thyng ought men more to embrace Agayne yf we consyder the diuinitie of our soules whiche god hath created to hys owne lykenes and y e rewardes therto due for the maners whiche it hath vsed in this lyfe what wordly thing shall be able to be compared therwith Agayne yf we consyder howe nedefull it is as the onely helpe that god hath geuen vs to supply that whiche nature hath left vnperfect than shall we knowe what a Iuell it is For where as Nature bringeth forth all other creatures able to helpe them selues clothing them and geuing them fode without takyng any payne or labour therfore onely maÌ„ is borne naked destitute of power to helpe hym selfe ye as sayth Plinie not one borne to his owne vse neyther is any man able to lyue hym selfe alone For yf he had al the wul in the worlde yet yf it were not carded spunne dressed brought into clothe it woulde not defend him from the colde Agayne yf he had al the grayne that spryngeth on the yearth yet yf it wer vngrounde and vnbaked it wolde be vnmete meare whiche sith they be diuers mennes offices one man alone can not doe And sith therfore it is so that no man can lyue alone but must of necessitie bothe helpe and be holpen of other what can be better than good maners that make euery man glad wyllyng to do one for an other that ioyneth vs togyther in loue and frendshyp and helpeth vs in all kynde of necessities Surelye nothyng Wherfore who so willeth to be riche lette him learne maners whiche teache how to get to retayne frendes which are the verye riches Whoso desireth honor let hym study vertuous maners whiche is the only thyng in man worthy to be honored Fynally what soeuer any man woulde attayne let hym learne mortall wisedome without whiche no thing that is good maye be obteyned Whiche that it myght the more esylyer be learned accordyng to our promise in the fyrst booke we purpose in thys folowyng to set forth y e preceptes and counsayles of those Phylosophers whose lyues we shewed in our former booke Iustantly desyryng all men not onely to reade but also to folowe the same And althoughe saynt Paule haue byd you beware that no man deceyue you with Philosophye he ment not morall as many learned clarkes wrytyng vpon the same playnly do testyfye Which councell all meÌ„ to folowe it namely so muche as agreeth with y e commaundementes of god Repugnant to the which ye shall fynde litle in thys boke and because ye maye the better vnderstand what the Philosophers haue thought of god here shal be set to gyther suche sentences as they haue spoken of hym and of his power after of the soule so forth accordyng to our promyse in y e fyrst boke from the readyng wherof sâ—th the commodities are innumerable I wyll kepe you no lenger ¶ Of God of his power and of his workes Cap. ii Hermes THat is God whiche lacketh begynnyng and ending whiche God being made of none hathe by his owne power created all thynges God knoweth seeth bothe the deades and also the thoughtes of al menne from whose knowledge nothyng may be hyd Socrat. God estemeth greatly vertuous people though in this worlde they be lytle set by God the authour of goodnes hath created all good thynges Plato God is carefull for all as well smal as great The moste gloryous and mighty beginner is god whiche in the begynnyng created the worlde God is the principal and chefe good aboue all Nature whome all creatures honour and looke for Aristot. It shulde seeme that god careth not for wycked people No man may escape the iust iudgement of god Hermeâ— God wyl rewarde euery man according to hys woorkes Socrat. No man can be iust without the feare of god The remembraunce of god kepeth men from euell â—ermes If thou wylt know god enforce thy selfe not to knowe wycked people Reioyce and thanke god as well in aduersitie as in prosperitie Pytha â–ª It is a ryght honorable and blessed thing to serue god sanctifye his sayntes The worshippe of god consisteth not in wordes but in deades Worship god with a cleane heart praye vnto hym and he wyll aduaunce you Hermes Whan ye wyl faste purge youre soules from fylth and abstayne from synne For God is better pleased therwith than with abstayning from meates He that is not contented with the small gyftes that god geueth hym is vnworthy to haue any better Though god exalt the in thys worlde be not proude nor dispyse any man therfore nor thynke not thy selfe better than an other but remembre howe that god by creation hath made all men lyke Plato God hath not in thys worlde a more conuenable mete place than in a cleane and pure soule It is better to be a pore man beleuyng in god than to be riche putting doubtes in hym God loueth them that be disobedient to theyr bodely lustes Hermeâ— â–ª Prayer is the chefest thyng that man may present god with all Socraâ—â—â— Yf thou woldest obtayne any thyng of god frame thy workes accordyng to hys wyll Sweare not by god for any lucre although thy cause be lust Xenophâ—â— Praye to god at the begynnyng of thy workes that thou mayst bryng them to a good conclusion Be not to carefull for worldly ryches for GOD hath prouyded for eche man sufficient Pythâ—â— â–ª Enforce thyselfe to knowe god to feare hym Desyre nothyng of god saue what is profitable for be wyll graunt nothyng vniustly asked God hateth the prayers and sacrifices of wycked people Socraâ—â— â–ª A good man is the similitude of God It is the dutye of a wyseman to be carefull in suche thinges as pertayne vnto god Put youre trust in god and he will aduaunce you For as muche as all men although they be great sinners receyue dayly great benefittes of god Therefore are we all bounde to thanke hym for his grace and to aske hym forgeuenes for our sinnes and trespasses â—ocrat The feare of God is the begynnynge of wysedome By the feare of god we attayne healpe of the holye goste whiche shall open to vs the gates of saluation wherinto our soules shall entre with them that haue deserued euerlastyng lyfe â—â—rmes He that feareth god as he oughte shall neuer fall into the paththes that leade meÌ„ vnto yuell â—â—thag The tyme and rychesse are best bestowed that are employed aboute the seruyâ—e of god It is wysedome to loue god for he that loueth god doeth that whiche god loueth which who so doeth shall be sure to be beloued of god â—ristot Science is had by diligence but discrecion and wysedome commeth from god Commyt all thy causes to god withoute any exception Plato He is wyse that disposeth hys tongue to speake of god and he that knoweth hym not is maste foole of all â—ocrat Speke euer of god and he wyll alwayes put good wordes in thy mouthe He that loueth god best dreadeth hym moste
to mans nature as y e thing in which we differre from other beastes and also is necessary for the comly gouernance of mannes lyfe shall here be spoken of not reasoned to the tryall but simply and rudely declared yet so that suche as therin delite although not fully satisfied shall not be vtterly deceyued of their pourpose ¶ Of the begynnyng of morall Philosophye Cap. iii. NEcessitie as I iudge that not without cause was the firste fynder out of morall Philosophye Experience whiche is a good teacher was the first master therof taught suche as gaue diligence to marke considre thiÌ„ges to teache and instruct other therin and because Socrates in a maner despisyng the other two kyndes of Philosophy added this as the thyrd taught it more thaÌ„ any of the rest therfore because men must be the begynners of mennes matters I assente with Laertius to call hym the first beginner therof For although euen among the Atheniences the Sages as Thales and Solon both spake and wrot of lyke matter before him yet because he so ernestly embraced it and equally placed it with the other twayne he deserueth well the glory of the firste beginner therof and although he wrote it not in bokes for whiche as him thought he had a lawefull excuse or rather a good cause yet his disciple Plato hath writen suche thinges of his teaching as fewe so fully wrote of before whiche was as it is euydent many yeres before Iesus the sonne of Sirache whose worke we for the puritie of the doctrine therin conteyned reuerence and honour which as he hym selfe calleth it is a boke of morall wisedome thought full of diuinitie as are also many of Platoes workes as witnesseth Saint Augustine And therfore because Socrates was before Iesus Sirache I referre the inuention I shulde saye the beginning therof vnto hym As for Salomons workes are more diuine than morall therfore I rather worship in hym the diuinitie than ascribe the beginnyng of moral Philosophie wishing al men and exhortyng them both to learne and to folowe those so diuine and holy workes vttered by hym in his boke of prouerbes ¶ Of the kyndes of teachyng of morall Philososophye Cap. iiii AL that haue written of morall Philosophye haue for y e most part taught it either by preceptes counsell and lawes orels by prouerbes parables semblables For whiche cause it may well be deuyded into iii. kyndes of whiche the first is by councelles lawes preceptes of which Licurgus Solon Isocrates Cato and other more haue written muche Councellyng and admonishinge men to vertue by preceptes by theyr lawes fraying theÌ„ from vice The seconde kynde of teaching is by Prouerbes Adages whiche kynde of Philosophers most commonly is vsed in whiche they shewe y e contrarieties of thinges ferryng alwaye the best declaring therby both the profites of vertue the inconuenieÌ„ces of vices y t we consideryng bothe maye embrace the good and eschue the euyll The thyrde kynde is by Parables Examples and SeÌ„blables Wherin by esye and familier truthes harder thinges more out of vse are declared that by y e one the other maye be better perceyued borne in mynd whiche waye oure sauiour Christ hym selfe whan he taught y e grosse Iues any diuine thing most commonly vsed Parrables semblables and examples though differing in sumwhat drawe al to one kynde The which kynde Esopus moste of all vsed alludyng and bryngyng vnreasonable thinges to teache and instructe men in graue wayghtye matters ¶ The order of this boke Cap. v. OF these .iii. kyndes of morall Pholosophye last rehearsed consisteth this worke euery kynde by it selfe sundred into a boke that it maye the better be vnderstande of all that shall reade the same the matter of all whiche thre is gathered out of the workes of the most pure auncient Philosophers and specially of these foloyng Mercurius trismegistus Hermes Pythagoras Italicus Thales Milesius Solon Salaminus Chilo Lacedemoniencis Bias Prienneus Periander of Corinth Anacharcis the Scithian Etius Myson Cheneus Cpimenides Cretensis Anaxagoras Eubulinus Phericides the Sirian Socrates of Athens Xenophon of Athens Aristippus of Athens Plato Atheniencis diuinus Isocrates Xenocrates of Calcedonie Archelaus Aristoteles Stagirites Diogenes Plutarche Seneca And for so muche as the good lyfe of a man is cause of his better estimation the liues of all these before named shal be first shewed in a boke by theÌ„selues wherin also parte of theyr wyttye answers are conteyned whiche is set forthe onely for thys pourpose that we Christians ashamed of our selues in beholdyng the lyues of these Heathen persons maye amende and folowe the good doctrine that they haue taught vs. In the seconde booke whiche is called the booke of preceptes and counselles shal be declared what these men thought of god of the soule of y e worlde of death of freÌ„dshyp of counsell of silence of ryches and of pouertie wyth theyr wittie sayinges of and concerning the same matters After whyche theyr good preceptes orderly shall followe In the thyrde boke whiche is the boke of prouerbes or pytthy sayinges shal thinges be shewed worthy of memorie In the ende wherof shal folowe some of theyr principall sentences drawen into meter to the intent they maye be the eselyer learned and better kept in mynde In in forthe boke called the boke of parables or semblables shall appeare y e greate zeale y t the Phylisophers alwayes haue had to teache by all maner meanes that wit might ymagin this so precious and nedeful a science to all kynde of people And yf it shall chaunce that in any of these bookes thorough Ignoraunce or Negligence somewhat shall be misordered or not to fully handled as it shulde be and as the matter requyreth The excuse shal be y t in this treatise no perfection is pretended and onely is set forth as a shewe to make men thereby desirouse to haue the perfection of y e thing whiche it representeth And lyke as a whetstone although it be dull it selfe yet causeth instrumentes to be more keneâ— So by this bluÌ„t treatise suche as are apt ther vnto shal be prouoked to set forth better This beyng in the meane whyle vsed as a preparation to others workes whiche here vpon maye folowe Nowe the order and intent of the boke beyng knowen there is no daunger but that with iudgement the proces maye both be red learned and folowed ¶ The lyues and wittye answers of the Philophers and first of Hermes Cap. vi FOr as muche as of all the philosophers of whome we pourpose to wryte Hermes otherwyse called Mercuriê° Trismegistus is not onely the most excellent but also the most auncient therfore as he is most worthy his lyfe shal be first declared which because it is not wholly set forth nor all agreing in y t whiche is set forth therfore geuyng credit to the most true wryters it shal be set furth as they among them by pyeces haue preserued it Of whome saynt
Wherfore euery christen man ought diligently to applye it namely the morall parte whiche God wrote fyrste in the hartes of men and afterwarde wyllyng to haue euerye man to knowe it he wrote it in the tables of stone whiche he gaue to Moyses promisinge by hym a rewarde for suche thynges whiche before were obserued for vertues sake So that Moral philosophye maye wel be called that parte of goddes lawe whiche geueth commaundement of outwarde behauyour Whiche differeth from the gospel in as muche as the gospell promyseth remission of sinnes reconciling to god and the gyfte of the holy goste and of eternal lyfe for Christes sake whiche promyse is reueled to vs from aboue not able to be coÌ„prehended by reason according to the saying of S. Iohn The sunne whiche is in his fathers bosome hath shewed it to vs. And as for philosophie is nothyng els but the obseruyng eschuyng of such thinges as reason iudgeth to be good bad in the mutuall conuersacion of lyfe to whyche god hath promysed a rewarde and thretened a punishment so that the gospel is coÌ„prehended only by faythe and philosophy is iudged by reason Reason only was the cause why al the phylosofers haue so extolled philosophie whiche consydered that nothiuge was so requisite and behouefull for mannes lyfe as to lyue togyther well and louyngly For lyke as lyfe can not be mayntayned without meate and drynke and other lyke good gyftes of Nature no more coulde it continue long withoute lawes maners the lacke wherof saynt Iohn in his Epistle argueth to be the lacke of godlynesse saying Yf we loue not oure neyghboure whome we see howe can we saye we loue God whome we see not Which texte beyng well pondered maketh as muche for the commendacion of Moral philosophie as any of saynt Paules do to the dispraise therof Wherefore I humblye beseche the most gentle Reader to take in good part this simple philosopycal treatyse so to vse it as sainct Augustine hath taught vs takyng the good and leauyng the bad neyther reuerencyng it as the gospel neyther yet despysing it as a thing of no value And sithens the hollye Scriptures are nowe come to lyght Christians haue professed to followe and fulfyl the same hauyng also innumerable blessynges and rewardes promysed of God for oure so doyng let vs be ashamed that a droppe or sparkle of reason shoulde doe more in the Heathen Infidles as we cal them than â—ll the promyses of God among vs whiâ—he take vpon vs the name of Christians â—nd let vs so end euour oure selues euery man in his vocation to vse suche morall â—ertues and vertuous behauyours one to wardes an other that oure loue and charitie vsed towardes our brotherne maye testify our fayth and loue towardes god To whome be all prayse honor and gloyye for euer euer Amen ⸪ ¶ Loue and Lyue Ne quid nimis ¶ Of the beginnyng of Philosophy Cap. i. SOme perhaps seyng we entende to speake of a kynde of Philosophye wyll moue thys question more curious than necessarye where howe Philosophye began who the enuenters therof and in what nation Of whiche sith there is so great diuersitie among wryters some attrybutyng it to one some to another as the Tracians to Orpheus the Grecians to Linus the Lybians to Atlas the Pheniciens to Ochus the Perciens to theyr Magos y e Assiriens to their Chaldees the Indians to theyr Gymnosophistes of whiche Buddas was chefe and the Italians to Pythagoras the Frenche men to theyr Druides bryngyng eche one of them brobable reasoÌ„s to confirme herein theyr opinions It shal be harde for a man of our tyme in whiche many wrytinges are lost or at lest hyd fully herein to satisfye their question Neuertheles for so muche as God hym selfe as witnesseth our most holy scriptures is the author beginnyng of wysedome ye wisdome it selfe whiche is called of the Philosophers Sophia therefore I suppose that god which alwayes loued moste the Hebrues taught it them first yf ye aske to whome I thinke as also testifieth Iosephus to his seruaunt Abraham who being iÌ„ Assiria taught it both to the Caldees and to the Egiptians The sonnes of Seth were also studious in astronomye whiche is a parte of Philosophy as appered by the Pyllers wherein after Noes fludde whiche they by theyr graunde father Abraham had knowledge of their science was founde by them engraued and after the flud was by Noe and his chyldren taught to other nations of whiche I graunt that he whiche euery countrye calleth the fyrst finder hath ben in the same countrye better than the rest as among the Egyptians Mercurius trismegistus or Hermes whose workes bothe diuyne and Philosophicall excede farre all other that thereof haue entreted Neuertheles y e Gretians whiche haue ben alwayes destrous of glory chalenge to theÌ„ selues the inuention therof and haue therin taken great paynes naming it first Sophia and suche as therein were skilled Sophistes or wysardes whiche so continued vntyll Pythagoras tyme whiche being muche wyser than many other before hym consideryng that there was no wisdome but of god and that God hym selfe was alone wyse he called hym selfe a Philosopher a louer of wysedome and his science Philosophye There were besides these Sophistes an other kynde called Sapientes or Sages as was Thales Solon Periander Cleobolus Chilon Bias Pittachus thus there were in all thre sectes that is to saye wysardes whiche were called Sophistes and sages whiche were called sapientes louers of wisedome which were called Philosophers all whose science was Philosophye as we may call it natural wysdome Of whiche the kinde called Ionica began in Anaximander and ended in Theophrastus And thother kynde called Italica began in Pythagoras and ended in the Epicure ¶ Of the partes of Philosophie Cap. ii PHilosophie is sorted into .iii. partes Phisicke Ethicke and Dialectyke The offyce of phisicke is to discerne and Iudge of the worlde and of suche thinges as are therin It is the parte of Ethicke to trete of lyfe and maners and it is the dutie of Dialectike that is Logicke to make resons to proue and improue bothe phisicke and also Ethicke whiche is moral Philosophye Nowe as for Phisicke althoghe it altogyther be not froÌ„ our pourpose for why it coÌ„serueth y e bodye in health without whiche moral wisedome auaileth litle yet because it is more than we maye accomplish shal be omitted and suche as therein haue delyte whiche all oughte to haue that that loue their bodily health may rede Galene Hypocrates Aristotle and other suche which thereof entrete plentifully absolutely perfectly Logycke also because our matter is so playne that experience dayly proueth it shall not greatly nede for our pourpose whiche desire rather to be playne well vnderstanded than eyther with logicke or rethoricke to dispute and garnysh our matter But morall Philosophye whiche is the knowledge of preceptes of al honest maners whiche reson acknowledgeth to belong and appertayne
as witnesseth Appollidorus lyued lxxâ—â—ii yeres Sosicrates sayeth lxxxx yeres and that he dyed in the lviii Olimpiade and floryshed in Cresus tyme to whome he promised that he wolde cause the ryuer Alm to ruÌ„ne backwardes agaynst y e streme Ther were many more of this name as testifieth Demetrius Duris Dionisius but thys Thales Milesius the sage beinge olde worne in age dyed of heate thirst whiles he beheld a triuÌ„phe Some saye that as he went forth of his house to beholde the starres he fell doune sodaynlye into a pit and was therfore mocked of an olde wyfe that he kept in his house with this saying O Thales howe thinkest thou to coÌ„prehend those thinges that are in heauen whiche canst not se suche thinges as are before thine eyes ¶ Of Solon Salaminus Ca. ix LYke as there is amoÌ„g writers great variaunce as I sayd before about the firste Philosopher euen so is there greate contention whiche were the seuen sages but as theyr variaunce maketh doutfull which were the persons so theyr hole coÌ„sent assureth that there were suche And for because we entend not so muche to shewe the persones and names as theyr good doctrine therfore it shal be sufficient that a wyse and approued Philosopher hathe sayde suche thynges as to theÌ„ are attributed yet as for good causes I haue allowed Socrates for y e first morall Philosopher after Lacrtius mynd â—o do I best alowe Lacrtiê° Iugement in this matter which saieth y t these wer they Thales Solon Periander Cleobulê° Chilon Bias and Pittachus Of whome althoughe Periander were a tyrant yet because y t for hys good doctrine he hath of the learned longe tyme bene allowed therfore shall he enioye that whiche they haue geuen hym Of Thales ye haue hearde alreadye after whoÌ„e Solon is next whiche was the sonne of Existides and was borne in Salamina and therof was called Salaminus He gaue many good lawes and dyd many worthy deades worthy to be remembred Among whiche this is very notable After that the Athemences and Megarences had made greate warre and greate slaughter betwene them to haue had the signory of hys countrye Salamina and were bothe sore weryed wyth warres they made a lawe at Athens that no maÌ„ payne of hys head shulde speake or perswade ought to chalenge the Ylande any more Than Solon beynge troubled and thoughfull for hys countrey fearyng least wyth holding his peace he shuld do smal good to the common weale and agayne if he shulde speake it shuld be for his hurte sodaynly fayned him selfe madde thinkyng therby not onely to speake but also to do suche thinges as were forbydden And disguisinge hym selfe â— he ran abrode amonge he hartles people And there in the maner of a cryer he perswaded the people y t whiche was forbydden styrred vp theyr myndes so much that incontinent they began warre to obtayne the Yland and so at last they got it He perswaded them also to chalenge ChersonesuÌ„ a citie iÌ„ Tracie affirming that it was theyr ryght And by this meanes so wan the peoples loue that they gladly wolde haue made him Ruler but as sayth So sicrates he had a neyghbour called Pisistratus whiche tyranously endeuoured to hurte hym whiche as sone as he knewe he armed him selfe and went into the streate and whan he had called a greate company about him he discouered Pisistratus treason and not onlye that but also that he was readye to amend it that he wolde fyght for his libertye saying Ye men of Athenes I am wyser then some valianter then other soÌ„e I am wiser thaÌ„ those y t marke not Pisistratus and I am valianter than those whiche knowe him and dare not for feare shewe what he is But the Senate that toke Pisistratus parte sayde he was mad and whan he sawe he coulde haue no redresse he layde downe his harneys before them sayde O countrey I haue alwayes holpe the bothe with word deade And then sayled into Cipres and there met with Cresus who demauÌ„ding of him whome he thought happy he layde Thelus of Athens and Byto and suche other whiche all all meÌ„ spake of Another time whaÌ„ Cresus had garnished hym selfe rychelye and was set in his highe trone he asked hym yf euer he had seene a more gorgious sight ye ê™ he both Capons Fesantes and Pecockes for their goodly colours are naturall From Cresus he weÌ„t into Cilicia and there buylded a citie and after his owne name called it Solos He made many good lawes for suche as were warriers yf any had got victorye he shulde haue a greate rewarde for hys labour and suche as were slaine had theyr wife and children founde of the common purse euer after He made a lawe y t no executour shuld dwell with any orphans mother nor that any shulde be executour to whom after y e heyres death his goodes shall belonge And that no â—yng or seale maker shulde kepe y e print of any â—olde seale And that who so euer had put out a mannes eye shall lose bothe his owne for it And y t whosoeuer toke oughte that was not his owne shulde dye for it And that yf any gouerner were founde dronken to dye for it And that no man shulde geue any dowry with his daughter with many mo good lawes Whan he was demaunded why he made no lawe against soche as kylled theyr father or mother He answered because it is a desperat mischife Being demauÌ„ded howe meÌ„ might best kepe them from breakyng the lawe he sayde yf suche as haue no wronge be as sory and and carefull as those that are wronged He wolde saye to riche men Aboundaunce groweth from riches and disdayne out of aboundaunce He wrote many bokes both of verses lawes other matters besides many goodly epistles He florished in the .xlvi. Olimpiade and was prince of Athens the .iii. yeare whiche was from the worldes creation .4605 yeares he lyued .lxxx. yeares â–ª and dyed in Cipres commaunding his sâ—ruauntes to â—ary his bones to Salomina and there beyng made in poulder to sowe them aboute the citie Dioscorides writeth that when he was asked why he wept for his sonnes death sith it profited him nothing He answered euen for this cause I wepe because I can profit him nothing Thus muche of his lawes and answers the rest of his sayinges shal be spoken of in their places ¶ Of Chylo Lacedemoniencis Cap. x. CHylo the sonne of Damagetus was borne in Lacedemonia He wrote many verses helde an opinion that man by reason might comprehend the foreknowlege of thinges to come by the myght and power of his manhode There were in his tyme as sayeth Soâ—icrates and Pamphilia diuers offyces of which one was most noble and the officers called Ephori which were kinges folowes Wherfore his brother being angry because he wolde not take that office sith he him selfe had bene in it before O brother ê™ he I can suffre wrong and so canst not thou This man as Herodotus
writeth in the first boke of his histories seyng on a tyme Hipocrates sacrifice and vessels in Olimpo to burne without helpe of fier counselled him either to lyue chaste or yf he were maryed to put away his wyfe sley his children Some saye y t when Esop whiche was in his tyme asked hym what Iupiter dyd he answered he mekeneth the myghty and exalteth the lowelye Beynge demaunded wherin y e learned differed from the ignerant he answered In theyr good hope To hym y t asked what was harde he sayde to kepe close secrete counsayle to kepe a man from ydlenes to suffre wronge He lyued so well that whan he was olde he sayde that he neuer in his lyfe to his knowlege had done any euell saue that on a tyme whan he shoulde haue bene iudge among his frendes wolde do nothyng contrary to the lawe he perswaded one to appele from him to some other iudge that therby he myght bothe kepe the lawe also his frende The Grekes reioysed in him muche because he prophecied of Citherea an ylond of Laconia For when he had well aduised both the nature and situation therof wolde to god ê™ he that eyther thys ylond had neuer ben orels that it had ben drowned as sone as it was sene A worthy prophet lyke sayeng For Demaratus flyeng from Lacedemonye couÌ„sayled Xerxes to kepe a nauy of shippes in that ylond And surely yf he had periwaded him therto he shulde haue got great riches by Gretia And afterwarde Niceas after he had warred at Peloponesê° ouercame y t place And made it a refuge for the men of Athens and afflicted sore the Lacedemoniens He was brefe in communication in so muche that brefe spakyng was of his name called Chilonia He was olde about the .li. Olimpiade In whiche tyme Esopus y e oratour was in his flowers whiche was in the yeare from the worldes creation 4624. he dyed at 〈◊〉 sayth Heimippus whyle he kissed his sonne that was crowned in Olimpia beyng ouercome both 〈◊〉 â—oye also with age The rest of his sayinges shal be spoken of in their places ¶ Of Byas Prienneus Cap. xi BYas Prieneus as sayth Diogenes was borne in Priena Hys fathers name was Teutamiê° Satirê° ã€ˆâ€¦ã€‰ hym the first of the seuen sages And many gesse that he was 〈…〉 Phanodicus wryteth that he redemed many wenches of Messena whiche were captiues brought them vp as his owne daughters and afterwardes geuing them dowries sent theÌ„ home agayne to they re countreye vnto theyr frendes Not long after certayne fishers found a golden trestell on whiche was wryten Sapienti that is to saye this is for a wise man Whiche when the forenamed wenches fathers hearde of they sayde Byas was a wiseman and sent it him but whan he sawe it he sayde Apollo was a wiseman and that he sent it hym We fynde that when his countrey Priena was besiged of Aliattes he fed two mules for the nones insomuche that they were exceding fat and draue them forthe into his enemyes tentes whiche whaÌ„ Aliattes sawe he was amased thynkyng by the fatnes of them that they had great plentye of all thinges And thinkyng to areyse the syege he sent a messenger into the citie to serche the truth And whan Byas perceyued the kynges entent he made many gret heapes of sand to be couered with wheate shewed them to the messenger whiche whan the kynge knewe thinkynge that they had had great plenty of vitayles made peace with them and sent coÌ„maundement to Byas to come vnto him to whiche Byas answered I commaunde the kynge to eate onyâ—ns and to wepe He wrote about .ii. m. verses Being asked what was difficill he sayde to take in good worth aduersitie after prosperitie O natuâ—â—e he sailed among wicked men and whan the ship was sore shaken with greate tempest and those wicked men called vpon god peace ê™ he that he se you not sayling from hence To a wicked man that asked him what was goodnes he gaue no answere And whaÌ„ he asked why he answered him not he sayde because thou enquirest of that whiche pertayneth not to the. He wolde saye y t he had rather be iudge among hys enemies than amonge his frendes for of his enemies he shulde make one his frend but amonge his frendes he shulde make one his foe Beyng asked in what dede a man reioysed most he answered whaÌ„ he gaineth He was a good oratour and when he was very olde as he pleaded a cause for one of his frendes after he had done his oration beyng weary and faynt with speakyng he rested his head in hys neces lappe whiche was his daughters sonne and whan his aduersary began afresh and had fynyshed and the iudges had geuen theyr sentence on hys syde whose part Byas toke assone as the iudgement was ended he was found dead in his nephewes bosom which buried him worthely And the citizens of Priena dedicated a chapell to hym whiche is called Teutonium He wolde saye alwaye the greater part are euell The rest of hys sayenges shal be spoken of in theyr places ¶ Of Periander Cap. xii PEriander as sayeth Heraclides was borne in Corinth his fathers name was Cipcelus he maried a wyfe called Licydes whiche was y e daughter of Procleus a tirant of Epidaur and by her had two soÌ„nes the one called Cypselus and the other Lycophrone of whiche y e yonger was very wyse but thelder was a fole This Periander was well learned And wrote a boke of .ii. M. verses neuertheles he was a Tirant excercised so muche his tyranny that al men did hate him he was about the .xxxviii. Olimpiade in Solons time And he executed his Tiranny xl yeares Some saye there were two Perianders th one a tyrant y e other a Philosopher which might well be neuerthelesse this Tyrant is he whome Laertius reckneth for one of the seuen sages whose opinion I allowe not For lyke as he for his euill doctrine disaloweth Orpheus to be a Philosopher so I for his euyl liuyng disalowe Periander to be any of the leuen sages althoughe he haue written many wise sayinges For as iÌ„ Philosophy nothing is lesse alowed than ignoraunce so in wisedome nothing is more abhorred than Tiranny in which this Periander excelled in so muche that whan he was demaunded why he continued in his tyrany because it is dauÌ„gerous ê™ he for a man to yelde him selfe eyther of his owne accorde or els against his wyll Neuerthelesse he wolde saye as wicked Hanniball sayed of peace that who so wolde rayne in suerty ought to endeuour them to haue theyr subectes obediente with loue and not with force And pet he him selfe sought nothing lesse For one a time he beyng very angry flong his wife being great w t childe downe a payre of staires and trode her vnder his feete and so kylled her And sent away his sonne Lycophorna bycause he mourned for his mother draue him vnto Corcyra And afterward whan he him selfe was
he that most trusteth fortune nor any so muche oute of quyet as he y t is cumbred with an vnruly brawling shrew Through lacke of wyt spriÌ„geth much harme and by meanes of ignorance much good is left vndone A false opinion doeth great harme The boldenes of the ignorant engendreth all yuels Socrat. It is a shame to be ignoraunt in that whiche euery man ought to knowe Pythag. It is better to be ignorant in vile thinges than to knowe them Plato Idlenes engendreth ignoraunce and ignoraunce engendreth errour ¶ Of moneye and couetousnes Cap. vii Seneca AN auaricious olde manne is lyke a moÌ„ster He that ouercoÌ„meth his couetousnes is valianter than he that ouercommeth an enemye and he is the mightyest conquerour that vanquyssheth hys owne wyll Pithago Couetise can not be satisfyed wyth aboundaunce for the more that a man hath the more styll he desyreth Ambicious men haue vngracious wittes Plato He that hourdeth vp his money taketh paynes for other folke Dishonour is the ende of couetousnes but the ende of liberalitie is worshyp He that is a nygarde to hym selfe must nedes be nygardysh vnto other Diogen Seruauntes serue theyr bodelye maysters but euyll man serue theyr couetous lustes It is better to haue a man wythoute money than money without a man Hermes â–ª A couetous man can not learne truthe Plato It is no meruayle thoughe he be good whiche is not couetous but it were a wonder to see a couetous man good A man may soner yelde to auarice than to reason for couetise hath accompanyed hym euen from his chyldehode but reason cummeth not before he haue perfect age Aristo It is better for a man to loue his fellowes than to loue moneye Moneye is the cause of sedicion and euyl wyll To delyte in moneye is a daungerous pleasaunce Couetousenes taketh awaye the name of gentlenes the whiche liberalitie purchaseth A mery man can not lyghtly be angrye A liberall man maye not well be enuyous And as for the couetous man maye neuer be satisfyed wyth ryches ¶ Of the tongue of fayre speache and of flattery Cap. viii Byas FAyre and flatteryng speache is an honnyed snare Hermes A ryght commendable thiÌ„g both in heauen and yearthe is a true tongue Socra There is not a worse thyng than a deceytfull and lying toung Fayre speche in presence with good reporte in absence and maners in felowship obtayne great frendshyp Chilon An euyll tongue is sharper than any swearde Diogen If thou speake what thou wylt thou shalte heare that thou wouldest not â—ithago The â—ong is the bewrayer of the heart Deathe delyuereth a man from al enemyes saue the tongue He is wyse discrete that can refrayne hye tongue Plato Flattery is a present frende but an absent enemye Seneca It is a poynte of flatterye to prayse a man to his face Socra The tounge of a foole is the kaye of his counsayle whiche in a wyseman wysdome hath in kepyng The tongue of a wyse man is in hys hearte but the hearte of a foole is in hys tongue Plato Hastines of speache causeth men to erre ¶ Of truthe of Faythe of errour and lying Cap. ix Hermes TRuthe is the gyde of all goodnes Aristot. Faythe shyneth in daunger Honour is the fruyte of vertue truthe and for the truthe a man shall be worshypped Socrat â–ª He that vseth truthe hath more and myghtyer seruauntes than a kyng Seneca There is no difference betwene a great teller of tydynges and a lyer Plato There is no goodnes in a lyer It is lawefull for a gouernour for the mayntenaunce of his estate and safegard of his subiectes to lye but not for a subiecte to lye in any cause Socra A faythfull man is better than golde Lying is a sycknes of the soule which can not be cured but by shame or reason He ought not to lye that taketh vppon hym to teach other Plato Truthe is the messinger of god which euery man ought to worshyp for the loue of her mayster Of small errours not let at the begynning spryng great and myghty mischyfes ¶ Of bryngyng vp and maners of disposicions and instruction Cap. x. Plato A Gentle harte by the owne accorde is geuen to goodnesse Plutarth Noble wittes corrupt uâ— the bryngyng vp proue more vnhappy than other that be more simple The wyctes whiche in age wyl be eccellenâ— â–ª may be knowen in youthe by their honest delytes Socra He is to be commended whiche to hys good bryngyng vp ioyneth vertue wysed me and learnyng Instruction in a fole encreaseth more follye Plato Good disposicions can neyther be geuen bought nor solde yea yf they myght no man wolde bye them but the euyl are dayly bought and solde Aristot. Maners are more requisite in a chylde than playing vpon instrumentes or anye other kynde of vayne pleasantnes Those parentes are to be blamed that are verye carefull to heape vp ryches and take no care for the good bryngyng vp of theyr chyldren Hermes It becommeth a man from his youthe to be shamefaste in fylthy thynges and to be studious in that whiche is honest Sobernes in youthe semeth to fooles to be mere folyshnes Socrat. Good bryngyng vp maketh a man wel disposed He is perfect whiche to his good bringyng vp ioyneth other vertues Good bryngyng vp is the head of good maners Seneca It is not possible for hym to be sober that is wealthyly brought vp in ryortyng and pleasures ¶ Of Loue lust and lecherye Cap. xi Pytha. COnstaunt Loue is a principall vertue Plato Without Loue no vertue can be perfect There are twoe kyndes of loue the one Naturall and the other Heauenlye The good louer loueth his soule better than his bodye The euyl louer loueth his body and not his soule Socra This loue of a foole is more noysome than pleasaunt Loue can not be myngled with feare Loue is the busynes of loyterers Seneca He that lacketh loue oughte not to be regarded Repentaunce is the ende of fylthy loue There is nothynge so darcke but that loue espyeth Loue leaueth no dauÌ„ger vnattempted Plato To muche selfe loue is cause of al euyl Luste is a lordlye and disobedient thyng Of all thynges the newest is the â—est saue of loue and frendshyp whiche the elder that it waxeth is euer the better Aristotlâ— â–ª Dishonor shame yuel ende and damnacion wayte vppon lecherye and all other lyke vices Seneca Lykenes of maners maketh loue stedfast and parfecte It is not possible to do any thyng well without loue It is not possible for that seruaunt to be diligent that loueth not his mayster ¶ Of Sorowe gladnes feare and boldenes Cap. xii Socrat. IT is a poynt of madnesse to be sorye or to reioyce vnmeasurablye Aristip. He ought to feare manye whome manye do feare Pythag. Great grefe continueth not long Contynuall feare suffereth not a man to be happye Aristotle Sorowe is a gryfe for thynges that be done and past Fear is a doubt for thinges for to come Feare of hym selfe accuseth the gyltye
in subiection to a caytyfe And a foole set in authoritie Plato To men occupyed about diuine thinges lyfe semeth a thyng of no reputacion Bothe slepe and labour are enmyes to learnyng There is no greater victory than for a man to vanquysh hym selfe There are many that wyl not fyght yet be desyrous for to see frayes He that neglecteth wyfe and chyldren depryueth hym selfe of immortalitie Prudence is the gyde of all other vertues ¶ The .xxi. Chapter Plato IT is harde for a man hauynge licence to sinne to keepe hym selfe therfro â—erms Swete hope followeth hym that lyueth holyly and iustly nourishyng his harte and cheryshyng hys olde age and comforting him in all his miseries In all woorkes the begynnyng is the chyefest and the ende hardest to attayne Seneca He is not worthy to lyue that taketh no care to lyue well â—ristip He whiche is bewtyful and speaketh vnsemely thynges draweth a swearde of leade out of an yuory skabarde â—ocrat Suche thynges as are aboue vs pertayne not vnto vs. Nobilitie glory and rychesse are the clokes of maliciousnes He that is myghtye is not by and by good but he whiche is good immediatlye is myghtye â—hilon Men shoulde rather be drawen by the cares than by the clokes that is by perswasion and not by vyolence It is lawful to be a frende but no farther than to the aulter that is we ought not for our frendes sake to traÌ„sgresse our religion A citie can not prosper whan an oxe is solde for lesse than a fysshe Seneca He is worthy no wealth that can suffre no woe Muche babblynge is a signe of small knowledge Worldelye vanities hyndre mannes reason Hermes He is a wiseman that doth good to his frendes but he is more than a man that doeth good to his enemyes Of euyls the least is to be chosen Plato Good respect and consideration to the ende of thynges preserueth bothe soule and bodye Seneca Euery man is wyse in that whiche he hath learned He that helpeth the euyll hurteth the good Men shulde lyue exceadyng quyetlye yf these two woordes myne thyne were taken awaye Hope of rewarde maketh payne seme pleasaunt To be praysed of euyl men is as euyll as to be praysed for euyll doyng ¶ The .xxii. Chapter Of benefyttes and of unthankfulnes Seneca BEnefits ought to be as well borne in mynde as receyued w t the hande The remembraunce of benefyttes ought neuer to ware olde The wyll of the geuer and not the value of the gyfte is to be regarded He is worthye to be deceyued whyche whyle he bestowed a benefit thought of y e receyuyng of an other A small thynge geuen wyllynglye is more acceptable than that which is grudgyngly geuen be it of neuer so great pryce One gyfte wel geuen recouereth many losses A gyft grudgyngly geuen of a nygard is called a stony loafe whiche although it be bytter is nedeful to be receyued of the hongrye He is vnthankfull whiche acknowlegeth not the good that is done hym He is more vnthankful that to his power acquiteth it not But he is most vnthaÌ„kfull that forgetteth it vtterly Socra To be vnthankful is an vncomly thing There is no greater treasure than discrecion and wyt No greater pouertie than ignoraunce No better freÌ„dshyp than good condicions No better gyde than good Fortune Dastines causeth repentaunce Frowardnes causeth hynderaunce Pryde is cause of hatred and slothe of disprayse It is better to heare than to speake much and therefore Nature hath geuen vs two eares and but one tongue Experience is a good chastisement It is better to seeke and not to fynde than to fynde and not to profet All thynges maye be chaunged saue Nature and all thynges eschued excepte deathe Wytte without learnyng is lyke a tree wythout fruyte It is better to suffre great necessitie than to borow of hym whome a man may not trust The ende of syckenes is deathe and the ende of darkenes is lyght Chaunge of the worlde is a good teacher Experience is a good correctour Socrat. The hastye manne is neuer withoute trouble There are thre sortes of men woful to be sene A ryche man fallen in to pouertie A vertuous man dispraysed And a wyseman scorned of the ignoraunt Seneca He hath ryches sufficient that nedeth neyther to flatter nor to borowe He doeth hym selfe wrong whiche obeyeth them whome he ought not Plato Suffysaunce is the castell whiche keepeth wysemen from all euyll workes Finis ¶ Pyththie meters of dyuers matters ¶ Socrates HE that to wrath and anger is thrall Ouer his wyt hath no power at all ¶ Hermes Be mery and glad honest and vertuous For that suffyseth to anger the enuyous Pythagoras The more that a man hath of abundaunce So muche the lesse hath he of assuraunce Socrates The frendes whome profyt or lucre encreace When substaunce fayleth therwithal wyl cease But freÌ„des that are coupled w t hart with loue Neyther fear nor fortune nor force may remoue Musonius Yf that in vertue thou take any payne The payne departeth but vertues remayne But yf thou haue pleasure to do that is yll The pleasure abateth but yll taryeth styll Solon If that by destinie thynges be decreed To labour to shun them is payne lost in deade But yf that the chaunce of thynges be vnset It is folly to feare that we knowe we maye let Plato It is the parte of hym that is wyse Thinges to foresee with diligent aduise But whan as thinges vnluckely do frame It becommeth the valiant to suffre the same Hermes Yf not for to spede thou thynke it a payne Wyl not the thyng that thou mayst not attayne For thou and none other art cause of thy let If that which thou mayest not y u trauell to get Plato To fayne to flatter to glose and to lye Requyre coulours and wordes fayre and slye But the vttrauuce of truth is so simple playne That it nedeth no studye to forge or to fayne Horace To the auaricious is no suffisaunce For couetise encreaseth as fast as his substaunce Solon He is neyther ryche happy nor wyse That is a bondman to his owne auarice Pythagoras To strycke another yf that thou pretende Thinke yf he stroke the y u wouldest the defende Solon To beastes muche hurt hapneth because they â—e dumme But muche more to menne by meanes of speache hath cumme Thales Al enuyous hartes with the dead men depart But after death dureth the slaunderers darte Hermes He that at ones instance an other wil defame Wyl also at an others to the last do the same For none are so daungerous and doutful to trust As those that are redyest to obeye euery lust Plato Sith makyng of maners in company doth lye Enhaunt the good and the euyl see thou flye But yf to the euyll thou nedes wylt resort Returne betymes for feare thou come shorte Isocrates Loue betwene wyse men by effect maye fall But not betwene fooles though folly be egal For wyt goeth by ordre and may agree
haue herein englysshed of his suche as to me semed moste meete for this pourpose addyng them to other agreable to this matter omyttyng the rest not because they agree not her with but because they be so many as wyll in englyshe make a great volume wyllyng suche as therin delyte to set forth the rest and not to loke for al thynges here in whiche nothyng lesse thaÌ„ perfection is pretended As for the profyt and vse of Parables I thynke it nedeles for to declare seyng theyr owne playnnesse declare theym so playnly as no man maye do it playnlyer as for example Lyke as Humlocke is poyson to man so is wyne poyson to Humlocke What declaracion neadeth this nowe to be better vnderstanded except a man phisicallye shoulde shewe the properties of wyne and Humlockes Nowe as for the vse of this in perswasion it may be thus applyed Lyke as Humlocke is poyson to man and wyne poyson to Humlocke So is Flattery poyson to frendship and licence in be flattered poyson vnto flattery Loe here the exaumple that Erasmus vseth wherin is contayned great councel great wyt and great learnyng Fyrste it teacheth that Humlocke is poyson mortall whan it is myngled with wyne whiche beyng knowen maye the better be auoyded Then couÌ„sayleth he to beware of flatterye and in shewyng what maketh flattery deadly poyson he teacheth a remedy howe to auoyde flattery For yf we regard not a flatterer nor geue hym liceÌ„ce to flatter vs we shall neuer be hurte vp flatterye Suche lyke commoditie shall a man take by Parables or as I call them Semblables which hereafter shal folow the effect whereof I haue not drawen into Summaries because they be so fewe but haue put them togyther as I founde them wysshyng them with all the rest to be wel accepted ¶ Hermes Socrates Plato LYke as a Chyrurgyen payneth sore hys pacientes bodyes with lancyng cuttyng and sering putrefyed membres Euen so doeth y e mynde of man afflict vexe his vnruly soule that it myght by suche meanes be ryd from voluptuousnes He that beyng reproued departeth immediatly hatyng his counsaylour dothe as a sicke man which as sone as his Chirurgâ—en hath cut his vlcer goeth his way not tarying vntyll his wounde be dressed and hys gryefe asswaged Lyke as to a shrewde horse belongeth a sharpe brydle so ought a shrewde wyfe to be sharply handeled As plantes measurably watered grow the better but watered to much are browned and dye so the mynde with moderate labour is refresshed but with ouermuch is vtterly dulled As emptye vesselles make the lowdest sounde so they that haue leaste wyt are the greatest babblers Lyke as a shyppe that hath a sure anker maye lye saufely in any place ryght so the mynde that is ruled by perfect reason is quyet euery where As a small spotte or freckle in the face is a greater blemysh than a scarre or knot in the bodye so a small faulte in a prince semeth worse than a greater in a pryuate person As fyer smoketh not muche that flameth at the fyrste blowyng so the glorye that shyneth at the fyrste is not greatlye enuyed at but that whiche is long in gettyng enuye alwayes preuenteth Lyke as a good Musicion hauyng any kaye or stryng of his instrument out of tune doeth not immediatlye cut it of and cast it awaye but eyther with straynyng it hygher or slackenyng it downe lower by lyttle and lyttle causeth it to agree so shoulde rulers rather refourme traÌ„sgressours than to cast them awaye for euerye trespasse Lyke as narrowe mowthed vesselles whiche are longest in fyllyng kepe theyr lycour the better so wittes that are slowe in takyng are best of all to retayne that they learne As a sparcle of fyer or the snuffe of a candle negligently lefte in an house maye sette an whole towne on fyer so of priuye malice and discorde coÌ„meth open destruction of people As yron and brasse is the bryghter for the wearyng so the wyt is the most ready that is most occupyed Lyke as they that taste poyson destroy them selues therwith so he that admytteth a frende before he knowe hym maye hurte hym selfe whyles that he proueth hym Lyke as a Chamell hath all coulours saue whyte so hath a flatterer al poyntes saue honestie Lyke as one braunche of a tree beynge set on fyre kyndeleth al the rest so one vicious felow destroyeth an hole company As a precious stone in a golden Kyng so shyneth an heart that is settled in vertuousnesse Lyke as with water Maulte is made sweete euen so a sorowful heart is made mery with wyne As a sycke man is cured of his disease by vertue of a medicine so is an yll man healed of his malice by vertue of y e lawe Lyke as men chose good grounde to labour and to sowe so shulde they chose honest men to be theyr seruauntes As the fortune of this worlde shall make the reioyce ouer thyne enemyes euen so maye it make thyne enemyes reioyce ouer the. Lyke as waxe is ready and plyaunt to receyue any print or fygure so is a young chylde apte to any kynde of learnyng As a Phisicion can not cure his pacyent excepte he knowe fyrste the truthe of his disease euen so maye a man gaue no good counsayle except he knowe throwly the effect of the matter Euen as a good Gardyner is very diligent about his gardeyn waterynge the good and profitable herbes and rootynge out the vnprofytable weedes so shoulde a kyng attende to his common weale cheryshyng his good and true subiectes and punyshyng suche as are false and vnprofitable As the cuttyng of vynes and all other trees is cause of better and more plentyfull fruyte so the punyshment of the bad causeth the good to florysh Lyke as grene wood whiche is long in kyndelyng is whotter than the dry whan it is fyered so he that is seelde and longe ere he be angrye is harder to be pacifyed than he that is sone vexed Lyke as the bytternes of the Allowe tree taketh away the swetnes of the swetest honnye so euyll workes destroye and take awaye the merite of the good Lyke as an arrowe that lyghteth on a stone glaunceth awaye bycause the stone lackyng softnes yeldeth not to receyue it so the ryches that fortune geueth not gyded with diligence circumspection vanysh awaye without profyt He that teacheth good to an other and followeth it not hym selfe is lyke hym whiche lyghteth a candle to another and goeth hym selfe darklyng Lyke as a vessell is knowen by y e souÌ„de whether it be whole or broken so are men proued by theyr speche whether they be wyse or foolysh Lyke as a flye whiche feedeth vpon corrupte thynges despyseth the sweete and pure herbes so wyckednes foloweth the wycked dispraysing all goodnes As rust consumeth yron so doeth enuy the heartes of the enuyous As a shepeherde amonge his shepe so ought a kyng to be among his subiectes Lyke as a fyelde although it be fretile can bryng forth no good