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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18242	Cato in English verse With a three-fold table directing to varietie. 1. Of lessons for all sorts of persons. 2. Of copies for writing-schollers. 3. Of poesies for the house and schoole. The second edition. With addition of proper titles or heads (answering the first table) to euery distich for the more profitable vse of this worke, especially in the English schooles. By Iohn Penkethman louer of learning.; Catonis disticha. English.	Cato, Marcus Porcius, 234-149 B.C., attributed name.; Penkethman, John.	1624 (1624)	STC 4862; ESTC S120780	15,343	44

CATO IN ENGLISH VERSE With a three-fold Table directing to varietie 1. Of Lessons for all sorts of persons 2. Of Copies for Writing-Schollers 3. Of Poesies for the House and Schoole The Second Edition With Addition of proper Titles or Heads answering the first Table to euery Distich for the more profitable vse of this worke especially in the English Schooles By IOHN PENKETHMAN louer of Learning LONDON Printed for Richard Hawkins and are to be sold at his Shop in Chancery Lane 1624. Ad vniuersos in regno Britannico tam probitate quàm doctrina decoratos Ludimagistros Tetradecastichon Interpretis dedicatorium ARtis Grammaticae doctores atque Columnae O Calliopes Angligenumque decus Vobis ista dico non mores more Magistri Vt vos erudiam praecipiamue bonos Ad mare tali etenim latices deferre viderer Officio gravidis mella apibusque dare Sed modo deuoti monimentum pignus amoris Vt maneant vobis discipulisque mei Quos vero istorum potius protectio tangit Quam qui gymnasijs ipsa Latina docent Vos igitur gratumque ratumque tenete libellum Patroni proprij protegitote meum Sub quibus inuidiae quanquam circundatus armis Mercurij tanquam virga animatus eat Ad studiosos Discipulos Hexasticon SJ dictata probis praeceptis vestra vel aptis Themmata dogmatibus non decorare piget Si cordi est vobis comptos perdiscere mores Et bene viuendi noscere ritè viam Vt Cato praecepit Romanis carmina verbis Judice maternis quaerite nostra duce To all industrious Masters of the Pen. LOe you whose exquisite and honour'd skill A liberall Science worthy to be stilde Keeps in renoun'd esteeme the fether'd Quill By whom great matters from confusion wilde Are brought to order whose recording aide Supports the chiefest Calling Art or Trade Loe a sententious Treasure I prefer For needfull vse to your most actiue hands A treasure if true Wisedome do not err Worth more then manual knowledge goods or lands This then for Copies to your Schollers giue So may they learne at once to write and liue To all carefull and vertuously-disposed Parents and Housholders IF hauing Children you would wel instruct thē And vnto God through vertuous way conduct thē If you with prudent precepts do not scorne Your Hearts to fill and Houses to adorne Or if vnskil'd you couet to discerne What good your Sonnes from Latine Cato learne This Booke in price and in proportion small Yet great in Matter satisfies you all The Translators Preface to the Beneuolent Perusers THe Doctrine of Wisedome like running water ought to be common because by how much any one instructeth others by so much hee multiplieth and acquireth wisedome to himselfe according to that Qui alios docet seipsum instruit Hee that teacheth others learneth himselfe For knowledge is described to be an incomparable Treasure and a noble possession of the minde which beeing distributed by parts taketh increase and disdaining a couetous possessor without distribution quickly decayeth I therefore considering that the Morall Distichs intituled Cato beeing in the Latine tongue were learned and read only in Schooles by Children and desiring to spend my vacant houres in some commendable studie for the benefit of my Countrey to which end especially we are born conceiued it a work of worth to translate the same in our mother tongue both for the Instruction of such Parents and others as were ignorant of the Latine and for a generall vse for which they were intended as hereafter in this Preface I shall declare But first let me search into and expresse the foure-fold cause of this worke that concurreth to the ordering of euery thing to wit the Materiall Finall Efficient and Formall cause The Materiall cause or matter of this Booke which is the same are the foure Cardinall vertues Prudence Iustice Fortitude and Temperance which are called Cardinall by a Metaphor or Figure of Cardo a hinge because as a doore is turned on the hinges so all other vertues are reduced to these foure as formes to their kindes The first introduceth or bringeth in because a man through Wisedome is brought vnto Sciences and Vertues The Second directeth because a man is directed by Iustice to the kingdome of Heauen The Third ouercomes for a man is said through Fortitude to ouercome his spirituall enemies the world the Flesh and the Deuill The Fourth tempereth for it teacheth vs to liue soberly in this world and to abstaine from carnall desires All which vertues with their seuerall Daughters or Branches are copiously handled in this Booke The Finall cause is profit both priuate as to the Authours owne sonne and common as to vs for by perusing this booke like prudent Husbandmen wee may extirpe or roote out vices and sowe the seedes of vertues in our hearts whereby with Gods assistance we may auoid the calamities of this present life and that to come The efficient cause is the Authour of this Booke which is vnknowne or very doubtfull so as it may be called Apocryphus a word signifying greatly obscure For the famous Philosopher and Historiographer Plutarch setting fotth amongst others the liues of two vertuous and learned men bearing the name of Cato the one Marcus Portius Cato called also Censo●●aus of being Censor the other likewise M. P. Cato called also Vticensis of Vtica where he slue himselfe whom he further distinguisheth with the Additions of maior the elder and minor the yonger sheweth that Cato maior died before and Cato minor in the time of Julius Caesar and that notwithstanding the saying of Iuuenal Tertius è coelo cecidit Cato Cato maior had two Sonnes whereof the one had also a Sonne and that Sonne the like And the other had two Sonnes whereof the one was Father of Cato minor And that Cato minor had a Sonne the whole Progenie bearing the name of Cato who were all extinct before the time of Augustus the second Emperour of Rome But I obserue in the Preface to the second Booke of these Distichs that the Author aduiseth the Reader if he desire to knowe the Romane and ciuill warres which were those betweene Iulius Caesar and Pompey hee should search Lucan whereby it is euident that this booke was not before Lucan who writ his worke after the time of Julius Caesar and consequently none of the Catones could possibly be the Author therof And therefore some father it on Seneca who was Tutor to Nero the fift Roman Emperor others on golden-mouth'd Chrysostome And it was attributed to the Poet Ausonius by Baptista Pius whose opinion some haue lately followed whom Joseph Scaliger in his Ausonian Lectures sharpely reprooueth and plainely confuteth Whereupon may be said Indiscussa manet adhuc sub Judice lis est The strife no Iudge did yet decide But vndiscust it doth abide Yet some say it is thus intituled Incipit Ethica Catonis The Morall Science of Cato beginneth not because Cato composed it but to the end it

the clapper of your lips take intermission before your hearts and such whose eares attend you bee edified by the discipline ensuing And so lest vnto me yee allude the saying of the Philosopher when hee cryed Hoe Citizens shut your gates that the Citie runne not out I heere conclude mine and giue place to the Authours Preface CATO his Preface to his first Booke of Distichs PErceiuing how greatly men did erre and goe astray frō the Way of well-liuing I thought good to impart some ayde aduice to their weake vnderstanding chiefely to the end thar they might liue in commendable wise and attaine to honour Here now my most deare Sonne I will teach thee by what meanes thou maist order the manners of thy mind Reade therefore these my Precepts in such sort that thou maist perfectly vnderstand them For to read any thing and not vnderstand it is to neglect what thou readest His short Precepts in Prose translated in Verse 1 TO God pray humbly 2 Loue thy parents deare 3 Embrace thy kindred 4 And thy Master feare 5 Keepe safe all matters to thy charge committed 6 And to the pleading place be throughly fitted 7 Conuerse with men of honest conuersation 8 Come not to counsell without Inuitation 9 Be cleanly 10 And a kind saluting speaker 11 Yeeld to the stronger 12 And forbcare the weaker 13 Thy goods preserue 14 Thy chastity retain 15 Care well 16 Read books 17 And beare the in thy brain 18 Looke to thy houshould 19 And be courteous known 20 Not angry without cause 21 And mocke thou none 22 None doe thou mocke in misery or need 23 Lend vpon credit 24 But to whom take heed 25 Thy friend in iudgmēt help 26 feast seldom 27 sleep For Natures payment 28 Thy oath lawfull keepe 29 Drinke Wine in measure 30 For thy Country fight 31 And of beliefe in nothing be thou light 32 Aske counsell of thy selfe 33 Take counsell sure 34 Fly harlots 35 And thy mind to learne enure * See the note at the end of the Booke vnder A. 36 Lye not 37 Do good to good men 38 none backbite 39 Thy reputation hold 40 Giue Judgement right 40 By patience winne thy Parents to be kinde 42 And benefits receiu'd beare still in minde 43 Frequent the Iudgement-seat 44 get Law-skill 45Vse vertue 46 Moderate thy angry will 47 Make pastime with a top 48 Dice flie thou must 49 Doe nothing to thy strength but what is iust 50 Despise not thy Jnferiour 51 Nor desire The good of others 52 Loue thy wife entire 53 Nurture thy children well 54 Seeke not to breake The Law thou mad'st 55. At Bankets little speake 56 That which is lawfull earnestly affect 57 And vnto others loue beare glad respect The end of the Preface CATO his Distichs THE FIRST BOOKE 1 Sacrificers or worshippers of God SIth God a Spirit is as Poets write Him serue thou chiefely with vnspotted sprite Orthus If God a Spirit be as what more sure Him let vs chiefely serue with spirit pure 2 Sluggards Carelesse men Giue not thy selfe to sleepe watch alwaies more For too long ease encreaseth Vices store 3 Babblers Blabbers Talkers Tongue rule a vertue principall repute Hee s next to God that keepes with reason mute 4 Inconstant men Take heed thou bee not to thy selfe contrary Who differs from himselfe with all will vary 5 Carpers If to mens manners thou good heed dost giue When they blame others faultles none doth liue 6 Trauellers Couetous men Leaue things thou knowst will hurt thee though thou loue them Riches are good but safety sits aboue them 7 Company-keepers Politicians As time requires be constant or be light The wise with time his maners changeth quite 8 Husbands Masters Rashly if of thy men thy Wife complaineth Trust not for whom thou lou'st she oft disdaineth 9 Friends When thou warn'st any though he 'l take no heed Holding him deare in warning still proceed 10 Company-keepers Men full of words with words doe not pursue All speake but well to speake is giuen to few 11 Friends Prodigals Loue others well but best thy selfe befriend So helpe the good that want thee not attend 12 Babblers Talkers Blabbers Newes-carriers News do not spread lest thou the head be thought Hurt not by silence but by speech is wrought 13 Debtors Promisers Promise not sure on others if thou trust For many men speake much but few be iust 14 Company-keepers Praised men When prais'd thou art thine own Iudge look thou be Others beleeue euen as thy selfe of thee 15 Giuers Receiuers A benefit receiu'd make knowne to many But when thou giuest blab it not to any 16 Rehearsers of others liues Old men Telling youth spent the acts of many a man Thinke on thine owne before old age began 17 Company-keepers Suspicious men Care not if any whispering talke ariseth All said of him the guilty man surmiseth 18 Careless men Rich men When riches flow ' gainst Pouerty prouide The last and first dayes haue not equall tide 19 Heires Sith we haue giuen vs a fraile doubtfull breath Doe not relye vpon anothers death 20 Receiuers When thy poor friend giues ought of little worth Kindly receiue and fully set it forth 21 Poore-men Sith God at first thee naked did create Beare with a patient minde thy poore estate 22 Fearers of death Doe not feare that which doth life's period make Who dreads to dye lifes pleasures doth forsake 23 Giuers If for Deserts no friend pay thee againe Thy God accuse not but thy selfe refraine 24 Prodigals Lest thou feele want thy gettings doe not waste Thinke th' art still needy to keepe what thou hast 25 Promisers Promise not twice what can be quickly wrought Lest thou proue windy that wouldst kind be thoght 26 Dissemblers Politicians Flattered men * See the note at the end of the Booke vnder B. Who feignes in words and is no friend in heart Doe thou the like so Art is foyld by Art 27 Flattered men Faire speakers too much trust not for meane while Fowlers pipe sweetly they the Birds beguile 28 Parents Poore men If you haue Children but no wealth to giue Instruct them in good Arts whereby to liue 29 Housholders Niggards Deare what is cheap cheap what is deare esteeme Niggard or Couetous thou shalt not seeme 30 Carpers Doe not thy selfe what thou art wont to blame When faults reproue the Teacher 't is a shame 31 Suitors Aske what is iust or what seeme honest may For fooles require what rightly should haue Nay 32 Inconstant men Wauering men Doe not vnknown aboue things known aduance The knowne on iudgement vnknowne rest on Chance 33 Worldlings In doubtfull dangers sith our life remaines Hold thou that labour'st each day for thy gaines 34 Contenders Quarrellers Thy Mate whō thou maist cōquer somtime spare Because good friends are kept with heedfull care 35 Suitors Crauing things great small feare not to bestow For Thankfulnesse deare friends vniteth so 36 Friends Quarrellers Quarrell

might be of the more authoritie Others say the Title is thus Incipit Tullius de praeceptis Catonis and that hee composed this worke when hee first entred Rhetoricke but called the same by the name of Cato as his Treatise intituled Cato maior de Senectute that it might bee the more willingly receiued which Tully also as Plutarch reciteth in the life of Caesar writ the praise of Cato minor and inscribed it Cato and now it is intituled Libellus elegantissimus qui inscribitur Cato that is a most elegant booke inscribed Cato And the same Scaliger in the afore-mentioned place saith that these Distichs were inscribed with the name of Cato because the goodnesse of Cato was knowne to all men by way of Prouerbe for good men and of most approued manners in those dayes were called Catones And such is the censure of the learned Erasmus exprest in an Epistle prefixed to an ancient Latine Edition of these Distichs wherewith the Greeke of Planudes is intermixt Catonis saith he ob id tantum arbitror dici quod Sententias habeat Catone dignas I suppose it to be called Cato because it hath Sentences worthy of Cato And this name of Cato was first giuen to Cato maior as Plutarch affirmeth for his skilfulnesse in affaires For to Etymologize the word it may be deriued of Catus a Cat because he was crafty as that creature or rather of Catus an old syncopation of Cautus interpreted wary subtill and skilfull Yet Tranquillus makes mention of one Valerius Cato a Grammarian at Rome who taught many and of noble stocke in the time of Scylla whose fame these verses record to vs Cato Grammaticus Latina Syren Qui solus legit facit Poetas Which may I thus translate Grammar-learn'd Cato that the Poets readeth Euen Syren-like alone and Poets breedeth Whereby it may be coniectured and it is probable enough that Valerius Cato if any of the name writ this booke especially for his Schollers instruction and education in vertue and generally for the benefit of the Common-wealth as Socrates Isocrates and others instructed their Countrey in morall vertues by way of Precept To conclude for my part seeing the name or person is not so much to be traced out or regarded as his good doctrine I wil not certainly ascribe the penning of these Precepts to any one particular man or more more then Erasmus Maturinus Corderius or any others haue done in their precedent Comments or Translations but leaue the deciding thereof as a Schoole-question to the deeper Schollership of others Now the Formall cause is the manner of composing this Worke which is two-fold to wit in Prose as the Preface in Verse as the Execution or Treatise for he vseth an Hexameter stile distinguishing his worke into foure parts Wee must note therefore that the Author premiseth a Preface to his worke or the first booke thereof In the first part of which Preface considering that men beyond measure gaped after worldly desires and were remote from the way of Trueth he promiseth to giue them aide In the Second he speakes to his Sonne and all others in the person of him insinuating vnto them an order of wel-liuing In the Third he treateth of Diuine worship In the Fourth of piety towards our Parents and Kinred And in the Fifth and last hee handleth vertues and Sciences and warnes vs to beware of vices Which Preface being ended hee sets vpon the Treatise where hee executes in Meeter what he premised in Prose for profit delight and ornament and that it may bee more firmely committed to memory euery Distich or two Verses for so the word signifies containing a Precept and for the most part a Sentence teaching vs our duety towards God and man as also how to demeane our selues in all estates and conuersations So that whosoeuer was the Author it worthily deserues not onely of all sorts to bee gratefully receiued diligently perused dearely esteemed and faithfully obserued but to be translated into the vulgar tongue of all Nations Neuerthelesse let me by the way admonish and forewarne you which Erasmus hath omitted to beware of some fewe of these Precepts which I haue noted with an Asteriske thus * being in part Heathenish contrary to Christian doctrine or not fully therewith cohering as their seuerall Annotations in the last leafe of this Booke vnder the Title of Necessary Notes c. doe make manifest But all the rest being iust and appertinent to our faith and good carriage though they may not bee compared to that Booke of Bookes the sacred Scripture wee are not onely to credit and follow as Saint Augustine teacheth in his Booke De Doctrina Christiana but to challenge and retaine them euen as our owne the rather for that the Authour is not knowne and if hee were being a Heathen hee is indeed no right owner thereof For God made manifest his wonderfull power and wisedome in the hearts of the Heathen or Gentiles chefly for the better instruction and confirmation of the faith of Christians to come Graces and Gifts being not now so plenteously bestowed by him as in ages past Lastly for my study and labour in this present worke not onely by mine owne consideration and desire as aforesaid but by the aduice of diuers worthy friends I was thereunto animated and am now cherished with an assured confidence that you will not reiect nor neglect it for the vnlearned style or rudenesse of my Pen but rather louingly accept it in respect of the excellent Counsels and Sentences it containeth and for my good will and great paines therein expended as may appeare not onely in the translation of the Verse but in the addition of a Three-fold Table at the end by mee diligently and elaborately ordred and contriued both for pleasure and profit and for the better vse of the originall whereby may bee readily found any Document or Saying therein contained either for Grammar-Schollers to insert and apply in their Theames and other exercises or for Children to bee taught and learned both within and without Booke at the Reading-schoole or for their Copies at the Writing-schoole or for Men and Women vnlearned not onely to reade vnderstand and learne for the furnishing of their hearts and behauiours but to adorne their Houses with good and godly Poesies aswel for dayly obiects to their owne optike senses lest beeing out of sight they should be also to vphold the Prouerbe out of minde as also for the instruction of all Commers or friendly visitants that haue not been so happy as to reade the whole worke which representeth both the beauties and blemishes of the minde and manners as a Chrystall mirrour or looking glasse the conditions of each Countenance for which cause I may iustly intitle it The mirrour of the minde and so leaue it in your hands as A handfull of honesty not vegetatiue like the weede so called but rationall Philosophicall and for the most part Theologicall wishing your eyes may neuer part from it nor