this verie way the end thereof may vndoubtedly be attained from the which we must vnfainedly confesse that happines of life conioyned with safetie and perpetual tranquilitie doth onely procéede LIS. I cannot a little marueyle Eudoxus since there is nothing among vs here that may be termed happie howe and in what sorte it may so come to passe y possible in this worlde we may come to inioy y happinesse of life which you speak off EVDO. What néede you thereof to maruel at all if willingly you wil allowe but so much vnto man as Plotinus thought good to impart vnto beastes LISIP. If that shuld be so that a Man maie be happie hauing no more allowed him than is allowed vnto beasts then haue we in my opinion a greate deale more cause of meruaile than before EVDOXVS His verie wordes my frende if thou doe marke shall giue thée thereof to vnderstande as hée spake them Thus therefore in the bookes whiche he wrote of the happinesse of life he doeth saye Synce well to liue and to bée happie are accounted as one then whether doe wee also allowe the same vnto beastes if so it bée giuen to them by Nature to passe their liues without impedimente according to the lawe in whiche they were created what then shoulde lette them also to liue well that is to saye happyly For whether wée accompte this liuing well to consiste in the well behauing of youre selues or in the due performing of oure naturall duetie wée muste also be contented to imparte the same vnto beastes To whoÌ„ it is both as possible to behaue themselues wel and also to performe that speciall worke of nature as it is vnto vs For example let vs firste consider of musicall birdes Wherein it cannot I thinke be denyed but that they among the rest do behaue themselues well for as naturallie they are taught so duely they sing and thereby it séemeth they maye rightly be sayde to followe a wished and well behaued kinde of life But if farther it be sayed that there is also required a happie ende to be made which ought to consist in the last closing vp and conclusion of nature By the same very waye we must likewise confesse they may be counted happie For when by course of kynde they drawe to theyr ende the ordinarye motion of Nature doth ceasse in them whereby she endeth that harmelesse life of theirs whiche from the firste beginning to the departure of the same shée throughlye performed And therefore if eyther in the naturall endyng of theyr lyues or in the due performaunce of the duetie whervnto they were created there remaine anye happinesse Theâ— doubtlesse may beastes be sayde to be both happye and blessed All whiche if it be true Lisippus according as Plotinus hath sette downe the same what then shoulde hinder man who hath all his affections subiecte vnto reason and hath chosen hir to guide him in his actions that he also shoulde not here enioye that happinesse of life For when the minde of manne shall firmelye despise all the casuall aduentures of thys transitorie estate and shall haue broughte all hir familiar causes to depende vppon hir selfe supposing also all worldlye affaires to bée inferiour vnto Vertue duelye searching for that than the whiche there maye nothing be wished for better that is to saye Goodnesse perfectnesse and Justice It is necessarye then that it bee voyde of perturbation féeling in it selfe the fruite of tranquilitie and also of quietnesse by meane whereof it becommeth happie Notwithstanding it bée still abiding within that frayle and mortall bodie LISIPPVS I thinke it altogither inconueniente for mée to answere at this time to the saying of Plotinus synce the matter he helde is in effecte so absurde that there is scarse anye one to be founde that will togyther assente with hym in the lyke For verilye for my owne part I am yet to learne in what causes he woulde haue well behauiour to be placed But let vs suppose that beastes for the purpose doe behaue them selues well according to his saying yet howe maye they by this reason be accounted happie who do not only not know the goodnesse of theyr felicytie but also are ignoraunt of their owne estate Or if they doe vnderstande it yet do they as the Philosophers affirme but grosely vnperfectly and obscurely vnderstande the same For although it be common to them togither with vs to loue to hate to desire to feare to sorrow and other such like yet to foresée which nature hath only giuen vnto man to discourse to finde out or to remember any thing they possibly can not Onely that whiche soone passeth ouer hath nature allowed them that is to saye the imagination of thyngs presente But for things that are paste shée hath giuen them a memorye altogither confused whiche neuer calleth any thing agayne to remembraunce except by the viewe of things y are present So also for things that are to come she hath likewise allowed theÌ„ no knowledge at al. By what meanes then if I may aske may they be counted happie whose case is such that they knowe not their owne estate neyther yet are able to make any difference betwéene good and euil But nowe on the other side as touching the state and condition of man who liueth I pray you so orderly that at no time féeleth anye trouble of minde what man so perfect that neuer yéeldeth to his passion who so singular but if he auoyde pride couetousnesse possesseth his hart If he shunne couetousnesse anger disquieteth his patience if he suppresse anger gluttony delighteth his tast if he eschewe gluttony enuie consumeth his carcas if he repulse enuie slouthfulnes ouerwhelmeth both soule and body Whereby it commeth stil to passe that no man may be vtterly found deuoide of fault for as the Poet sayth Eche man that is by nature fed is by his priuate pleasure led Which since it is so I sée not my friendes how any man in this life may be accounted happie vnlesse perhappes we shold recken happinesse to consist in wordes that are wisely vttered vnder honest eloqueÌ„t termes The which if so it were it wold then come to passe that such as haue most learnedly discoursed of Vertue shoulde therefore be accounted more happy than others But that this is not so not only experience but also Cicero himself in his Tusculans questions auoucheth How many Philosophers caÌ„ you shew me saith he so honest in maners so staied in iudgement order of life as reason requireth Who is he y obeyeth his own rules or putteth his owne precepts in practise Some of them shall you â—ée so ful of boasting and vaunting y it had bene better for them to haue neuer learned the name of a letter other couetous of money other desirous of glorie and others made subiect to their owne luste so as their liuing and teaching are commonlye contrarie whiche thing in my iudgement is most vntollerable For as he that professeth himselfe a Gramarian if
distinguish the good from the euill mainteyned among them What shoulde I say eache man then did carelesly raunge and wander abrode in the desolate Wildernesse hauing neyther dwelling nor place of abode But when reason had after taughte them to associate themselues togyther and that Moyses that mightie Captayne of the Iewes was also borne by whome the eternall God gaue first the lawe to the line of his inheritance from thence I say the law makers and Philosophers first taking their instruction beganne to sette downe both manners and institutions of lyuing And after as Townes and Cities were dayly erected so the people began to estéeme of Humanitie and to reuereÌ„ce Religion whereby in short space it came after to passe that diuers addicted themselues to the fauor of Faith and to the exercise of Iustice and dyuers other to submit themselues to the yoke of obedience so as by this time each man did estéeme it a thyng belonging to his duetie not onely to employ the best of his labour but also to aduenture the losse of hys life for the better maintenance of the common Wealth From thence likewise both Solon and Lycurgus tooke firste their lighte from whyche foundation of theyrs the renowmed Graecians became so famous for the due establishmente of their equal lawes From whome the Romaynes also did after deriue their penal constitutions coÌ„teyned in their tables by the which they brought the people in all their actions from thenceforth to become both profitable and honest who though at first by the straungenesse thereof they beganne to murmure and repine at suche bondage yet after being better contented with reason to heare vnderstand the same froÌ„ wilde vntamed creatures they brought them at last to shew theÌ„selues both gentle méeke FroÌ„ hence the maiestie of their Empire froÌ„ hence the greatnesse of their dominions from hence the multitude of their Magistrates tooke first their beginning But that I may not too perticularly runne ouer these matters if with diligeÌ„ce you search you shal finde no goodnesse to remaine among the people y hath not happened to spring from this fountayne of Societie Yea the sacred knot of frieÌ„dship it selfe thaÌ„ the which we haue nothing receiued more pleasant froÌ„ the Goddes nor of greater reuerence estimation on the earth tooke also hir original fouÌ„dation froÌ„ the â—ame But what thinke you of this aboue the rest O Tales TALES I am not ignorant my friends that this question may sufficieÌ„tly be debated on both sides notwithstanding since you demaund my opinioÌ„ I wil endeuour my self to declare you my mind what I thinke of the matter It semeth therfore vnto me that if a wise man should only respect his priuate coÌ„moditie or that he were specially addicted to his owne securitie he ought doubtles in y behalfe to choose to liue rather to himself thaÌ„ to others But if so he be perswaded that nothing may be counted more honest nothing for a mightie noble personage more worthy than to benefit as many as possible he may he must vtterly theÌ„ decline froÌ„ Solitarinesse must earnestly séeke to be coÌ„uersant abroade chiefly so loÌ„g as the necessitie of others shal so require the same And according to the saying of Socrates some with swéetnesse of oration some with example of pure perfect life he must labour to enduce to the reuerence of Vertue knowing right well y she hath néede of an instructer to acquaint hir to y world that nothing doth more allure the minds of the people to estéeme of honestie thaÌ„ the dayly custome example of good meÌ„ EVDO. Wil you graunt my friends ere we procéede any further y it may be possible for a litle quaÌ„titie of gal to make bitter a gret deale of hony or y one infected kernell may be able to corrupt 〈◊〉 whole cluster of Grapes TAL Why not Eudoxus EVD. Then wherfore I pray you do you suppose that a wise maÌ„ being placed amids the infection of so many vices dispersed abrode both far wide may possible preserue himselfe vnpolluted and are not rather perswaded y good men the number of whome is but small may be rather carried away by the greater number so become infected of the multitude For amoÌ„g diuers the causes of our euill demeanure this is one that for the most part we liue after the example of others are not gouerned by reason so y the better sort are sooner drawen out of the way by the custome of y which is euil thaÌ„ y the multitude leauing their error false opinioÌ„ which leadeth them headloÌ„g dayly vnto vice by example of their honestie may at al be brought to the due estimatioÌ„ reuerence of vertue the which is therfore of al men the rather neglected bicause the streÌ„gth of the mind of nature is double The one coÌ„sisting in desire which draweth a maÌ„ both hither thither whervnto nature is alwayes most enclining The other coÌ„sisting in reason which teacheth explaneth what ought to be done and what to be auoided But few there are I may say y willingly séeke to followe the footesteps of Vertue with this gift of reason for that wheÌ„ they determine with theÌ„ selues to treade hir path they find the same more tedious than they looked waÌ„ting both counsel VVisedome labor diligence as it may plainely be sene by the shape and figure of Pithagoras letter By occasion wherof they retire theÌ„selues backe refusing the paine industrie wherwithall noble minds are nourished so remaine wauing as it were betwene the counterfet of Vertue and the loue of profit among whom Falshoode for the most part doth hold the place and estimation of Trouth chiefly so loÌ„g as it is generally so accepted and receiued of al men LYSIP Wel said Eudoxus now verily I theÌ„ perceiue it wil be thought néedeful as the case requireth that we first define what vertue is And after if so it please you we wil further coÌ„sider whether Solitarinesse or societie may seme more coÌ„uenieÌ„t for the obteining therof EVD. Why so Lysip Wil this whole day suffise as you take it to performe the same Doubtles I dare hereof be bold to assure you that looke how many there are that haue seuerally defined of Vertue so many in a manner are their seueral opinions concerning the same LYSIP It shall suffise Eudoxus in this behalfe if of those diuers definitions of theirs we repeate some two or thrée of the most approoued Let Tales therefore take in hande the dealyng of this matter for vs both EVDO. Thereof would I be very glad wherefore at this our earnest request I pray thée O Tales to accept of the same TALES I am afrayde my frieÌ„ds least you heape on me a greater charge than eyther in my power remaineth to performe or may agrée with my desire considering how little I haue bin trayned as yet in the grounded knowledge of the liberall Sciences so that in a matter of
it doth increase and waxe bigge so much the more it darkneth and consumeth the light of the minde Sée therefore then I pray you how miserable the seruice of Vertue should be made being appointed as Epicurus would haue hir a seruaunt vnto Plesure For it is not possible y Vertue may be obtained by pleasure but rather diminished lost by the same since al these things are contrarie to the one that are thought necessarie for the obtaining of the other that is to say Incessant labor hardinesse and resistance against euil whereof this life is very full For by what meanes else are men made Modest Gentle chast godlie patient louers of wisdome but only by fearefulnessr of pouertie dread of shame and the bitter sharpnesse of continuall griefe It is therefore to be thought that by the prouidence of God it was ordeyned from the first that Vertue shoulde labour here in the trouble and vexation of the world wherby it happeneth that al those whom either wilfulnesse or pleasure hath headlong ouerthrowen are stil disdaineful of such as are followers of the same impatiently taking it that anye other shoulde inioy that which they want themselues So that good men bycause they daily treade this difficult and painefull passage vnto Vertue are had in contempt of all those which pleasauntlye walke in the plaine and apparant waye to vice waxing foolishly fonde of eache flourishing floure and delectable fruite that they happen to sée onely séeking to obtaine that chiefly with all their studie and care which among the mortal creatures of this worlde is accounted good that is to say Honor Riches Quietnesse Pleasure and all other such enticements as wholly tende to the ease and delight of the bodie EVD. What then Tales do you therefore thinke that there ought to be taken no care of the body TAL That likewise on the other side were repugnant vnto nature who to all creatures hath giuen from the beginning of their creation a speciall care to defende themselues their liues and their bodies and to auoyde not onely those things which therto séeme hurtfull but also to search and trauaile to get al such things as are néedeful for the maintenance of the same Therfore let the diligent laboure and care of mankinde be so employed as when Reason Honor or Faith shall require it he may boldly aduenture the punishment both of fier and of all other torments whatsoeuer for the preseruation thereof The which we read that Marcus Regulus did honorably performe who indeuored himselfe to kéepe his appointment made to his vtter enemies although he was sure before that if he returned to theÌ„ againe according to his promise he should presently endure the most bitter torments of death But such notwithstanding was the greatnesse of his minde as byding in the middest of his extreme punishment neither his Honor his Faith his Constancie nor any other Vertue of his did forsake him Neither could the excellencie of his minde be ought at al tormented which wyth so many rare and notable giftes was defended with the felowship of so many vertues enclosed who although his bodye were takeÌ„ by y hands of his enemies yet doubtlesse that noble and inuincible mind of his could possibly be taken by no meanes What shall we say of this my friendes shal we thinke his hap to be vnfortunate and miserable EVD. Nay verily but rather mâ—ny opinion of all men most happy For happinesse of lyfe is not that as I take it which is performed to the appetite of pleasure but to the agreement of Nature TAL Therefore then by the very same reason we may boldly iudge the same of that fayned goodnesse of Epicurus that diuers of our profession haue iudged heretofore that is that his secte was rather a procurour of vice than a perswader of Vertue or of any goodnesse LISIP. Doubtlesse my friend so may we in deede but doe you likewise confesse our happinesse of life to be that whiche is performed to the agreement of Nature as Eudoxus very lately did seeme to affirme For if this be true that those men whiche liue according vnto nature shoulde therefore be good there might happely then come some one vnto vs that might decerne of our children in the time of their infancie whiche of them would be good by nature By whose iudgement choosing them forth wée might do well to lodge them in Towers and with diligeÌ„ce to preserue them much rather than Gold least any man should corrupt them to the end that when they waâ—e of conuenient yéeres they might then become both graue and profitable members for the coÌ„mon wealth TALES Thou seekest a knot according to the Prouerbe Lysippus in a Bull rushe For I am not ignorant my frende but full well thou knowest that ech thing is named by his most worthy part which was the cause why Eudoxus remeÌ„bring himselfe thereof did so boldely affirme our happinesse of lyfe to be that whiche is ledde agréeable vnto Nature that is to say agreable to that facultie and goodnesse of the minde which pertaketh of Reason and which is sayde to be only peculiar vnto man This therfore being knowen who is it would doubt but that if maÌ„ should liue to the contrary that is to say according to the lustfull parte of the minde he should therein at all nothing differ in effect from the behauiour of beastes For Pythagoras and Plato have bothe diuided the minde of 〈◊〉 into two partes the 〈◊〉 partaking of reason the other voyde of reason placing Tranquilitie that is to say fixed and quiet securitie in that parte of the minde whiche partaketh of reason and in the other parte suche troublesome motions both of Wrath and desire as are enimies to the same Therefore that man I pray you which by the gouernement of his reason is made abstinent constant without feare without perturbatioÌ„ and without lust is he not happie For this is certaine that eche thing dependeth vpon his owne goodnesse and y in eche thing is termed to be good to the which it was chiefly created neither is there any other good thing peculiar vnto maÌ„ but only reason Wherupon I conclude that â—ul blessed is that man and happie that liueth alwayes agréeable vnto the same and reacheth therewith to attaine to the end and course of hys nature EVD. Veryly Tales thou hast herein defended most excellently my cause decerning with the eyes of thy iudgement the very secrets of my minde the true meaning whereof thou hast plainely expressed Notwithstanding this also vnder correction may séeme to be added to that which is spoken that is to say the meane occasion by the which we may reach to this desired ende course of our nature which is this as I take it if truth be first made throughly perfect if in the doing of things ther be obserued order measure and comelinesse and that harmelesse wil be made benigne attentiue vnto reason neuer swaruing nor declyning from the same By
he speake barberously or he that challengeth the name of a Musitian if he sing vntunably is the more to be reproued bycause he offendeth in that very thing wherin he wold seeme most skilfull vnto others So likewise the Philosopher offeÌ„ding in the order of his life is the more to be condemned bicause he erreth in that parte of duetie wherein his knowledge doth principally consist and is faultie himselfe in that in whiche he vndertaketh to be a teacher of others For when true it is that the substaunce of Philosophie doth consist not in termes but in matter it is a great shame for a man of knowledge to haue it obiected vnto him that he is a Philosopher not in workes but in wordes And therefore it commeth verely to passe that such men are not in déed the true instructers of Vertue bicause they are therof destitute themselues For if Philosophie be the studie of Wisdome as the learned haue defined and that Wisedome be nothing except it be put in practise thereby to shewe foorth hir operation It followeth then that the doctrine of suche teachers is altogither barren and fruitelesse bicause it worketh not y in theÌ„ whiche it is wont to do in the most part of those of whom it is possessed For Cicero nameth Philosophie the manuring of the witte which pulleth vp all vice by the roote and maketh apt the minde to receiue the fruiteful séed of Vertue and as we may terme it planteth in vs such pleasaunt fruite as yéeldeth in time a plentifull increase Wherefore by this it appeareth that the propertie of Philosophie is rather to make hir louers to liue wel in publique conuersation thaÌ„ to speake teach wel in priuate schooles Whiche thing when by experience it frameth not accordingly it therby declareth such superficial Philosophers to haue rather studied this noble scieÌ„ce to the end to shew foorth the smoothnesse of their tongs wherby to winne the praise of the people than for any good cause or coÌ„sideratioÌ„ of liuing to be shewed in theÌ„selues Of whom thus writeth Seneca in his exhortations Many Philosophers are eloquent saith he to their owne reproofe whome iâ— so it were your chaunce to heare them declame either agaynste Couetousnesse incontinencye ambition or anye other suche like you wold veryly suppose that they sate in iudgement of their own behauiours so notoriouslye the reproches they séeme to vtter against the doings of others do recoyle againe to their owne disgrace Of whome we ought to make none other accompt than of common Apoticaries vppon whose boxes are outwardlye they written the names of restoratiues when inwardlye they are ful of poyson Some of them besydes are so stronglye impudent that no shamefastnesse maye preuayle to withdrawe them from theyr wickednesse but that by shifting they rather séeke howe cunninglye to excuse and to defende theyr vncleannesse that so at the leaste wyse they maye séeme to offende wyth some colour of honestie Aristippus sometyme Mayster of a secte of Philosophers named Cirenaicie vsed for hys pleasure to haunte the companye of one Lays a famous strumpet of Greece whiche grosse faulte of hys that greate Doctour of Philosophye dyd in thys sorte defend Saying that betwéene hym and the other of hir louers there was thys difference that where they were possessed by Lays Lays was possessed by hym O notable Wisedome and Philosopher well worthye whome all menne shoulde followe It were doubtlesse a thyng verye necessarye to committe our chyldren to suche an instructour that thereby they myghte learne howe at leaste wyse to entertayne a Curtisan Thys learned wanton perswaded hymselfe that betwéen hym and the reste of hyr louers there was a maruellous oddes for that hée as he thoughte wythoute trouble or coste obtayned hys pleasure when they on the other syde wyth laboure and expence dyd purchase repentaunce In whyche verie poynte notwythstandyng thys difference that subtile Harlot wente somewhat beyonde hym who in effect made that counterfayte Philosopher hyr colourable bawde that so by the daylye example of so licencious a patron all the youthfull gentlemen of Greece mighte thencefoorth the rather frequent hir companye and boldely aduenture to followe theyr pleasure without any regarde eyther of shamefastnesse or modestie Therefore these kynde of instructâ—rs as I sayde before soughte not the waye by the studye of Philosophie that leadeth vnto Vertue but onely the waye that leadeth to Delight whiche thyng Cicero hymselfe doth also testifie Verily albeit sayth he that the whole disputation of Philosophie contayne in it selfe a moste abundant fountayne of Vertue and knowledge yet beyng compared wyth the doyng and liuyng of the Philosophers themselues I doubt me it hath rather brought vnto them a vaine delectation to theyr ydle pleasures than eyther profite or commoditie to their honest affaires But nowe lette vs farther consyder since occasion is proffered howe thys famous enricher of the Romaine language behaued hym selfe in hys owne aduersitie He verily following the discipline of Panetius the Stoike sette downe in writing the duetie of eache manne excéedingly well all whyche he comprehended vnder thrée Bookes But howe valiauntlye he hymselfe dyd beare eyther the death of hys daughter hys owne banishmente or the Monarchie of Cesar oppressing the publike libertie Titus Liuius doeth brieflye declare Of all hys euill happes and aduersities sayeth he hée behaued himselfe lyke a man in none saue onely in hys deathe To what purpose then I praye you professed hée the knowledge of Philosophie Why thoughte hée it necessarye to playe the Philosopher at all tymes and in all places according to the opinion of Neoptolemus as it is recorded in Ennius if in hys mynde he perceyued no profite to arise by the same for those that teache onely and doe not accordinglye discredite their owne teaching Neyther will any man obey hym who by his doings doth testifye that he is not worthy to be obeyed Yet is it I confesse a thing to be praised in him y giueth such preceptâ— of honestie but vnlesse the partie performe the same in his owne life he proueth himselfe in effect but a lier in whom it maye be thought farre vnfitte for his calling to haue honestie placed not in his hart but in his lippes which contrariewise ought rather to consist not in speach and tongue but in life and manners For if true it were that the Vertue of Philosophie did at al consist in the substaunce of words who might them I pray you haue bene accounted more happie than the man himselfe of whome wée speake from whome all the glorie of Romaine eloquence had hir only perfectioÌ„ But that the force of Philosophie remaineth no wher else than in a mind wel disposed himselfe also in his Tusculan disputatioÌ„s doth plainly witnesse where wholy directing his talke to Philosophie thus he writeth O noble Philosophie the guide of our life the searcher out of Vertue and the expeller of vice what were we or what were the life of man without thy aide and assistance Thou I say were
the first inuenter of all good lawes the only teacher of learning of manners and of all good nurture Wherin if but accordingly we could put in practise all that we cal honestie so easyly as we may talke discourse of the same should not then I pray you both we our selues and al other that haue vsurped the name of Philosophers be iudged happie But the case in very déed stāding thus that Philosophie of it selfe requireth both liuing and doing wel which is hard to be atchieued rather thā saying and speaking wel which may easily be attained from hēce I say it procéedeth that many men haue béene contented with the onely name and title of Vertue when of the true intent and meaning therof they were altogither ignorant Notwithstanding in the true iudgement of al men he only is to be taken and accompted for wise who in worde and déede both when thou séest hym when thou hearest him is alwayes one and the same without alteration But the foole on the other side as Salomon sayth is changed like the Moone now this in words nowe that in action declaring therby the contrarietie of his minde EVDO. Where a little before we reasoned friende Lisippus of the propertie of Vertue and of that happinesse which she bestoweth vpon those that guyding themselues by hir warie order liue an honest and vertuous life we were not I remember so farre foorth gone as to affirme that anye man coulde liue deuoyde of faulte for this we knowe was the onlie and peculiar priuiledge of Christ our sauiour neither went we about to proue that all men embraced Vertue But this onely we said that if beastes when they performed their naturall operations might be accompted happie according to the former opinion of Plotinus muche more ought we then to iudge the same of man especially if Reason haue that preeminēce in him as it ought and that al his affections be subiect stil to hir gouernement But if to that which is spoken I may be lawfully suffered vppon better aduisemente to adde one thing more then thus I procéede Albeit at some time certaine fonde affections contrarie to reason do appeare in vs yet so lōg as they preuaile not nor get the vpper hād of reson a man is not therefore to be estéemed either euil or vnhappie For without faultes no man liueth and he is best that is troubled with fewest If this rule may but thus be graunted as in trouth it is euident then without question we shal be able to finde out diuers notable good men For in al ages there haue flourished many who by their holy and iust liuing by their manifolde and notable vertues for diuerse are the giftes whiche the Soueraigne God powreth downe vppon his people haue deserued great honor and estimation in the world Of whiche number it shall not I thinke be amisse if I repete in this place some few And firste what say we of Socrates who so manly demeaned himselfe in al his actions that at no time either in aduersitie or prosperitie his countenaunce was founde to be altered Neywas it at all in him to be maruelled since so lightly he estéemed the verie terrour of death that when oportunitie was conueniently offered him to haue escaped the same he vtterlie refused the aduauntage thereof knowing right well that death was onely dreadfull vnto those with whose mortal life all glory all honor and all estimation did vtterly perish and not vnto those whose Vertue and renowne was alwayes lasting and coulde neuer decay for he according vnto Reason applied his doctrine to the bettering of his life accompting the substaunce of Philosophie to consist in the equal choyce betwéene good and euill besides in this one pointe be shewed himselfe more wise than the reste in that he withdrewe the course of his disputation from the searching out of celestiall and supernatural causes wherin many haue heretofore spent both their witte and their time to no purpose at all What of Pithagoras who shewed himselfe as a spectacle to the worlde both of learnyng and Vertue and who among other hys manyfolde giftes was of modestye so great that being demaunded by what surname of honor he woulde be called refused the title which others his inferiours had taken vpon them and that whiche in those dayes was cōmon to al such as were learned choosing rather to be called not Sophos but Philosophos not wise but a searcher and louer of Wisedome What of Plato who though he were accompted of al the wisest and also attained to so wonderfull perfection of learning and eloquence as if Iupiter himselfe woulde haue discended from the heauens he coulde neuer haue vsed a more copious style yet notwithstanding he refused the title of his own glorie wherevnto he had right and ascribed the honour of all hys workes vnto Socrates hys Maister shewing thereby himselfe no lesse commendable for demeanour than honourable for his knowledge What of Cato the elder who in the iudgement of all men was accompted the verye image of Vertue the honor of the Romans and the staye of the whole Empire he I meane whose name and Vertue was after supported by Cato the yonger that noble and princely sonne of his What of Seneca who was of stomacke so stoute that with patience he mastered the very terrour of death when by the cōmaundemēt of Nero the tirant he was therunto enforced What of Fabricius the Roman a man so sincere and vpright of minde that not with the vehement temptation of golde it selfe he was able to be corrupted who first as the storie affirmeth refused the large and mightie proffers of Pirrhus estéeming it more worthy and more worth than a kingdome to neglect and contemne the brybes of a King And after whē the proffer was made him for the secret dispatche of that Romaine enimy he woulde not only not suffer the same to be done but gaue him warning himself of the treason pretended adding thereunto these wordes that followe Enioye thy longer life by this my meanes O Pirrhus and be nowe glad of that whiche thou haste heretofore lamented that is that Fabricius thy enemye woulde not be corrupted To conclude manye other there haue bene who albeit they haue crred in some pointes like menne yet wholye in their mindes they styll embraced Vertue by whose meanes theyr liues were both Blessed and Happie at all times so behauing themselues that of theyr sayings and doyngs there styll remayneth to the worlde a perpetuall remembraunce So then on the other syde though manye there haue béene besydes who haue not so sufficiently bene able to performe the same in action whereof they haue so gloriouslye talked yet notwythstandyng it can not therefore I thinke be denyed but that these men did also greate good in the worlde whyle disputing of Vertue they opened the waye by theyr holesome precepts howe other mighte more easily attaine to the same For if the lyfe of learned men were aunswerable in all pointes to the
and hinderances that thereby he may the rather enioy a well settled minde which no man here maye possibly attayne so long as he is vexed and occupied in the worlde For this is agréed vpon that no one thing maye be well performed by him that is troubled with many things Wherein we reade of Democritus that he pulled out his owne eyes least that a beholding the vanities of the world he shuld thereby become more vnable to beholde the most excellent light of eternall veritie And Cicero himselfe after he had well compared these matters togither although for the benefite of the common welth â—e preferred the lyfe actiue to be more commodious and auaileable for man yet therewithall he confesseth that the contemplatâ—â—â— life is more safe and easie both for the soule and bodie lesse â—urtheâ—â—us to our selues and lesse gréeuous vnto others The which he séemeth after to haue greatly desired when so â—ore he was appalled with the death of his daughter whereof writing to â—â—â—icus his friende he sayth Now I refuse 〈…〉 of al things neither doth any thing content me better than solitarinesse and setting thy selfe aside nothing on the earth deliteth me so much for thereby I haue leysure to vse the aduantage of this my vnwonted libertie in the onely conference and exercise of learning Whereby you may plainly sée howe farre this great and daily haunter of the Citie of the senate and of all other the most frequented places of the people did after waxe lothsome of that which before he so greatly liked and nowe estéemed solitarinesse to be the onely pleasure and delectation of the worlde LYSIPP This verily Eudoxus séemeth contrarie vnto nature for that it banisheth from the world all humanitie and friendship without the which the life of man as I account it is vtterly maymed coÌ„sidering that there is nothing more conuenient and necessarie for mankinde eyther in aduersitie or prosperitie than the mutuall familiaritie and good will of a friende who by partaking of our felicitie doth encrease our happinesse and by supporting of our miserïe dothe 〈◊〉 oure aduersitie not sufferyng our myndes to be daunâ—ed with sorowe For the auoyding whereof as there is nothing more helping than the comfortable loue that from such friendshippe doth vnfainedlye procéede so what thing in this worlde than the fruition thereof maye be wisshed for better From the which since your solitarie life will vtterly depriue vs I thynke nothing on the earth my friend to be more hurtfull For as Cicero sayeth they séeme to â—ake the Sunne from the worlde that séeke to bereaue vs of this comfortable friendshippe for that there is nothing by the fauour of the Goddes bestowed vpon vs more necessarie than the same Take this away and what I pray you shal become of the sicke whom nothing comforteth so much as the heartie loue affection of a friende What recreation for the healthfull What liuing for them that lacke and finally what difference betwene vs beastes Truly if herein we regard but the ordinary course and handie works of nature we shal therby finde that she hath framed eche peculiar person to liue to the ayde of the whole multitude and the whole multitude to 〈◊〉 to the ayde of eche peculiar person If then for eche misaduenture and trifling discommoditie that daily may happen in the affaires of the worlde this wiseman shall flie into his solitarie corners I sée not in this sort what triall at all there may be made of his Vertue For this is much like as if a bragging souldiour woulde be gladly accounted a couragious champion and yet will séeke to flée eche profered occasion and chalenge of warfare wherein he might haue cause to shew forth his manlynesse Demetrius therefore was wont to say that he thought no man more vnperfect than he that in his life time had neuer tasted of aduersitie For that the man to whom al things hath happened to his owne desire coulde neuer haue cause to make triall of himselfe The which also that it is true I haue experience on my side to approue the same For howe coulde the faythfulnesse of Marcus Regulus the abstinence of Caius Fabritius or the patience of Quintus Mutius so well haue bene knowne if their calamities had not giuen occasion to the publishing of their vertues Surcease therefore I pray you to set forth any further your solitarie liuing wherewith in my opinion you are ouer farre in loue for this is certaine that nature hath not onely allotted the same as peculiar vnto beastes but on the contrarie hath delighted mankinde with the building of Cities for their abode vpon the earth that thereby the people in all kinde of matters as well Ciuile as Diuine might bée brought by degrées to a perfect vnanimitie and agréement among themselues and finally to ioyne in one perfect loue and affection togither But if this notwithstanding you thinke it still more safe and conuenient both for auoyding the infection of the multitude and for better contentment of our vncontented mindes that we liue abroade in the desolate wildernesse among vntamed beastes yet consider againe that it is farre more famous and glorious to abide in the ciuile company and fellowship of men and there by persuasion of our words and example of our workes to benefite if not all yet as many as we may And remember withall that Attalus the Stoicke was wont to compare a carelesse life vnto a dead sea which except it be spent in studie or prayer it induceth vs directly to the way of all mischiefe For solitarinesse is sayde to be of this propertie that it is eyther indued with singular Vertue if it be wel vsed or else it is infected with most detestable vice if it be yll applied Which opinion is also confirmed by Seneca who sayth that naughtie counsels are there intended wicked desires kindled boldnesse set forwarde lust prouoked and wrath inflamed and therefore as a pernicious euill it ought with all our power to be vtterly eschewed and our bodies to be kept in exercise of labour that thereby we may so driue awaye the humor of slothfulnesse which is onely nourished and maintayned by solitarinesse by occasion whereof we are made so tender and delicate of body that we may possibly endure no hardnesse of trauaile And therefore they that first established the Common wealthes of Greece well vnderstanding that by labour and diligence men were onely to be made couragious and hardie so prouided by their lawes that the bodies of their subiectes shoulde be hardened in the same Among whome the Lacedemonians especially aboue the rest brought vp their youth in continuall trauayle as in hunting running hunger thirst colde and heate to the which they also enioyned their women that where in other Cities they kept them at home in their costly apparell both out of the heate and daunger of the Sunne in this noble Citie it was nothing so but while they were yong they were accustomed to labour to
appeare that they neyther dwelled in Citie nor Pallace but shrowded themselues in their homely cabines amid the wide and open fieldes in whiche places they were thought moste worthy to talke with God and to receiue from him those promises whiche since we haue séene fulfilled And forget not withall howe ofte the sauiour of mankinde himselfe went both to the mountaines and to the Solitarie desertes yea at the very tyme of hys passion when he prayed for vs so earnestly to his father by the manner wherof he lefte vnto vs a perfect rule and example of life expressing thereby the way that leadeth to eternall blisse Neither let this be vnknowen vnto you that his greate forerunner Iohn he I meane that with his finger pointed at the diuine person of Christe our sauiour made also his abode in the Wildernesse Laste of all it shall not be amisse if I put you in minde howe the Solitarie wooddes of Aegipt at the imitation of Anthonius Hilarion and Macarius were after replenished with the daily resort of most reuerent fathers such as thought nothing more carefully to be shunned than the troublesome recourse of coÌ„pany to the end that with more security they might bestow their time in the only worship and seruice of God which maner of liuing though many men after with great zeale pursued yet among the rest we reade the same to haue especially bin performed by that wel disposed father Benedictus he whom S. Gregory the great so greatly commendeth that froÌ„ his infaÌ„cy he was a louer of vertue an open contemner enimy vnto vice wherby although he had already wel entred as it may be thought the right way to heauen yet to the end he might thereto more safely attaine he hath forsooke Rome Nursia of y which in the one he was brought vp in the other borne so y by by custome nature he had good occasion to loue theÌ„ both wholy be took himself to end y rest of his life amid y sacred Solitary caues where how vertuously he liued I néed not I hope at al to relate forasmuch as diuers wel approued writers togither with generall good reporte haue sufficiently from time to time declared the same with the remembraunce of whome I thinke best at this tyme to leaue for that it wold be too long I sée to repeate the multitude of those that from that time hither haue followed his steps and haue bene earnestly perswaded partly by example partely by nature and partly by diuine inspiration to withdrawe themselues from the daily troubles and vexation of the worlde Nowe therefore as touching the farther commendation of Solitarinesse which hathe already bene confirmed first by argumentes and after by examples I haue my friendes no more to saye but onely that it séemeth a verye heauenly matter and therefore not without greate cause may it well be named a singular life the whiche that it is in truthe the very sole and onely lyfe vnto all other liues the wordes of Cicero may very well testifye This our life sayth he whiche is called life is indéede death but that other is the only life that is apte for all goodnesse a life that amendeth our manners subdueth our affections purgeth our offences abateth oure vices and encreaseth oure Vertues A life that is the mother of Philosophie the helper of Poetrie the reueler of Prophesie yea the onely mainteiner of all deuotion and holinesse And a life to make shorte that of all other liues is most Angelicall and nighâ—st resembling to that ioyfull and heauenly life to the whyche we all desire to attaine But what say you 〈◊〉 the laste to this matter O Tales for I well perceyue that Lysippus notwythstanding all these arguments alledged is no whit yet remoued from his former opinion TALES Full well in good sooth you haue both my friendes defended your opinions and full learnedly and liberally haue you disputed of that whiche was firste proposed in such sorte as for my own part I know not where any thing may be added to that whiche to spoken Wherein for that you both disagrée in opinion according to the manner of all disputers to the ende we may therefore finish this doubtfull controuersie regard is to be had both of the time and the nature of eche man For in truth there are thrée kindes of Solitarinesse The firste of Time as the quietnesse of the night whiche nature hath equally allotted all creatures to the ende thereby to refreshe themselues after their former labour the seconde of Place and the third of the Minde To the laste recited whereof ought all men doubtlesse to be perswaded the meaning of whyche is no more in effect but that they dwell with themselues and conuerse but with fewe and those also that are good for nothing more doth comforte the minde than the faithfull familiaritie and agrement of good men The Solitarinesse of place is to be commended only vnto those that haue the knowledge howe to vse the same for it is vnpossible althoughe we haue all one certaine and prescribed ende of oure liues yet that all men shoulde therefore followe one and the same very trade of liuing In the choice whereof eche man ought first to be well aduised both howe nature hathe framed him and how after he hath disposed himselfe For some there are to whom the Solitarie life is more painfull than death and to whome it will also be occasion of death which only hapneth to those that are vnskilfull chiefly if they want a companion wyth whome they may chatte bycause they can neither talke with themselues nor conferre wyth their bookes but as fruitlesse blockes remayne altogyther dumbe and vnprofitable Neyther is it at all any maruayle for Solitarinesse wythoute learning is a very banishment or rather a prison but if so thou haue learning then will it séeme as pleasaunt vnto thée as thy natiue soile ioyned with abundaunce of libertie and delight This is the rest that by the sentence of Cicero is so plainly verified where he asketh What is sweter than learned rest And to the same ende I take it this saying of Seneca may be also applyed That rest without learning is as ill as death and the very sepulture of a liue man. This Solitarinesse of place is therefore I say to be preferred vnto students to such only as are thought to be wise and yet no otherwyse but that when néede shall require they may againe come abroade refusing no peril either for the safetie of their countrey or for the sauâ—gaâ—â—â— of their friendes For it were a thing vniust that any man shuld preserue his life giuen him first by nature for the only vse and behoofe of his countrey so long till she enforce him againe for to leaue it and should not as willingly be content to bestowe it in the defence of his countrey when by vrgent occasion shée requireth the same and when with honour he may gloriously lose it but shall rather choose to liue in shame and reproche than to dye with fame and euerlasting renowne A wise man therfore ought chieflye to knowe howe beste to applye bothe time and place aswell vnto Solitarinesse as to Societie following therin as nere as he may the example of suche as in former time haue to his knowledge performed the like LYSIPPVS you haue saâ—de herein my friend bothe well and truely for we séemed I perceiue to contend of the diuersity of time and also of place and yet wée haue thereof made all this while no mention at all whiche destinction wel noted woulde soone haue ended our former controuersie EVDOXVS True it is Lysippus and therfore let vs now make an end for the night draweth on apace warning vs therby to leaue our boate and to depart eche one to his lodging till to morrowe at what time and daily hereafter so long as by occasion we shall continue togither we will againe beginne to deale in these causes especially suche as shall be thought to containe anye pointe of instruction tending either to the staye of our affections of our feare or desire and whereby also we maye gather beste fruite out of the holesome rules add preceâ—tes of Philosophye FINIS The place of meeting is to be supposed at Venice Gundulo is a little boate which is vsed at Venice to rowe aboute the Citie for 〈◊〉 This Ilande standeth on the side of Venice The strength of the mynde and of natures is double This letter Y. is called Pythagoras letter as it is more playnely set downe in Vergile his Epigraâ—â—es the eight The first definition of VERTVE That goodnesse doth not consist in the giftes of the body nor of Fortune The proofe of the first part of this argument The proofe of the seconde part of the argument before Whereâ—n Vertue doth chief by consiste A brief repeâ— cion of that which is alreadie spoken The seconde definition of 〈◊〉 Chiragra Po dagra Cephalea are three seuerall names of the Goute The third definition of Vertue Vertue is only giuen vs by God. Al our dispositions are gouerned by the minde The last definition of Vertue Thus far concerning Vertue and nowe of Solitarines and Societie Translated by Arthure Gâ—lding gentlemaÌ„ in the first booke of the Metamorphosis The condition of solitarines Three kyndes of Solitarinesse