 
 • The Bow, the Harp, and the Servant, are the better 
 through resting. 
 
 Both Liberty and Bondage are very nought [valueless] , 
 if they pass measure : but, moderately used, both are 
 exceeding [ly] good. 
 
 iSfl 
 
Bondage, in awe of God, is moderate. piato. 
 
 That Bondage is moderate, which is in awe of GOD ; 
 and that immoderate, which is in awe of men. 
 
 Masters ought not to make their Servants too familiar ; 
 nor to use any jesting with them. For so, through such 
 foolishness, they make themselves more labour [in order] 
 to reform them ; and them more stubborn to be ruled. 
 
 186 
 
Chaptek XVI. 
 Of Women, Wine, and Drunkenness, 
 
 Plato. 
 
 DRUNKENNESS maketh a man unruly. 
 Drunkenness undoeth him that delighteth 
 therein. 
 Much Wine and Wisdom may not agree : for 
 they be two contraries. 
 
 Isocrates. 
 
 Wine unmeasurably taken is an enemy to the Soul. 
 
 Wrath and Wine drown both the Reason and [the] 
 Senses. 
 
 Wrath maketh a man a beast : but Drunkenness maketh 
 a man worse. 
 
 Drunkenness ought to be eschewed of all men ; but 
 chiefly of Rulers, Watchmen, and Officers. 
 
 Drunkenness is an abominable vice in a Teacher. 
 
 Plato. 
 
 A drunkard is unprofitable for any kind of good service. 
 The Husband can do his Wife no greater wrong, than 
 to have to do with another woman. 
 
 Aristotle. 
 
 A woman is a necessary evil. 
 
 There can be no greater honour for an honest Wife, 
 than to have an honest faithful Husband : which careth for 
 her, and for no woman else; thinking her more chaste and 
 faithful than any other. 
 
 . Seneca. 
 
 Neither gorgeous apparel, nor excellent beauty, nor 
 plenty of gold and riches, become a woman so well as 
 Soberness, Silence, Faithfulness, and Chastity. 
 
 The best way for a man to keep his Wife chaste is, not 
 
 lfi7 
 
Death, the last remedy for Love. piato. 
 
 to be jealous, as many fond fools suj^pose ; but to be chaste 
 himself, and faithful unto her. 
 
 Woman's company is an evil that cannot be eschewed. 
 
 Chilo. 
 Women in mischief are wiser than men. 
 
 Socrates. 
 
 Woman is more pitiful than Man, more envious than a 
 Serpent, more malicious than a Tyrant, and more deceitful 
 than the Devil. 
 
 Aristotle. 
 
 Woman's counsel is weak ; and a child's, imperfect. 
 Woe be to that City, where a woman beareth rule. 
 
 Socrates. 
 
 It is better to be in company with a serpent, than 
 with a wicked woman. 
 
 Gay-apparelled women stand forth as baits to catch 
 men that pass by : but they take none, save such as will be 
 poor; or else such as be ignorant fools, which know 
 them not. 
 
 There is no greater incumbrance that may chance to a 
 man, than Ignorance and Women. 
 
 There is nothing hotter than a lascivious woman. 
 
 He is an ignorant Fool, that is governed by women's 
 counsel. 
 
 An ignorant man may be known by three points. He 
 cannot rule himself ; because he lacketh Reason. He 
 cannot resist his lusts ; because he lacketh Wit : neither 
 can he do what he would ; because he is in bondage to a 
 woman. 
 
 Women, by nature, are born malicious. 
 
 It is not possible for him to obtain Wisdom and 
 Knowledge that is in bondage to a woman. 
 
 He that enhaunteth \Jreqnenteth'] much Woman's 
 company cannot be strong ; neither may he be rich that 
 delighteth much in Wine. 
 
 Plato. 
 
 Hunger taketh away Love ; else doth Time : but if 
 none of these prevail, there is no remedy but Death. 
 158 
 
Plutarch, The teeth and nails of Love. 
 
 Theophrastus. 
 Desire doubled is Love ; and Love doubled is Madness. 
 
 Plutarch. 
 
 Lust ought to be quenched before his nails and teeth 
 be grown ; for, afterwards, it is scarce possible to avoid it. 
 The teeth of Love is Suspicion ; the nails. Jealousy : 
 wherewith it holdeth and biteth our hearts so strongly. 
 
 159 
 
Divers Sentences of sundry Matters. 
 
 Chapter XYII. 
 
 Plato, 
 
 ELOQUENCE IS a goodly gift : which in truth, 
 shineth ; but in falsehood, corrupteth. 
 It is hard to find a meek witty man. 
 
 Her^iies. 
 
 Nature, Will, Diligence, and Order, make men wise and 
 good: as for [the] number of years [, it] bringeth nought 
 save death. 
 
 Man is the measure of all things. 
 
 Socrates. 
 . Holiness and Righteousness make men like unto GOD. 
 
 Seneca. 
 Small expenses oft used, consume great substance. 
 Excess, either hurteth, or profiteth nothing. 
 Every man loveth advantage [gain] . 
 Rest must needs be pleasant ; for it is the medicine of 
 all [the] diseases that are in Labour. 
 
 Nothing obtaineth favour so much as diligent obedience. 
 Evil men, for lucre, agree together. 
 
 Hermes. 
 He is to be despised of all ; that careth for none but 
 himself. 
 
 Pythagoras. 
 
 Many things, at the beginning, are counted good ; 
 which, at the end, are known to be evil. 
 Desire of Riches waxeth infinite. 
 A solitary man is a God, or a beast. 
 
 Diogenes. 
 It is better for a man to judge after Law and Learning, 
 than after his own mind and knowledge. 
 160 
 
Pythagoras. To Unlearn Evil is the best kind of Learning. 
 
 Diligent purveyance is great surety. 
 
 It is Wisdom to work by Science \_Knowledge~\, 
 
 Plato. 
 The multiplying of Friends is the assuaging of cares. 
 It is better to diminish that which hurteth, than to 
 augment that which helpeth. 
 
 Pythagoras. 
 None but a Craftsman can judge of a craft. 
 Excellent things ought to be done warily. 
 It is Kinglike to be reproved for well doing. 
 The agreement of brethren is stronger than a wall. 
 To unlearn Evil is the best kind of Learning. 
 
 Plato. 
 
 A needy old man is a miserable thing. 
 Aristotle. 
 
 Melody is good to pacify the angry, to comfort the 
 sorrowful, and to assuage all other passions. 
 
 The pleasantest Harmony is the agreement of minds, 
 and the sweetest Music that is heard in season. 
 
 Music is good to refresh the mind, and to pass forth 
 the time ; and is a great help to good pronounciation ; and 
 therefore children ought to learn Music. 
 
 Chapter XVIII. 
 
 Soc7^ates. 
 F ALL MISFORTUNES, the most unhappy is to 
 
 have been fortunate. 
 
 \ ^^ Pythagoras. 
 
 Nothing is to be counted good, that may be 
 taken away. 
 
 Seneca. 
 It is as well a fault to trust nobody, as to trust 
 everybody. 
 
 It skilleth [matters! not in what bed a sick man be 
 laid, whether it be of gom or of wood : for wheresoever he 
 be laid, his sickness will be with him. 
 
 Aristotle. 
 If it were as painful a thing for men to praise honest 
 3 Baldwin. 11 161 
 
Eepentance deserveth Pardon. Pythagoras. 
 
 things, as it is to do them ; then should they be as little 
 praised, as followed. 
 
 They live evilly that always begin to live ; forasmuch as 
 their many beginnings do make their lives still imperfect. 
 
 He that is rooted in his sin, will not be corrected. 
 
 A gift bindeth the Receiver, and looseth the Giver. 
 
 When a man doubteth in doubtful things, and is 
 assured in them that be evident ; it is a sign of [a] good 
 understanding. 
 
 Hermes. 
 
 There are six kinds of men that be never without 
 vexation. The first is he that cannot forget his trouble. 
 An envious man dwelling with folks newly enriched. He 
 that dwelleth in the place, and cannot thrive; where 
 another thrived before him. A rich man decayed, and 
 fallen into poverty. He that would obtain that which he 
 may not get. The last is he that dwelleth with a wise 
 man, and can learn nothing of him. 
 
 He that seeketh enemies, seeketh his own destruction. 
 
 Pythagoras. 
 Repentance deserveth Pardon. 
 
 The best and greatest winning is a true friend ; and 
 the greatest loss is the loss of time. 
 
 Plato. 
 
 Much running maketh great weariness. 
 
 If men in reasoning desired as much the truth of the 
 thing itself ; as they do the maintenance of their own 
 opinions, and [the] glory [of] their wits : there should not 
 breed so much hatred as there doth ; nor half so many 
 matters be left off unconcluded. 
 
 There cannot be a more intolerable thing than a 
 fortunate Fool. 
 
 Chapter XIX. 
 
 Socrates. 
 
 A MAN OP feeble courage annoyeth himself lightly 
 [easily^ with that which he loveth. 
 Pythagoras. 
 To be overcome with affections, is an evident 
 token of Foolishness. 
 162 
 
Aristotle. There is but one way to Goodness. 
 
 Seneca. 
 
 He is not happy that hath Riches ; but he that useth 
 them. 
 
 The wicked sometimes seem to be happy. 
 
 Hermes. 
 
 It is better to suffer death, than, by compulsion, to do 
 that is evil. 
 
 He that is inclined to his own will, is nigh the wrath 
 of GOD. 
 
 He that desireth great charges [employments^ desireth 
 great troubles. 
 
 Pythagoras. 
 
 The hearts of good people are the castles of their secrets. 
 It is a great folly for a man to muse much on such 
 things, as do [sur]pass his understanding. 
 
 Plato. 
 
 To do well to him that hurteth us, is the most accept- 
 able thing, in the sight of GOD, that a man may do. 
 
 Socrates. 
 Folly is the greatest enemy that a man may have. 
 
 Plato. 
 He that doeth good is better than the good which he 
 doeth ; and he that doeth evil is worse than the evil that 
 he doeth. 
 
 A man without Science [Knowledge^ is like a realm 
 without a King. 
 
 Aristotle. 
 
 An assuager of wrong ought greatly to be honoured. 
 
 A good rich man seldom may be found. 
 
 No man is happy, while that he liveth. 
 
 He is an excellent warrior, that lacketh neither Wisdom 
 nor Good Success. 
 
 • There is but one w^y to Goodness ; but the ways to 
 Evil are innumerable. 
 
 The best place in war is the midst ; for there be the 
 Strong and Valiant, which are in the midst between the 
 Hardy and the Cowards. 
 
 163 
 
Covetous men lack the things that they have. Pythagoras. 
 
 Socrates. 
 
 There is no kind so evil, but that some good is found 
 in [it]. 
 
 That which a man believeth not, shall never fray 
 \_frighten~\ him. 
 
 He findeth fetters, that findeth benefits. 
 
 It is due to render deserved thanks. 
 
 They be worse that are lately made rich, than they 
 which have been rich a great while. 
 
 Tyrants' prayers are necessary. 
 
 Chapter XX. 
 
 Socj^ates. 
 
 TO LACK FRIENDS is a token of evil conditions. 
 It is a foolish madness to think that rich men 
 be happy. 
 He is sufficiently] well learned, that knoweth 
 how to do well ; and he hath power enough, that 
 can refrain from doing evil. 
 
 Pythagoras. 
 
 He that demandeth but Reason, is able to vanquish 
 his enemy. 
 
 Covetous men lack the things that they have. 
 
 The shorter a thing is, the more it delighteth. 
 
 They that rob and slander the dead are like furious 
 dogs ; which bite, and bark at, stones. 
 
 Plutarch. 
 
 It is the part of a good man to forget dishonest things ; 
 which to remember is a point of evil. 
 
 That which is well done, is done wittingly [knowingly'] : 
 but that which is evil done, is done ignorantly. 
 
 He is as much a thief that stealeth openly, as he that 
 robbeth privily. 
 
 Socrates. 
 
 A thing oft spoken, troubleth the hearer. 
 
 To see is but a small matter ; but to foresee is a thing 
 hard to be done. 
 
 A man of good feeling [touch] is evermore discreet ; so 
 is it not of the other senses. 
 164 
 
Pythagoras, It is better to suffer, than to do, wrong. 
 
 Hearing in a man is a great help to Knowledge. 
 Custom is, as it were, another Nature. 
 
 Aristotle, 
 
 It is foolishness to give overmuch heed to dreams. 
 
 Fond and foolish dreams deceive them that trust 
 therein. 
 
 They be gross and foolish Physicians which take any 
 counsel at [^guidance front] their patients' dreams. 
 
 When GOD will send dreams or visions ; they chance 
 to wise men in the day time. 
 
 Such as be born deaf and blind have their inward 
 powers the more perfect. 
 
 He ought not to lie, which will teach other folks. 
 
 Diversity of opinions is the cause of much strife. 
 
 That thing is noble which cometh of good kind. 
 
 He that doubteth and marvelleth seemeth to be ignorant. 
 
 H 
 
 Chaptek XXI. 
 
 Socrates. 
 
 E WHICH KNOWETH not how much he seeketh, 
 doth not know when to find that which he lacketh. 
 It is better to be ignorant in vile things, than 
 to know them. 
 
 The goods of the Soul are the principal goods. 
 
 Pythagoras. 
 
 A Boaster is more to be despised than a Liar. 
 It is hard for a liberal man to be rich. 
 It is better to suffer, than to do, wrong. 
 He is worst of all, that is malicious against his friends. 
 Evil destroyeth itself. 
 
 The wrath and lust of lecherous people alter their 
 bodies, arid make many run stark mad. 
 
 • ^ Plutarch. 
 
 It is better for a man to amend himself, by following 
 the good example of his predecessors ; than to make his 
 successors wax worse, by following his unthrifty vicious 
 living. 
 
 165 
 
Both Sleep and Labour are enemies to Learning, piato. 
 
 To be much inquisitive of others' o:ffences is a sign of 
 an evil disposition. 
 
 Nothing dispraiseth a man so much as his own praising ; 
 specially when he boasteth of his good deeds. 
 
 The most profitable thing for the World is the death of 
 evil people. 
 
 Men ought not to be chosen by Age and number of 
 years ; but by Wisdom and conditions. For he that hath 
 childish conditions is a child, be he never so old : and 
 he that hath man-like conditions is a man, be he never so 
 young. 
 
 Hermes, 
 
 Three things are to be pitied ; and the fourth, not to 
 be suiffered : A good man in the hands of a Shrew. A wise 
 man under the governance of a Fool. A liberal man in 
 subjection to a Caitiff. And a Fool set in authority. 
 
 Plato. 
 
 To men occupied about divine things. Life seemeth a 
 thing of no reputation. 
 
 Both Sleep and Labour are enemies to Learning. 
 
 There is no greater victory, than for a man to vanquish 
 himself. 
 
 There are many that will not fight ; and yet be 
 desirous to see frays. 
 
 He that neglecteth Wife and childrerr depriveth himself 
 of immortality. 
 
 Prudence is the guide of all other Virtues. 
 
 Chapter XXII. 
 
 Hermes, 
 
 IT IS HARD for a man having licence to sin, to keep 
 himself therefrom. 
 Plato, 
 Sweet Hope followeth him that liveth holily and 
 justly ; nourishing his heart and cherishing his old 
 age, and comforting him in all his miseries. 
 
 In all works, the beginning is the chiefest, and the end 
 [the] hardest, to attain. 
 166 
 
Seneca. Hope of Reward maketli Pain seem Pleasure, 
 
 Seneca. 
 He is not worthy to live, that taketh no care to live well. 
 
 Aristippus. 
 
 He which is beautiful, and speaketh unseemly things, 
 draweth a sword of lead out of an ivory scabbard. 
 
 Socrates. 
 Such things as are above us, pertain not unto us. 
 He that is mighty is not by and by [instantly'] good ; 
 but he which is good immediately is mighty. 
 
 Chilo. 
 Men should rather be drawn by the ears, than by the 
 cloaks : that is, by persuasion, and not by violence. 
 
 It is lawful to be a friend ; but no farther than to the 
 altar : that is, we ought not, for our friend's sake, to 
 transgress our Religion. 
 
 A City cannot prosper, when an ox is sold for less 
 than a fish. 
 
 Seneca. 
 
 He is worthy [of] no wealth [prosperity] , that can suffer 
 no woe. 
 
 Much babbling is a sign of small knowledge. 
 Worldly vanities hinder Man's reason. 
 
 Hermes. 
 He is a wise man that doth good to his friends ; but he 
 is more than a man that doth good to his enemies. 
 Of evils, the least is to be chosen. 
 
 Plato. 
 Good respect and consideration to the end of things, 
 preserveth both Soul and body. 
 
 Seneca. 
 
 Every man is wise in that which he hath learned. 
 
 He that helpeth the evil, hurteth the good. 
 
 Men should live exceedingly quietly, if these two words, 
 ' Mine,' and, ' Thine,' were taken away. 
 
 Hope of Reward maketh Pain seem Pleasure. 
 
 To be praised of evil men is as evil as to be praised for 
 evil doing. 
 
 167 
 
Chapter XXIII. 
 Of Benefits^ and of Unthankf illness. 
 
 Seneca. 
 
 BENEFITS OUGHT TO be as well borne in mind, 
 as received with the hand. 
 The remembrance of Benefits ought never to 
 wax old. 
 
 The will of the giver, and not the value of the 
 gift, is to be regarded. 
 
 He is worthy to be deceived which, while he bestowed 
 a benefit, thought of the receiving of another. 
 
 A small thing given willingly is more acceptable, than 
 
 that which is grudgingly given, be it of never so great price. 
 
 One gift well given, recovereth many losses. 
 
 A gift, grudgingly given of a niggard, is called a Stony 
 
 Loaf ; which, although it be bitter, is needful to be received 
 
 of the hungry. 
 
 He is unthankful, which acknowledgeth not the good 
 that is done him. He is more unthankful, that (to his 
 power) acquitteth {^reqiiiteth^ it not. But he is most 
 unthankful, that forgetteth it utterly. 
 
 To be unthankful is an uncomely thing. 
 
 Socrates. 
 
 There is no greater Treasure than Discretion and Wit ; 
 no greater Poverty than Ignorance ; no better Friendship 
 than Good Conditions; no better Guide than Good Fortune. 
 
 Hastiness causeth Repentance. 
 
 Frowardness causeth hinderance. 
 
 Pride is [the] cause of Hatred ; and Sloth, of Dispraise. 
 
 Experience is a good chastisement. 
 
 It is better to seek, and not to find ; than to find, and 
 not to profit. 
 
 All things may be changed, save Nature ; and all things 
 eschewed, save Death. 
 J68 
 
Socrates. Experience is a good Corrector. 
 
 Wit without Learning is like a tree without fruit. 
 
 It is better to suffer great necessity, than to borrow of 
 him, whom a man may not trust. 
 
 The end of sickness is Death ; and the end of darkness 
 is Light. 
 
 Change of the World is a good Teacher. 
 
 Experience is a good Corrector. 
 
 The hasty man is never without trouble. 
 
 There are three sorts of men woeful to be seen. A rich 
 man fallen into poverty. A virtuous man dispraised. And 
 a wise man scorned of the ignorant. 
 
 Seneca, 
 He hath Riches sufficient ; that needeth neither to 
 flatter, nor to borrow. 
 
 He doeth himself wrong ; which obeyeth them whom 
 he ought not. 
 
 Plato. 
 
 Suffisance is the Castle which keepeth wise men from 
 all evil works. 
 
 Truth is the guide of all goodness, both in GOD and 
 Man ; which whoso will be made blessed and hapj)y by [it], 
 must be made partaker of it at the beginning of his life ; 
 that he may spend much of his time therein : for such a 
 man is faithful, and to be trusted. 
 
 Socrates. 
 
 He that wittingly lieth is untrustworthy ; but he that 
 lieth unwittingly is mad : both of which properties are to 
 be abhorred. For neither the untrusty, nor the mad, man 
 can possibly become true friends. 
 
 He, truly, is to be honoured, which doth no wrong 
 himself; and he which suffereth none other to do [him] 
 wrong, is worthy double honour, and more too. 
 
 He which is good himself ; or aboundeth in any good 
 thing whereof he may give other men part, and doth it : 
 he is, of all men, to be most highly honoured. And he that 
 would so do, and cannot, deserveth the second place. But 
 fee that envieth to make^any others partakers of what good 
 he may, is to be abhorred. 
 
 We should not despise any good thing, because an evil 
 man hath it ; but labour earnestly to get it, because it 
 is good. 
 
Virtue shall be renowned for ever. Socrates. 
 
 It is easy for a man to fall to all kinds of Vice ; the 
 way thereto is so ready and short. But GOD hath made 
 the way to Virtue hard, sharp, and rough : but though it 
 appears so at first ; yet, at the end, it is very pleasant. 
 
 Malice is easy to be taken ; for, in all kinds of treaties, 
 she putteth herself in press [the throng^ . 
 
 Virtue shall be renowned for ever: but an evil man 
 (both while he liveth, and when he is dead) shall be for- 
 gotten ; or else remembered to his friends' dishonesty. 
 
 Wicked things continue not long in one estate : but 
 always toss to and fro, waxing worse and worse, without 
 any kind of measure or steadiness. 
 
 170 
 
1 
 
 H 
 
 Pithy Metres of divers matters. 
 
 Socrates. 
 
 E THAT TO Wrath and Anger is thrall, 
 Over his Wit hath no power at all. 
 
 Hermes. 
 Be merry and glad, honest and virtuous ! 
 For that sufficeth to anger the envious. 
 
 Pythagoras. 
 
 The more that a man hath of abundance, 
 So much the less hath he of assurance. 
 
 Socrates. 
 
 The friends, whom profit or lucre increase ; 
 
 When substance faileth, therewithal will cease ! 
 But friends that are coupled with heart and with love ; 
 Neither Fear, nor Fortune, nor Force, may remove ! 
 
 Musonnis. 
 
 If that in Virtue thou take any pain. 
 The pain departeth ; but virtues remain : 
 But if thou have pleasure to do that is ill. 
 The pleasure abateth ; but 111 tarrieth still. 
 
 Solon. 
 
 If that, by Destiny, things be decreed ; 
 To labour to shun them is pained lost indeed ! 
 But if that the Chance of Things be unset ; 
 It is folly to fear that, we know we may let ! 
 
 Plato, 
 
 It is the part of him that is wise 
 Things to foresee, with diligent advice : 
 But whenas things as unlucky do frame ; 
 It becometh the valiant to suffer the same. 
 
 171 
 
To the Avaricious is no suffisance. Horace. 
 
 Hermes. 
 
 If not for to speed, thou think it a pain ; 
 Will not the thing that thou mayest not attain ! 
 For thou, and none other, art cause of thy let ; 
 If that which thou may'st not, thou travail to get. 
 
 Plato. 
 
 To feign and to flatter, to gloss and to lie. 
 Require divers colours, and words fair and sly : 
 But the utterance of truth is so simple and plain, 
 That it needeth no study to forge, or to feign. 
 
 Horace. 
 
 To the Avaricious is no suffisance ; 
 
 For covetise increaseth as fast as his substance. 
 
 Solon. 
 
 He is neither rich, happy, nor wise. 
 That is a bondman to his own Avarice. 
 
 Pythagoras. 
 
 To strike another, if that thou pretend ; 
 Think, if he struck thee, thou would' st thee defend ! 
 
 Solon. 
 
 To beasts much hurt happeneth ; because they be dumb : 
 But much more to men, by means of Speech hath come. 
 
 Thales. 
 
 All envious hearts with the dead men depart ; 
 But, after death, dureth the Slanderer's dart ! 
 
 Hermes. 
 
 He that, at one's instance, another will defame. 
 Will also, at another's, to the last do the same : 
 For none are so dangerous and doubtful to trust. 
 As those that are readiest to obey every lust. 
 
 Plato. 
 
 Since Making of Manners, in company doth lie, 
 Enhaunt the good ; and the evil, see thou fly ! 
 But if to the evil, thou needs wilt resort ; 
 Return betimes ! for fear thou come short. 
 
 172 
 
Theophrastus. Flatterers devour men, while they be alive. 
 
 Isocrates. 
 
 Love between Wise men, by effect may fall ; 
 But not between Fools, though Folly be equal : 
 For Wit goeth by order, and may agree in one ; 
 But Folly lacketh order, so that concord is none. 
 
 Theophrastus, 
 
 For a man much better it is, among Haveners 
 To fall and be taken ; than among Flatterers : 
 For Ravens but of flesh, dead bodies do deprive ; 
 But Flatterers devour men, while they be alive. 
 
 Socrates. 
 
 He that, of all men will be a Corrector, 
 Shall, of the most part, win hate for his labour ! 
 
 Diogenes. 
 
 Of Slanderers, and Flatterers, take heed, if ye will ! 
 For neither tame, nor wild, beast, can bite us so ill : 
 For of wild beasts. Slander is the worst biter ; 
 And of the tame, most biteth a Flatterer. 
 
 Pythagoras. 
 
 They that to talk of Wisdom are bent, 
 Not following the same, are like an instrument ; 
 Whose pleasant sound, the hearers doth delight : 
 But, itself not hearing, hath thereby no profit. 
 
 Horace. 
 
 As long as a tun, or a vessel, may last, 
 Of the first liquor it keepeth the taste ; 
 And Youth, being seasoned in virtuous labour, 
 Will, ever after, thereof keep the savour. 
 
 Euripides. 
 
 Englished by [Roger'] Ascham. 
 
 What thing a man in tender age hath most in ure ; 
 That same to death, always to keep he shall be sure : 
 Therefore in Age who greatly longs good fruit to mow, 
 • In Youth he must himself apply good seed to sow. 
 
 Pythagoras. 
 
 Beware of thine en'my, when he doth menace ; 
 And trust thou him not, if fair seem his face ! 
 
 173 
 
Treasures evilly got, are worse spent. Hermes, 
 
 For serpents never so deadly do sting 
 As when they bite without any hissing. 
 
 Hermes. 
 Treasures, which Falsehood seemeth to augment, 
 Are evilly gotten ; and worser are spent : 
 Wherefore to be rich whoso doth intend, 
 Ought truly to win, and duly to spend. 
 
 Plutarch. 
 Since the World, unsteady, doth oft ebb and flow, 
 It behoveth a wise man all times for to know ; 
 And so for to sail, while he hath fair weather, 
 That the haven may keep him, when hold may no anchor. 
 
 Diogenes. 
 Of a churlish nature proceedeth Foul Language; 
 But Fair Speech is token of a noble courage. 
 
 Anacharsis. 
 A friend is not known but in necessity ; 
 For, in time of wealth, each man seemeth friendly. 
 
 Socrates. 
 Wisdom and Science, which are pure by kind, 
 Should not be writ in books ; but in mind : 
 For Wisdom in books, with the book will rot ; 
 But writ in mind will never be forgot. 
 
 Seneca. 
 For covetous people, to die it is best ; 
 For the longer they live, the less is their rest. 
 For Life them leadeth, their substance to double ; 
 Where Death them dischargeth of endless trouble. 
 
 Antisthenes. 
 Men ought not weep for him that guiltless is slain ; 
 But for the Slayer, which quick doth remain : 
 For to die guiltless is loss but of body ; 
 But body and Soul both, are lost of the guilty. 
 
 Xenocrates. ^ 
 
 Of works begun, when goodness may breed, 
 We should, with all swiftness, devise to proceed ; 
 But if, by our works, may grow any 111 ; 
 We should be as swift to conquer our will. 
 
 174 
 
Socrates. Believe not thine Ear ! which is full oft led awry. 
 
 Socrates. 
 By ordering the Tongue is a trial most true, 
 To know if a man, his lusts can subdue. 
 For he that ne rule can his Tongue as him list, 
 Hath much less power, other lusts to resist. 
 
 Socrates. 
 Whatever it chance thee of any to hear. 
 Thine Eye not consenting, believe not thine Ear ! 
 For the Ear is a subject full oft led awry; 
 But the Eye is a judge that in nothing will lie. 
 
 Seneca. Boethius. 
 
 Wisdom and Honour most commonly be found 
 In them that in Virtue and Goodness abound : 
 And therefore are better than Silver and Gold, 
 Which the evil commonly most have in hold. 
 
 Ho7^ace. 
 Stop the beginnings ! so shalt thou be sure. 
 All doubtful diseases to 'suage and to cure : 
 But if thou be careless, and suffer them brast ; 
 Too late cometh plaster, when all cure is past. 
 
 Xenophon. 
 
 If that it chance thee, in war for to fight ; 
 More than to Wit, trust not to thy Might ! 
 For Wit without Strength much more doth avail. 
 Than Strength without Wit, to conquer in battle. 
 
 Aristotle. 
 Both Hatred, Love, and their own Profit, 
 Cause Judges oft times the Truth to forget. 
 Purge all these vices therefore from thy mind ; 
 So shall Right rule thee, and thou the Truth find ! 
 
 Plato. 
 
 Although, for a while, thy vice thou may'st hide ; 
 Yet canst thou not always keep it unespied ! 
 For Truth, the true daughter of GOD and of Time, 
 * Hath sworn to detect all sin, vice, and crime. 
 
 Aristotle. 
 
 The having of Riches is not so commodious. 
 As the dex^arting fromi them is grievous. 
 
 175 
 
Better be mute, than dispute with the Ignorant. Pythagoras. 
 
 Plato. 
 
 Happy is the realm, the which hath a King 
 Endued with Wisdom, Virtue, and Learning ; 
 And much unhappy is the realm and province 
 Whereas these points do lack in their Prince. 
 
 Plutarch. 
 
 To whatsoever the King doth him frame ; 
 His men, for the most part, delight in the same : 
 Wherefore a good King should Virtue ensue, 
 To give his subjects example of Virtue. 
 
 Hermes. 
 
 Better it is for a Wife to be barren. 
 
 Than to bring forth a vile, wicked, carrion. 
 
 Socrates. 
 
 Alms distributed unto the indigent 
 Is like a medicine given to the impotent : 
 But to the unneedy, a man to make his dole. 
 Is like the ministering of plasters to the whole. 
 
 Pythagoras. 
 
 Better it is for a man to be mute. 
 Than with the ignorant much to dispute : 
 And better it is to live solitarily. 
 Than to enhaunt much evil company. 
 
 Diogenes. 
 
 Try, and then trust, after good assurance ; 
 
 But trust not, ere ye try, for fear of repentance ! 
 
 Plato. 
 That thing in a realm is worthy of renown, 
 For which Right is raised, and Wrong beaten down. 
 
 Seneca. 
 Goodness itself doth good men declare ; 
 For which many more, the better do fare. 
 
 Socrates. 
 Unhappy he is, wheresoever he come, 
 That hath a Wit, and will not learn Wisdom. 
 
 176 
 
The tilings that cause a quiet life. 
 
 Written hy Martial ; 
 
 and Englished hy Lord Henry [Howard'], 
 
 Earl of Surrey. 
 
 M 
 
 y friend ! The things that do attain 
 The happy life be these, I find. 
 The Riches left, not got with pain ; 
 The fruitful ground ; the quiet mind. 
 
 The equal friend. No grudge, no strife ; 
 
 No charge of rule, nor governance. 
 Without disease, the healthy life. 
 
 The household of continuance. 
 
 The mean diet ; no dainty fare. 
 
 Wisdom joined with Simpleness. 
 The night discharged of all care ; 
 
 Where wine, the Wit may not oppress. 
 
 The faithful Wife, without debate. 
 
 Such sleeps as may beguile the night. 
 Content thyself with thine estate ! 
 
 And wish not Death ; nor fear his might ! 
 
 FINIS. 
 
 3 Baldwin. 12 I77 
 
THE LAST BOOK. 
 Of Proverbs and SemUahles. 
 
 THREE BOOKS CONCLUDED; according to our 
 promise, it is requisite that the Fourth follow : 
 which, being well considered, is no less profitable, 
 either to Good Instruction or Moral Wisdom, than 
 any of the rest. 
 For whereas the others only command, and shew the 
 thing simply ; this kind, by vehemency of matter contained 
 in other things, persuadeth the thing effectually : besides 
 much good learning of Natural Philosophy contained in the 
 examples. 
 
 And, surely the diligence of the Philosophers herein is 
 greatly to be commended : which hath devised so goodly 
 a way to allure all men to Wisdom. 
 
 In which kind, sith [since] Erasmus, one of the best 
 learned in our time [1547], hath already studied, and thereof 
 compiled a book, drawn (as he saith himself) out from the 
 purest of the Philosophers ; I have herein Englished of his, 
 such as to me seemed most meet for this purpose, adding 
 them to others agreeable to this matter : omitting the rest, 
 not because they agree not herewith ; but because they be 
 so many as will in English make a great volume — willing 
 such as therein delight, to set forth the rest : and not to 
 look for all things here ; in which nothing less than perfec- 
 tion is pretended [attempted]. 
 
 As for the profit and use of Parables, I think it needless 
 for to declare : seeing their own plainness declareth them 
 so plainly as no man may do it plainlier. As for example. 
 
 Like as Hemlock is poison to Man : so is Wine poison 
 to Hemlock. 
 
 What declaration needeth this now, to be better under- 
 standed [understood] ? except a man physically [medicinally] 
 should shew the properties of Wine and Hemlock. 
 178 
 
The similitude of Hemlock to Flattery. 
 
 Now as for the use of this in persuasion, it may be 
 thus applied. 
 
 Like as Hemlock is poison to Man, and Wine poison to 
 Hemlock : so is Flattery poison to Friendship ; and licence 
 to be flattered poison unto Flattery. 
 
 Lo here, the example that Erasmus useth : wherein is 
 contained great Counsel, great Wit, and great Learning. 
 First, it teacheth that Hemlock is poison, and mortal 
 when it is mingled with Wine : which being known, may 
 the better be avoided. 
 
 Then counselleth he to beware of Flattery ; and, in 
 shewing what maketh Flattery deadly poison, he teacheth 
 a remedy how to avoid Flattery. For if we regard not a 
 Flatterer, and give him licence to flatter us ; we shall 
 never be hurt by Flattery. 
 
 Such like commodity shall a man take by Parables, or, 
 as I call them, Semblables ; which hereafter shall follow : 
 the effect whereof I have not drawn into Summaries 
 [Chapters] , because they be so few ; but have put them 
 together, as I found them — wishing them, with all the 
 rest, to be well accepted. 
 
 179 
 
Hermes. Socrates. Plato, 
 
 LIKE AS A Chirurgion [Surgeon] paineth sore his 
 patients' bodies with lancing, cutting, and 
 se [ve] ring putrified members ; even so doth the 
 Mind of Man afflict and vex his unruly Soul ; that 
 it might, by such means, be rid from voluptuousness. 
 
 He that, being reproved, departeth immediately, hating 
 his Counsellor, doth as a sick man which, as soon as his 
 Chirurgion hath cut his ulcer, goeth his way : not tarrying 
 until his wound be dressed ; and his grief assuaged. 
 
 Like as to a shrewd [vicious] Horse belongeth a sharp 
 bridle; so ought a shrewd [scolding] Wife to be sharply 
 handled. 
 
 As Plants, measurably watered, grow the better ; but 
 watered too much are drowned and die : so the Mind, with 
 moderate labour, is refreshed; but, with over much, is 
 utterly dulled. 
 
 As empty vessels make the loudest sound : they that 
 have least wit are the greatest babblers. 
 
 Like as a Ship, that hath a sure Anchor, may lie safely 
 in any place : right so the Mind, that is ruled by perfect 
 Reason, is quiet everywhere. ^ 
 
 As a small spot, or freckle, in the face is a greater 
 blemish than a scar, or knot [protuberance], in the body : so 
 a small fault in a Prince seemeth worse than a greater in a 
 private person. 
 
 As Fire smoketh not much, that fiameth at the first 
 blowing: so the Glory that shineth at the first is not 
 greatly envied at ; but that which is long in getting. Envy 
 always preventeth. 
 
 Like as a good Musician, having any key or string of 
 his instrument out of tune, doth not immediately cut it 
 off, and cast it away ; but (either with straining it higher, 
 or slackening it down lower), by little and little, causeth it 
 to agree : so should Rulers rather reform transgressors ; 
 than to cast them away for every trespass. 
 180 
 
As a precious Stone in a gold ring, so is a virtuous Heart. 
 
 Like as narrow-mouthed Vessels, which are longest in 
 filling, keep their liquor the better : so Wits, that are slow 
 in taking, are best of all to retain that they learn. 
 
 As a SiDark of fire, or the Snuff of a candle, negligently 
 left in a house, may set a whole town on fire : so of Privy 
 Malice and Discord cometh open destruction of people. 
 
 As Iron and Brass are the brighter for the wearing: 
 so the Wit is most ready that is most occupied. 
 
 Like as they that taste Poison destroy themselves 
 therewith : so he that admitteth a Friend before he know 
 him, may hurt himself, while that he proveth him. 
 
 Like as the Chameleon hath all colours, save white : 
 so hath a Flatterer all points, save Honesty. 
 
 Like as one branch of a tree, being set on fire, kindleth 
 all the rest: so one vicious fellow destroyeth a whole 
 company. 
 
 As a precious Stone in a gold ring ; so shineth a Heart 
 that is settled in virtuousness. 
 
 Like as, with water. Malt is made sweet : even so a 
 sorrowful Heart is made merry with wine. 
 
 As a sick man is cured of his disease, by virtue of a 
 Medicine : so is an evil man healed of his malice, by virtue 
 of the Law. 
 
 Like as men choose good Ground to labour and to sow 
 [in] : so should they choose honest men to be their Servants. 
 
 As the fortune of this World shall make thee rejoice 
 over thine enemies : even so may it make thine enemies 
 rejoice over thee. 
 
 Like as Wax is ready and pliant to receive any print or 
 figure : so is a young Child apt to any kind of Learning. 
 
 As a Physician cannot cure his patient ; except he 
 know first the truth of his disease : even so, may a man 
 give no good counsel ; except he know thoroughly the effect 
 of the matter. 
 
 Even as a good Gardener is very diligent about his 
 garden ; watering the good and profitable herbs, and 
 rooting out the unprofitable weeds : so should a King 
 attend to his Common- weal ; cherishing his good subjects, 
 ^nd punishing such as %re false and unprofitable. 
 
 As the cutting of vines and all other trees is [the] 
 cause of better and more plentiful fruit : so the punishment 
 of the bad causeth the good to flourish. 
 
 Like as green wood, which is long in kindling, is hotter 
 
 181 
 
As the Soul is to the body, so is a King to his people. 
 
 than the dry when it is fired : so he that is seld [om] , and 
 long ere he be, angry, is harder to be pacified, than he that 
 is soon vexed. 
 
 Like as the Bitterness of the aloe tree taketh away the 
 sweetness of the sweetest honey : so Evil Works destroy 
 and take away the merit of the good. 
 
 Like as an Arrow, that lighteth on a stone, glanceth 
 away ; because the stone (lacking softness) yieldeth not to 
 receive it : so the Riches that Fortune giveth (not guided 
 with diligence and circumspection) vanish away without 
 profit. 
 
 He that teacheth good to another, and followeth it not 
 himself, is like him which lighteth a candle to another ; 
 and goeth himself darkling [in the darli] . 
 
 Like as a vessel is known by the Sound, whether it be 
 whole or broken : so are men proved by their Speech, 
 whether they be wise or foolish. 
 
 Like as a fly, which feedeth upon corrupt things, 
 despiseth the sweet and pure herbs : so wickedness 
 followeth the wicked, dispraising all goodness. 
 
 As Rust consumeth iron; so doth Envy, the hearts of 
 the envious. 
 
 As a Shepherd among his sheep; so ought a King to 
 be among his subjects. 
 
 Like as a Field (although it be fertile) can bring forth 
 no good fruit ; except it be first tilled : so the Mind 
 (although it be apt of itself) cannot, without Learning, 
 bring forth any goodness. 
 
 As the Plough rooteth out from the earth all brambles 
 and thistles : even so Wisdom rooteth out all vices from 
 the mind. 
 
 Like as a crazed [derelict] Ship, by drinking in water, 
 not only drowneth itself, but all others that are in her : so 
 a Ruler, by using viciousness, destroyeth not himself alone ; 
 but all others besides, that are under his governance. 
 
 As it becometh the people to be obedient and subject 
 to their Lord and King : so it behoveth the King to intend 
 [design, attend to,] diligently to the weal and governance 
 of his people ; and rather [to] procure their profit, than his 
 own pleasure. For as the Soul is joined with the body; 
 so is a King united with his people. 
 
 Like as a small disease (except it be looked to in time, 
 and be remedied) may be the destruction of the whole body : 
 182 
 
As Health preserveth the body ; so Wisdom, the Soul. 
 
 so if Rulers be negligent, and look not to small things 
 (whereupon greater do depend), and see them reformed in 
 time : they shall suffer the Common-weal to decay, not 
 [being] able to reform it, when that they would. 
 
 As the Shadow followeth the body ; so Praise followeth 
 Virtue. And as the Shadow goeth sometimes before, and 
 sometimes behind ; so doth Praise also to Virtue : but the 
 later that it cometh, tjie greater it is ; and the more of value. 
 
 As in every Pomegranate, there is some grain rotten: 
 so is there no Man but hath some evil condition. 
 
 As a man appeareth more in a mist than in clear 
 weather : so appeareth his vice more when he is angry, 
 than when he is at quiet. 
 
 As no Physician is reputed good, that healeth others, 
 and cannot heal himself : so is he no good Governor, that 
 commandeth others to avoid vices ; and will not leave them 
 himself. 
 
 Like as the Fire wasteth the firebrand : so doth Scorn- 
 fulness waste love between friends. 
 
 As men, for their bodily health, do abstain from evil 
 meats : so ought they to abstain from sin, for the salvation 
 of their Souls. 
 
 As Health preserveth the body ; so Wisdom conserveth 
 the Soul. 
 
 As a Captain is the Director of a whole host : so Reason 
 joined with Knowledge is the Guide of Life. 
 
 Like as a hand is no part of [a] man, except it can do 
 the office of a hand : so is Wisdom no part of a wise man, 
 except it be occupied [made use o/] as it should be. 
 
 Like as the Governor of a ship is not chosen for his 
 riches ; but for his knowledge : so ought Rulers of a City 
 to be chosen for their wisdom and learning, rather than for 
 their dignity and riches. 
 
 As a golden Bridle, although it garnish [adorn] a horse ; 
 yet maketh him never the better : so although Riches 
 garnish a man ; yet can they not make him good. 
 
 Like as Age followeth Youth ; even so Death followeth 
 Age. 
 
 9 As to the good, th^ir goodness is a reward : so to the 
 wicked, their wickedness is a punishment. 
 
 Like as Grief is the disease of the body : so is Malice a 
 sickness of the Soul. 
 
 As a man, in a dark cave, may not see his own proper 
 
 183 
 
The remembrance of God surmountetli all things. 
 
 figure ; so the Soul, that is not clean and pure, cannot 
 perceive the true and perfect goodness of Almighty GOD. 
 
 As the goodness of Wise Men continually emendeth 
 [ifnproves'], so the malice of Fools evermore impaireth 
 [becomes worse^. 
 
 As GOD surmounteth all other creatures : so the 
 remembrance of him surmounteth all other imaginations. 
 
 As Liberality maketh friends of enemies ; so Pride 
 maketh enemies of friends. 
 
 Like as bees, out of Flowers, suck forth the sweetest ; 
 so should men, out of Sciences, learn that [which] is best. 
 
 Like as no man can tell where a Shoe wringeth 
 \_2^incheth] , save he that weareth it : so no man can know a 
 Woman's disposition, save he that hath wedded her. 
 
 As they which cannot suffer the light of a candle, can 
 much worse abide the brightness of the sun : so they that 
 are troubled with small trifles, would be more amazed in 
 weighty matters. 
 
 The Spouse which forsaketh her Husband, because she 
 is grieved with his manners, is like him which, because 
 a bee hath stung him, forsaketh the honey. 
 
 He that fisheth with poison catcheth fish ; but ill and 
 corrupted : and so they that endeavour to get their 
 Husbands by deceits and charms, may lightly leasilyl get 
 them ; but [they will be] better ungotten. 
 
 Such Wives as had rather have foolish Husbands, 
 whom they might rule ; than to be ruled by sober wise 
 men : are like to him, which would rather lead a blind 
 man in an unknown way ; than to follow one that can see, 
 and knoweth the way well. 
 
 Like as a Block, though it be decked with gold, pearl, 
 and gems, is not to be regarded ; except it represent the 
 shape of somewhat : even so a Wife, be she never so rich ; 
 yet if she be not obedient to her Husband, she is nothing 
 worth. 
 
 Like as the savour of Carrion is noisome [offensive^ to 
 them that smell it ; so is the talk of Fools, to wise men 
 that hear it. 
 
 Like as, in a pair of tables [tablets'], nothing may be 
 well written before the blots and blurs be wiped out ; so 
 Virtue and Nobleness cannot be seen in a man, except he 
 first put away his vices. 
 
 Like as the Eye cannot, at once, see both above and 
 184 
 
Love will cling like Ivy. 
 
 beneath ; no more may the Wit apply both Vice and Virtue 
 together. 
 
 As Ivy, in every place, findeth somewhat to cleave to : 
 so Love is never lightly leasily'] without a subject. 
 
 185 
 
A rnstotle. Plutarch, Seneca, 
 
 LIKE AS NURSES oftentimes, Avhile they be too 
 curious to rub off spots from their children, rub 
 away the skin and all ; even so, divers, v^hile they 
 go about to redress small trifles, commit greater 
 offences. 
 
 He, that casteth away his Kinsfolk, and maketh 
 him [self] friends of Strangers, doth as the man which 
 would cast away his fleshy leg, and set on another of wood. 
 
 Like as rain ma}' not profit the corn that is sown upon 
 dry stones ; so neither Teaching, nor Study, may profit a 
 Fool to learn Wisdom. 
 
 Like as the Eye, without Light, can neither see itself, 
 nor judge of anything else ; so the Soul, that lacketh 
 Wisdom, is brute {hrutisK] and knoweth nothing. 
 
 As the Towns, wherein men labour, wax always richer 
 and richer ; but such as are bent to idleness and pleasure 
 daily decay, and come to utter desolation : so the Goods 
 that be got by travail [lahour'], study, and diligence, and 
 so kept, shall continue and increase ; but that which is 
 evil got, or suddenly won, shall even as suddenly vanish 
 away again. 
 
 Like as the sick man, which asketh counsel and is 
 taught of the Physician, is never the nearer of his health, 
 except he take his medicine : so he that is instructed in 
 Wisdom and Virtue, and followeth not the same, is never 
 the better therefore ; but loseth the health of his body, and 
 [the] blessedness of his Soul. 
 
 Like as it is a shame for a man that would hit the 
 prick [the centre, the white'] to miss the whole butt ; even 
 so it is a shame for him that desireth Honour, to fail of 
 Honesty. 
 
 As Fire and Heat are inseparable ; so are the hearts 
 of faithful Friends. 
 
 Like as a Trumpeter soundeth out his meaning', by the 
 186 
 
The body, the instrument of the Soul ; the Soul, of God. 
 
 voice of Lis trumpet : so should a woman let her Husband 
 speak for her. 
 
 They which were wont to do sacrifice unto Juno, the 
 Goddess of married women, took always the galls from the 
 beasts which they sacrificed: signifying thereby, That all 
 anger and displeasure ought to be far from married folk. 
 
 Like as they which keep elephants wear no light- 
 coloured garments; nor they which keep wild bulls wear 
 any purple ; because such colours do make them fierce : so 
 ought a Wife to abstain from such things as she knoweth 
 will offend her Husband. 
 
 Like as a member [of the body] vexed with the Itch 
 hath always need of clawing [scratching'] : so the Covetous- 
 ness of the mind can never be satisfied. 
 
 As a scar giveth us warning to beware of wounds ; so 
 the remembrance of evils that are passed may cause us to 
 take the better heed. 
 
 As the complaints of children may be soon appeased ; 
 so small affections vanish lightly. 
 
 He that bringeth an infirm body to a bain [bath'] , or to 
 any voluptuousness, is like him which bringeth a broken 
 ship into the raging seas. 
 
 He that giveth Riches or Glory to a wicked man, giveth 
 Wine to him that hath a fever. 
 
 They who go to a banquet only for the meats' sake, are 
 like them which go only to fill a vessel. 
 
 Like as the body is an instrument of the Soul ; so is 
 the Soul an instrument of GOD. 
 
 Servants, when they sleep, fear not their Masters : and 
 they that be bound, forget their fetters. In sleep, ulcers 
 and sores leave smarting : but Superstition alone vexeth a 
 man when he sleepeth. 
 
 If they be miserable which have cruel Masters ; 
 although they may go from them ; how much are they 
 more miserable that serve their Vices, as their Masters 
 from whom they cannot fly. 
 
 They which worship GOD for fear lest any evil should 
 chance unto them, are like them which hate Tyrants ; and 
 yet reverence them, because they should not hurt them. 
 
 Like as they judge worse of a man, the which say, 'That 
 he is wrathful and ungracious'; than if they denied him 
 to be alive : so they think not so evil of GOD, which say, 
 ' There is not God at all,' as the Superstitious which say, 
 
 187 
 
Where is no Light, no Shadow : no Wealth, no Envy. 
 
 'GOD is froward and full of wrath and revenge.' 
 
 Like as they which bring up horses well, teach them 
 first to follow the bridle : so they that teach children should 
 first teach them to give ear to that which is spoken. 
 
 As we behold ourselves in other folks' eyes : so should 
 we learn, by other men's report, what doth become us, and 
 what doth not. 
 
 Like as they which give unwillingly seem to have but 
 little themselves : even so they which praise other folks 
 slenderly, seem to desire to be praised themselves. 
 
 Like as, in meats, the Wholesomeness is as much to be 
 required as the Pleasantness : so, in hearing and reading 
 Authors, we ought to desire as well the Goodness as the 
 Eloquence. 
 
 As a Looking Glass representeth everything that is 
 [over] against it : even so doth a Flatterer. 
 
 Like as a Shadow followeth a man continually, whatso- 
 ever he do : even so a Flatterer, whatsoever a man doth, 
 applieth ladaptetli] himself to the same. 
 
 Like as a Physician cureth a man secretly ; he not 
 feeling it : so should a good Friend help his friend privily ; 
 when he knoweth not of it. 
 
 Like as the Rule ought to be strait and just, by which 
 other rulers should be tried : so ought a Governor, which 
 should govern others, to be good, virtuous, honest, and just, 
 himself. 
 
 As a vessel cannot be known, whether it be whole or 
 broken, except it have liquor in it : so can no man be 
 thoroughly known what he is, before he be in authority. 
 
 As Darnel \_cocMe'] springeth up among good wheat, 
 and Nettles among roses ; even so Envy groweth up among 
 Virtues. 
 
 Where as is no Light, there is no Shadow ; and where 
 as is no Wealth, there is no Envy. 
 
 They that are ready to take a Tale out of another's 
 mouth, are like unto them which, seeing one proferred to 
 be kissed, would hold forth their lips, to take it from him. 
 
 Like as a horse, after he hath once taken the bridle, 
 must, ever after, bear one or other : so he that is once 
 fallen in debt, can lightly leasily'] , never after, be thoroughly 
 quit therefrom. 
 
 As a wise Mariner, in calm weather, prepare th himself ; 
 looking for a tempest : even so ought the Mind, when it is 
 188 
 
A wise man should take in good part all fortunes. 
 
 most at quiet, to doubt of [fear] some tribulation. 
 
 Like as the famished, for lack of other meat, are fain 
 sometimes to eat their own flesh : so many that are 
 vainglorious are forced to praise themselves; because no 
 man else will. 
 
 Like as a Spot ought to be wiped out at the first ; lest, 
 with too long tarrying, it stain through, and be the worse 
 to be got out : so should Dissension be remedied at the 
 first, that it grow not to Hatred. 
 
 As the vessel cannot be full, which always shedeth 
 \_pours~\ out, and taketh in nothing : so the man cannot be 
 wise that evermore talketh, and never hearkeneth. 
 
 Like as there is no Tree but will wax barren and grow 
 out of fashion, if it be not well attended to : so there is no 
 Wit so good, but will wax evil, if it be not well applied. 
 
 Like as there is no beast so wild but that diligence will 
 make it tame : so there is no Wit so unruly but that Good 
 Bringing up may make gentle. 
 
 Like as Physicians, with their bitter drugs, do mingle 
 their sweet spices ; that they might be the better received : 
 so ought checks to be mingled with gentle admonitions. 
 
 Like as a dog devoureth by and by [instantly'] whatso- 
 ever he may catch ; and gapeth continually for more : so if 
 it chance us to obtain anything ; we set little by it, desirous 
 always to obtain somewhat else. 
 
 Like as Books which are seldom times occupied [used] 
 will cleave fast together ; even so the Memory waxeth hard, 
 if it be not often times renewed. 
 
 Like as the Stroke which a man seeth, may be the 
 better received and defended : so the Mischief which is 
 known of before, can do the less harm. 
 
 The poison which Serpents continually keep without 
 any harm, they spew out to others' destruction : but the 
 Malicious, contrariwise, hurt no man so much as themselves. 
 
 Like as when the Wine spurgeth [purgeth, cleanseth]^ 
 it breaketh the vessel ; and that which is in the bottom 
 Cometh up to the brim : even so Drunkenness discovereth 
 the secrets of the heart. 
 
 p Like as a cunning workman can fashion an image of 
 any kind of matter; so a wise man should take, in good 
 worth [in good part] , all kinds of fortune. 
 
 Like as the Sun is all one, both to [the] poor and rich : 
 so ought a Prince not to have respect to the person ; 
 
 189 
 
Sudden Prosperity makes good men's minds drunken. 
 
 but to the matter. 
 
 Like as an Adamant [Loadstone] , by a secret and hid 
 power, draweth iron unto it : even so Wisdom, by a secret 
 means, draweth unto it the hearts of men. 
 
 Like as Fire is an instrument, without which few 
 works can be finished : so, without Charity, nothing may 
 be done well and honestly. 
 
 Like as clear Glass can hide nothing : so there be many 
 that can [not] keep [a] secret ; nor dissemble nothing. 
 
 As some Poisons are so contrary by nature, that the 
 one cureth the other : so is it likewise of Deceits and Vices. 
 
 After Winter, the Spring time f olloweth ; but after 
 Age, Youth never cometh again. 
 
 Like as where there is great store of Apothecaries' 
 wares and of Physicians ; there must needs be many 
 diseases : so wheresoever there be many Laws, there must 
 needs be much unrighteousness and wrong. 
 
 Like as both Default and Excess do hurt the body ; but 
 chiefly Excess, which bringeth most and greatest diseases. 
 Even so both Prosperity and Adversity, if they come 
 suddenly, hurt the Soul : but that which men call ' Good 
 Fortune ' is cause of the greater griefs ; because that, like 
 to Wine, it maketh good men's minds drunken. 
 
 Like as it is a great foolishness to leave the clear 
 fountains, and to fetch water in [from] puddles : so is it 
 likewise to leave the Evangels, and to study the dreams of 
 men's imagination. 
 
 Like as an Adamant draweth, by little and little, the 
 heavy iron until, at the last, it be joined with it : so Virtue 
 and Wisdom join men unto them. 
 
 As he which, in a Game Place, runneth swiftest, and 
 continneth still his pace, obtaineth the crown for his 
 labour: so all that diligently learn, and earnestly follow, 
 Wisdom and Virtue shall be crowned with Everlasting 
 Glory. 
 
 FINIS. 
 
 100 
 
A Table 
 declaring the Contents of the whole Book. 
 
 The First Book. 
 
 The first Beginning of Philosophy capitulo i. 
 
 The Parts of Philosophy cap. ii. 
 
 Of the Beginning of Moral Philosophy . . . . cap. iii. 
 
 The Kinds of Teaching [of J Moral Philosophy - - - cap. iv. 
 
 The Order of the Book cap. v. 
 
 The Life of Hermes, otherwise called Mercurius, 
 
 Trismegistus cap. vi. 
 
 Of Pythagoras cap. vii. 
 
 Of Thales, Milesius cap. viii. 
 
 Of Solon : and which were the Seven, that were 
 
 called. Sages cap. ix. 
 
 Of Chilo cap. x. 
 
 The Life of Bias cap. xi. 
 
 Of Periander - - cap. xii. 
 
 Of Anacharsis - cap. xiii. 
 
 The Life of Myson cap. xiv. 
 
 Of Epimenides cap. xv. 
 
 Of Anaxagoras cap. xvi. 
 
 The Life of Pherecydes cap. xvii. 
 
 The Life, Answers, and Death, of Socrates - - - cap. xviii. 
 
 Of Xenophon - - cap. xix. 
 
 Of Aristippus cap. xx. 
 
 The Life of Plato cap. xxi. 
 
 Of Xenocrates cap. xxii. 
 
 Of Arcesilaus cap. xxiii. 
 
 The Life of Aristotle cap. xxiv. 
 
 Of Diogenes cap xxv. 
 
 Of Antisthenes cap. xxvi. 
 
 Of Isocrates cap. xxvii. 
 
 Of Plutarch cap. xx viii. 
 
 The Life and Death of Seneca cap. xxix. 
 
 Finis. 
 
 p. 13 
 p. 15 
 p. 16 
 p. 17 
 p. 18 
 
 p. 20: 
 p. 23 
 p. 27 
 
 30: 
 33 
 35 
 37 
 39 
 41 
 42 
 44 
 Lp. 46 
 
 [p. 48: 
 :p. 54 
 :p. 56; 
 :p. 58 
 
 [p. 61 
 [p. 63 
 _p. 65 
 [p. 67 
 :p. 70 
 ]p. 72 
 
 :p. 74 
 [p. 76; 
 
 The Second Book. 
 
 The profit and use of Moral Philosophy - 
 Of God ; his works, and his power - 
 
 capitulo i. 
 
 [p. 78] 
 
 cap. ii. 
 
 [p. 81] 
 
 
 191 
 
A Table. 
 
 Of the Soul ; and [the] governance thereof - - - cap. 
 
 Of the World ; the lusts and jjleasures thereof - - cap. 
 
 Of Death ; not to be feared cap. 
 
 Of Friendship and Friends cap. 
 
 Of Counsel and Counsellors cap. 
 
 Of Riches and Poverty cap. 
 
 Of Silence, Speech, and Communication ; how to be used cap. 
 Of Kings, Rulers, and Governors ; how they should rule 
 
 both themselves and their subjects - - - cap. x. [p. 105] 
 In the Eleventh Chapter are contained the Precepts 
 
 and Counsels of Good Manners, for all purposes : 
 
 written by the Philosophers cap. xi. [p. 108] 
 
 The Conclusion [p. 124] 
 
 iii. 
 
 [p. 85] 
 
 iv. 
 
 [p. 89] 
 
 V. 
 
 [p. 92] 
 
 vi. 
 
 [p. 94] 
 
 vii. 
 
 [p. 99] 
 
 mi. 
 
 [p. 101] 
 
 ix. 
 
 [p. 103] 
 
 The Contents of the Third Booh. 
 
 The use and profit of Proverbs and Adages - - - capitulo i. [p. 125] 
 
 Of Wisdom, Learning, and Understanding - - - cap. ii. [p. 127] 
 
 Of Justice, Laws, Cities, and Governance - - - cap. iii. [p. 131] 
 
 Of Power ; Honour, Virtue, and Strength ; how to be used cap. iv. [p. 133] 
 
 Of Liberality, Patience, Use, Custom, and Diligence - cap. v. [p. 135] 
 
 Of Knowledge, Ignorance, and Error; and of Foolishness cap. vi. [p. 137] 
 
 Of Money and Covetousness cap. vii. [p. 139] 
 
 [Of the Tongue ; of Fair Speech ; and of Flattery - - cap. viii. p. 141] 
 
 Of Truth, of Faith, of Error, and of Lying - - - cap. ix. [p. 143] 
 Of Bringing up and Manners ; of Dispositions and Good 
 
 Instruction cap. x. [p. 144] 
 
 Of Love, Lust, and Lechery cap. xi. [p. 146] 
 
 Of Marriage and Married Folk - cap. xii. [p. 147] 
 
 [Of Sorrow, Gladness, Fear, and Boldness - - - cap. xiii. p. 151] 
 
 Of Anger, Wrath, Envy, Malice, and Revenge - - cap. xiv. [p. 152] 
 
 Of Liberty and Bondage ------- cap. xv. [p. 154] 
 
 Of Women, Wine, and Drunkenness - - - - cap. xvi. [p. 157] 
 
 *.• The rest of the Chapters of this Book contain many goodly 
 
 Sentences of divers good and profitable Matters - - - [p. 160] 
 
 Proper Metres [p. 171] 
 
 In the last Booh are contained Parables ; very proper to he 
 
 used : written by these following : [p. 180] 
 
 Hermes Plutarch Aristotle 
 
 Plato Socrates Seneca 
 
 Finis. 
 192 
 
Index. 
 
 ^schines. 48, 55. 
 
 iEsop. 17, 33, 34. 
 
 Agathenor. 61. 
 
 Agenor. 27. 
 
 Agesiarchus. 42. 
 
 Ahasueriis, King. 72. 
 
 Alcibiades. 49, 50. 
 
 Alexander. 46, 58. 
 
 Alexander the Great. 65, 68. 
 
 Alyattes, King. 35, 38. 
 
 Amyntas, King. 65. 
 
 Anacharsis. 18, 39-41, 174. 
 
 Anaxagoras, 18, 44, 45, 48. 
 
 Anaxilaus. 41. 
 
 Anaximander. 14. 
 
 Anniceris. 59. 
 
 Antipater. 61. 
 
 Antisthenes. 67, 70, 71, 148, 174. 
 
 Antisthenes. 70. 
 
 ApoUodorus. 28, 58, 63. 
 
 Apuleius. 23. 
 
 Arcesilaus. 18, 63, 64. 
 
 Aristides. 49. 
 
 Aristippus. 18, 56, 57, 151, 167. 
 
 Ariston. 58. 
 
 Aristotle, Life of. 65, 66. Sayings, 
 
 2Mssi7n. 
 Ascham, Koger. 173. 
 Atlas. 13, 20. 
 Augustine, Saint. 10, 12, 16, 20, 21, | 
 
 23, 24. I 
 
 Autolycus. 63. I 
 
 • ! 
 
 Babys. 46. } 
 
 Baldwin, William, passim. I 
 
 Beaucliamp, Edward ; Earl of Hert- \ 
 
 ford. 3, 4, 7, 8. j 
 
 3 Baldwin. 13 
 
 Bias. 
 Bion. 
 Bizantius. 48 
 Boethius. 23, 
 Buddha. 13. 
 Byto. 31. 
 
 14, 18, 30, 35, 36, 110, 141. 
 56, 155. 
 
 93, 97, 175. 
 
 Cabria. 59. 
 
 Cadmus. 27. 
 
 Cato. 17. 
 
 Cheneus. 41. 
 
 Cheneum. 41. 
 
 Chilo. 14, 18, 30, 33, 34, 109, 141, 153, 
 
 158, 167. 
 Cicero, Marcus T. 11, 21, 24, 94, 96. 
 Cidistus. 27. 
 Cleobulina. 27. 
 Cleobulus. 14, 30, 108. 
 Croesus. 27, 28, 31. 
 Crito. 48. 
 Crobylus. 59. 
 Cypselus. 37. 
 Cypselus. 37. 
 Cyrus. 27, 54. 
 
 Damagetus. 33. 
 Damasius. 27. 
 Damon. 25. 
 Damon. 48. 
 Demaratus. 23. 
 Demaratus. 34. 
 Demetrius. 28, 54. 
 Democritus. 27, 147, 155. 
 Demonicus. 72. 
 Demosthenes. 11. 
 Dimilus. 44. 
 
 193 
 
Index. 
 
 Diodes. 67. 
 
 Diodorus. 54. 
 
 Diogenes. 18, 56, 67-69, 71, 103, 116, 
 
 117, 133, 139, 141, 148, 160, 173, 
 
 174, 176. 
 Diogenes Laertius. 16, 30, 35, 37. 
 Dionysins. 28. 
 
 Dionysius the Tyrant. 25, 56-59, 62. 
 Dioscorides. 32. 
 Dosiades. 42. 
 Duris. 27, 28, 48. 
 
 Ecius. 41. 
 
 Elyot, Sir Thomas. 74. 
 
 Epicures, The. 14. 
 
 Epimenides. 18, 42, 43. 
 
 Erasmus, Desiderius. 57, 69, 178, 179. 
 
 Eteus. 41. 
 
 Eubulus. 44. 
 
 Eucrates. 39. 
 
 Euripides. 48, 148, 149, 150, 154, 155, 
 
 173. 
 Eusebius. 27. 
 Euthyphron. 41. 
 Examius. 27. 
 Excestides. 30. 
 
 Favorinus. 48. 
 
 Galenus, Claudius. 15. 
 Gnurus. 39. 
 Gorgias. 70, 72. 
 Gryllus. 54. 
 Gryllus. 54. 
 
 Hannibal. 37. 
 
 Hastings, Henry ; Earl of Hunting- 
 don. 8. 
 
 Heraclides. 27, 37. 
 
 Heraclides Ponticus. 41. 
 
 Heraclitus. 48, 59. 
 
 Hermes, Trismegistus. 14, 18, 20-22, 
 81-83, 85, 87, 89, 90, 92, 93, 95, 97, 
 101, 103, 105, 106, 111, 112, 114, 
 115, 117, 123, 128, 129, 131, 134, 
 139, 141, 143, 144, 151, 153, 160, 
 162, 163, 166, 167, 171, 172, 174, 
 176, 180. 
 
 19$ 
 
 Hermippus. 34, 39, 46. 
 
 Hermocrates. 59. 
 
 Herodotus. 27, 33. 
 
 Hieronymus, Khodius. 49. 
 
 Hippocrates. 15, 33, 149. 
 
 Hipponicus. 63. 
 
 Homer. 63. 
 
 Horatius Flaccus, Quintas. 126, 172, 
 
 173, 175. 
 Howard, Henry; Earl of Surrey. 177. 
 
 lamblicus. 21. 
 Icesius Mensar. 67. 
 Incittes. 52. 
 
 Isocrates. 17, 18, 72, 73, 93, 95, 96, 
 99, 115, 121, 128, 157, 173. 
 
 Jerome, Saint. 21, 76. 
 Jesus, the son of Sirach. 16. 
 Joseas. 27. 
 Josephus, Elavius. 14. 
 
 Lactantius. 21. 
 Lamprocles. 49. 
 Leontius. 24. 
 Linus. 13. 
 Lucan. 76. 
 Lycrophon. 37, 38. 
 Lycurgus. 17, 23. 
 Lysias. 51. 
 
 Martialis, Marcus V. 177. 
 
 Melissa. 37. 
 
 Menander. 147, 154, 155. 
 
 Menexenus. 49. 
 
 Mercurius the Elder. 20. 
 
 Mercurius, Trismegistus = Hermes, 
 
 Trismegistus. 
 Minos. 23. 
 Mixtone. 49. 
 Musonius. 171. 
 Myson. 18, 41. 
 
 Nebuchadnezar. 26, 
 Nero, Emperor. 76, 77. 
 Nicias. 34, 42. 
 
Index. 
 
 Nicomach. 65. 
 Nicomachiis. 65. 
 
 Ochus. 13. 
 Orpheus. 13, 37. 
 
 Palfreyman, Thomas. 7, 8. 
 
 Pamphila. 33. 
 
 Pamphilus. 21. 
 
 Parmeiiides. 41. 
 
 Periander. 14, 18,30, 37, 38, 96, 109. 
 
 Pericles. 9, 45. 
 
 Perictione. 58. 
 
 Perilaus. 46. 
 
 Phalerius. 27. 
 
 Phanareta. 48. 
 
 Phanodicus. 35. 
 
 Phasgo. 43. 
 
 Pherecydes. 18, 46, 47. 
 
 Phestius. 42. 
 
 Philesia. 54. 
 
 Philip, King. 61, 65. 
 
 Philolaus. 58, 59. 
 
 Pisistratus. 31. 
 
 Pittacus. 14, 30, 46, 104, 112. 
 
 Plato, Life of . 58-60. Sajings,, passim. 
 
 Pliny. 79. 
 
 Plutarch. 18, 74, 75, 106, 107, 123, 
 144, 159, 164, 165, 174, 176, 186. 
 
 Policraticus. 74. 
 
 Polydorus. 53. 
 
 Procles. 37. 
 
 Prometheus. 20. 
 
 Pythagoras. 13, 14, 18, 21, 23-26, 46, 
 58, 59, 82-84, 85, 87, 89, 90, 92, 94, 
 96, 101, 103, 105, 111, 113, 115, 
 118, 121, 122, 128, 129, 131, 132, 
 134, 138, 139, 141, 146, 151, 153, 
 160-165, 171-174, 176. 
 
 Pythias. 25. 
 
 *Bomulus. 27. • 
 
 Satyrus, 35, 49, 59. 
 Saulius, King. 39, 40. 
 Senacherib, 27. 
 
 Seneca, Lucius A. 18, 76, 77, 84, 86, 
 87, 89, 90, 93, 96, 97, 99, 101, 102, 
 104, 114-116, 120, 127-131, 133 135, 
 139, 141, 143, 145, 146, 151, 152, 
 154, 157, 160, 161, 163, 167-169, 
 174-176, 186. 
 
 Seth, Sonsof. 14,21. 
 
 Seuthus. 63. 
 
 Seymour, Edward ; Duke of Somer- 
 set. 3. 
 
 Silenus. 44. 
 
 Socrates, Life of. 48-53. Sayings, 
 passi7n. 
 
 Solon. 14, 16, 17, 18, 30-32, 37, 39, 
 40, 58, 86, 92, 101, 106, 108, 119, 
 147, 171, 172. 
 
 Sophroniscus. 48. 
 
 Sophroniscus. 49. 
 
 Sosicrates. 28, 31, 33, 39, 41. 
 
 Sotion. 45. 
 
 Stratus. 76. 
 
 Teutamius. 35. 
 
 Thales. 14, 16, 18, 27-30, 84, 104, 
 
 108, 152, 154, 172. 
 Theopompus. 42, 46. 
 Theophrastus. 14, 63, 159, 173. 
 Theseus. 31. 
 Thucydides. 45, 55. 
 Timon. 48. 
 
 Trajan, Emperor. 74, 75. 
 TuUy = M. T. Cicero. 
 
 Udall, Nicholas. 69. 
 
 Valerius Maximus. 24, 25, 44, 72. 
 
 Xanthippe. 49-52. 
 Xenocrates. 18, 61, 62, 67, 174. 
 Xenoplion. 18, 48-50, 54, 55, 82, 95, 
 
 99, 113, 114, 175. 
 Xerxes. 34, 44. 
 
 Waylande, John. 5. 
 Whitchurche, Edward. 1. 
 
 195 
 
Percy Lund, Humphries and Company) Limited, Bradford. 
 
 196 
 
The first Three Volumes of 
 
 A Christian Library. 
 
 A popular Selection of Religious Literature. 
 
 Volume III. 
 
 The Sayings of the Wise^ or Food 
 
 for Thought. A Book of Moral 
 
 Wisdom^ gathered from the ancient 
 
 Philosopher's. By William Baldwin. 
 
 Three Shillings and Sixpence net. 
 
 Francis Bacon, Viscount Saint Albans, 
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 read only in parts ; others to be read, but 
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 C. 3. Elliot Stock. 62, Paternoster Row, London, E.G. 
 
 the love, and pleasures 
 
 Precepts and Counsels. 
 
 Of the profit of Moral Philosophy. 
 
 Of GOD; of his power, and of his 
 works. 
 
 Of the Soul ; and [thej governance 
 thereof. 
 
 Of the World 
 thereof. 
 
 Of Death ; not to be feared. 
 
 Of Friendship and Friends. 
 
 Of Counsel and Counsellors. 
 
 Of Eiches and Poverty. 
 
 Of Silence, Speech, and Communica- 
 tion. 
 
 Of Kings, Rulers, and Governors; how 
 they should rule their Subjects. 
 
 The Precepts of the Wise. 
 
 Proverbs and Adages. 
 
 The use of Proverbs and Adages. 
 
 Of Wisdom, Learning,', and Under- 
 standing. 
 
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 nors. 
 
 Of Power, Honour, Virtue, and 
 Strength. 
 
 Of Liberality, Patience, Use, and 
 Diligence. 
 
 Of Knowledge, Ignorance, and Error. 
 
 Of Money and Covetousness. 
 
 Of the Tongue ; of Fair Speech ; and 
 of Flattery. 
 
 Of Truth, of Faith, of Error, and 
 Lying. 
 
 Of Bringing up and Manners; of 
 Dispositions and Instruction. 
 
 Of Love, Lust, and Lechery. 
 
 Of Marriage, and Married Folk. 
 
 Of Sorrow, Gladness, Fear, and Bold- 
 
 Of Anger, Wrath, Envy, Malice, and 
 
 Revenge. 
 Of Liberty and Bondage, Masters and 
 
 Servants. 
 Of Women, Wine, and Drunkenness. 
 17-22. Divers Sentences of sundry matters. 
 2:3. Of Benefits and Unthankfulness. 
 Pith>- Metros of divers niattei's. 
 
 1.5 
 
 16 
 
Volume I. 
 
 A Brief Discourse of the Troubles at 
 
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 3. Of Isaac Lefevre, an Advocate 
 of the Parliament of Paris ; who was 
 called, ' The Calvin of the Huguenot 
 Slaves.' 
 
 1686-died 1702 A.D. 
 
 Finally, the Narrative of Jean 
 
 F. BiON, a Chaplain in a Galley ; 
 
 whom the tortures inflicted on the 
 
 Huguenots thereon made a Protestant. 
 
 1703-1707 A.D. 
 
 Father Bion's description of Galley 
 Life is the best in our language. 
 Galleys went out of use in France 
 about 1715 A.D. * 
 
 The names of hundreds of these 
 Protestant Sufferers, with the Galleys 
 
 in which they served, are recorded in 
 this Volume. 
 
 The doctrines of the Divine Right 
 of Kings, and of the Passive Obedi- 
 ence of Subjects, formed parts of the 
 Religion of the Huguenots : so they 
 submissively suffered, without a 
 murmur, all the infernal miseries 
 that could be inflicted upon them by 
 their despotic Monarch ; whose Our 
 Royal Will and Pleasure was then 
 the only law in France. Some of the 
 Intendants of the Provinces, who 
 inflicted these cowardly brutalities, 
 were perfect monsters. 
 
 When their enemies would describe 
 an incredible patience, one beyond 
 all bounds, they called it. The patience 
 of a Huguenot. 
 
 Though their devoted loyalty, in 
 the Civil War of the Fronde [1648- 
 1653 A.D.] , had preserved the House of 
 Bourbon from destruction ; the only 
 recompense the Huguenots received, 
 was to be themselves destroyed. 
 
 The horrifying Story of the Revo- 
 cation Atrocities can never be fully 
 told : but a suflBcient notice is taken 
 of them in this Volume to show what 
 they actually were. 
 
 Some account is also given of the 
 great Huguenot Exodus out of 
 France ; and of the large sums of 
 money raised for the fugitives. 
 
 Elliot Stock. 62, Paternoster Row, London, E.C. 
 
A Christian Library. 
 
 OPINIONS OP THE PRESS. 
 
 A series of books which promises to 
 be of peculiar interest and value. 
 
 HcoUman. 
 
 An enterprise that we cordially 
 commend. Baptist Times. 
 
 I. A Brief Discourse of the Troubles at Frankfort. 
 
 The Church at Frankfort was 
 founded in 1554 by Whittingham and 
 others ; when the city had become an 
 asylum for the rehgionists who had fled 
 from England, France, and Flanders. 
 In the account of its Troubles— a history 
 of stir and strife — the reader meets 
 many eminent Divines. He also hears 
 much, that will be quite fresh to most 
 readers, about the English Exiles in 
 other German towns ; and can trace the 
 beginnings of Enghsh Nonconformity, 
 and the birth of Puritanism. Antiquary. 
 
 The conscientious and scholarly ac- 
 curacy of the Editor, and the scrupulous 
 care with which he has accomplished 
 his task, are admirable. 
 
 English Churchman. 
 
 This interesting Volume ought to 
 receive a hearty welcome at the hands 
 of historians and students of Church 
 history. Daily News. 
 
 The story is of absorbing interest; 
 and full of information for all who care 
 
 about our Church history, and the eccle- 
 siastical conditions even of the present 
 day. Scotsman. 
 
 What Professor Arber has done in 
 publishing these original documents is, 
 to fill in what, in a General History, 
 must necessarily be an outline sketch. 
 "We have here the letters that passed 
 between Frankfort and other towns 
 where Exiles gathered ; the texts of the 
 Old and New Disciplines, etc. : by which 
 the whole history of these Troubles is 
 made most lifelike. 
 
 Western Morning News. 
 
 The issue of books like this should 
 gradually remove from our Text-books 
 a great many rooted misconceptions 
 regarding the Elizabethan settlement of 
 England. Pall Mall Gazette. 
 
 The 'Discourse, etc.,' is a first-hand 
 authority for an important episode in 
 the Continental career of John Knox. 
 
 Glasgow Herald. 
 
 II. The Torments of Protestant Slaves, etc, 
 
 The Volume now in our hands, com- 
 piled from unimpeachable historical 
 records, because it x)laintively appeals 
 to the most sacred instincts of the 
 Christian heart, deserves the attentive 
 stud> of all lovers of religious and civil 
 liberty. English Churchman. 
 
 The most vivid part of the book, 
 however, consists of contemporary Nar- 
 ratives of the horrible cruelties inflicted 
 on the Huguenot slaves who Avere on 
 
 board the Galleys. These have a simple 
 and heartrending pathos, which will be 
 a revelation to most readers. 
 
 British Weekly. 
 
 The book is heartily recommended 
 to all who love human nature. To those 
 in search of the Truth that is stranger 
 than Fiction, nothing surpasses these 
 Narratives in absorbing interest. All 
 success to this Series ! 
 
 Oxford Chronicle.. 
 
 Elliot Stock. 02, Paternoster Row, London, E.G. 
 
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