thing Also that prudence spoken of before may be defined after the same maner To conclude this chapter he sheweth that heere he speaketh concerning discretion and temperance and other vertues like vnto them hauing spoken before of prudence and the properties thereof in the right place and that now he is only to speake of such other vertues as appertain to modesty and to gaine the good likeing of them with whom we liue Chap. 56. What is decent in euery place and time and vvhat not SVch an order then of our actions is to bee obserued that as in a well framed oration so in our life all things bee apt and agreeable among themselues For it is a dishonest thing and very faulty in a sage matter to bring in any table talke or wanton speech Well spake Pericles vvhen he had Sophocles the Poet ioyned with him in the Pretorship and these two were cōmuning about their office as by chance a well fauoured boy passed by and Sophocles had saide Oh faire boy ◅ Pericles he answered But Sophocles it becommeth a Pretor to haue not onely continent hands but eyes also Now if Sophocles had spoken this same in a place of approbation of wrastlers hee had beene free from iust reproofe So great force there is both of place and time that if any man when hee is to plead a cause do meditate with himselfe in his iourney or in his walking or think of any other thing more seriously he may not be reproued but if he doe the like at a feast he may be thought vn◅iuil for hauing no regarde to the time Howbeit those things which farre dasagree from all ciuility as if any man sing in the market place or if there be any other great disorder do easily appeare neither doe they greately neede admonition or precepts But vvee are more carefully to shun those faults which seeme to be small and cannot be perceiued of many as in stringed or winde instruments tho they iarre neuer so littl◅ yet it is vsu◅dly obserued of a skilfull man We are so to carry our selues in our life that nothing chance to iarre yea and by much more also as an harmony of deeds is greater and better then of sounds And therefore as the Musicians eares doe perceiue euen the least discords in instruments so wee if wee will be sharpe and diligent iudges and markers of faults shall oft vnderstand great things of small Wee shall easily iudge by the setting of the eyes by either the smooth looking or bending of the browes by sadnesse mirth laughter speech silence strayning and falling of the voice and other like things which of them is fitly done which swerueth from Duty and Nature In which kinde it is not incommodious to iudge by others of what sort each of them is that if any thing bee vndecent in others wee our selues also may auoid it For it comes to passe I wot not how that wee see more in others then in our selues if any thing bee done amisse Therefore in learning those scholars are very soone corrected whose faults the masters doe counterfeit to the end to amend them Neither indeed is it amisse to vse the aduice of learned or experienced men for the choosing of those things vvhich may bee doubtfull and to q enquire what liketh them concerning euery kinde of Duty For the greater parte is vsually wont to be carried thither whither it is led by very nature In which things wee are not onely to consider what euery one speaketh but also what euery one thinketh and also for what cause each man thinketh so For as painters picturers and also the true Poets are desirous to haue their workes seene of all sorts of men that if any thing bee found fault with by many it may be corrected and they doe diligently enquire both vvith themselues and others vvhat is done amisse in it So very many things are to bee done and left vndone of vs according to the iudgement of others and also changed and amended As for those things that are done after the custome and ciuill ordinances there is no precept to bee giuen of them for they are precepts of themselues Neither ought any man to be caried with this errour that if Socrates or Aristippus haue done or spoken any thing against ciuill order and custome he shold thinke the same thing to be lawfull for himselfe For they obtained this liberty by their great and diuine gifts But the fashion of the Cynicks is wholly to be reiected For it is contrarie to modesty vvithout which * nothing can be right nothing honest Moreouer we ought to obserue and to reuerence them whose life hath been thorowly tryed in honest and great matters being men hauing a good opinion of the Common-wealth and hauing deserued or deseruing well thereof and aduanced to any honour or place of gouernment also to giue much vnto olde age To giue place to those which beare office To make a difference betweene a citizen and a stranger and also to consider in the very stranger whether hee came of his owne priuate businesse or about the Common-wealths affaires In a word that I may not intreate of euery particular we are bound to loue maintaine and preserue the common agreement and society of all mankinde Chap. 56. In this chapter T. being to shew what is decent in euerie action time and place teacheth 1. That such an order is to bee kept in all our actions that in our whole life all the parts and euerie thing therein bee apt both for place and time agreeable amongst them selues like as in a wel framed oration And secondly that of the contrary it is dishonest and verie faultie to doe that which is vnbeseeming in any action As for example If a man in a sage matter should bring in table talke or any wanton or idle speech This he confirmeth by a witty speech of Pericles who when Sophocles the Poet was ioyned with him in the pretorship and they two were of a time cōmuning about matters of their office as by chance a faire boy passed by Sophocles saide Oh faire boy Pericles reprehending him spake thus vnto him again But Sophocles it becommeth a Pretour to haue not onely stayed hands but continent eyes also Now concerning this speech T. sheweth that if Sophocles had vsed it in some other place as where maisteries are beholden or the like he had beene free from any iust reproofe whereas doing it in this place and at this time hee was iustly reproued for that
ther is such great force of time and place herein 3. Hee setteth it forth by another example illustrated by a comparison of contraries thus If any man when hee is to pleade a cause doe meditate of it in his iour◅ie or as he is walking or doe then think◅ more seriously of any other matter he is not disliked whereas if he shold doe the like at a feast hee would bee thought verie vn◅iuill for hauing no regarde of time or place 4. Hee teacheth whereas some disorders are so gros◅e and so far disagreeing frō all ciuility as they neede not greatly any admonition or precept as to sing in the pleading place or the like that wee are therefore to shun more carefully those faults which seeme to bee but small and cannot be perceiued of euery one but only of the wise for that they are to iudge euen of the least disorder This he teacheth by a fit similitude taken from musiciās who auoid the least iarre in their instruments because the verie least is easily obserued of the skilfull and so wee likewise are to demeane our selues in our whole life that nothing chance to iarre therein And that this wee are to doe so much the rather as an harmony of deeds is greater and better then a harmony of soūds Then where as it may bee said But how shall I come to discerne of these little faults hee answereth it by a fit similitude That as the musicians eares doe perceiue euen the least discords in instruments by a diligent obseruation and cōparing of sounds so we if we will be◅ diligent markers iudges of faults shall be able to vnderstand euen the least Secondly he giueth speciall direction how we may iudge by others viz. by obseruing the fixing of their eyes the smooth looking or bending of their browes their dumpishnesse mirth laughing speech silence or ouer much lifting vp or falling of their voices or the like so in them to iudge what was don fitly what otherwise And then what we haue obserued to bee vndecent in others to auoide the same in our selues After he giueth the reason hereof Because it vsually commeth to passe that we see more in others then in our selues if any thing be ami◅se and so do better amend our faults thereby This he confirmeth by an instance in scholars who are the eas◅yest corrected by their masters counterfetting their faults to let them see the ill fauourednesse of them 5. Hee directeth what meanes are best to know what is the fittest in euery kinde of dutie and so in all doubtfull matters viz. To vse the aduice of learned or experienced men herein Because the greater part of men is vsually caried whither they are led by nature Therefore wee are not onely to consider what euery one speaketh but what he thinketh why he thinketh so which wise men can giue the best reason o◅ and so to vse them chiefly And that we are to doe herein as painters pictureres and Poets who are not only desirus to haue their workes seene of all sorts that if any thing be generally or iustly disliked it may bee amended but also to this ende do diligently inquire what is amisse in the same Euen so that we are to doe or leaue vndone many things according to the iudgement of others and likewise to change and to amend them 6. Hee giueth this rule That in what things we haue customes ciuill ordinances to follow we carefully obserue them For that they are precepts of thē selues and so need not to haue any pre cepts giuen of them And that we are not by any priuate mans ensample though neuer so wise or of the greatest authoritie to be drawne to do or speake any thing against ciuill orders and customes no not by the ◅nsample of Socrates or Aristippus Because they might haue that liberty by their great and diuine gifts which wee cannot haue Yet here hee giueth a caueat That for the fashion guise of the Cynicks it is wholly to bee reiected as contrary to all modestie without which nothing can be right or honest Lastly he giueth some fewe other particular directions concerning this point and so concludeth as 1. That we ought specially to obserue and reuerence them whose liues haue bin throughly tried in honest and great matters chiefly being sound louers of the commonweale hauing alreadie deserued well of the same aduanced to any honour or place of gouernment 2. That wee much respect olde age 3. That we yeelde submit our selues to them that are in office 4. That wee put a difference between citizens and strangers and yet in the very strangers to consider whether they came of their owne priuate busisinesse or about the affaires of the commonweale And in a word to looke carefully to this generall as comprehending many particulars That each knowe himselfe bounde to loue maintaine preserue the common agreement societie of all sorts Chap. 57. What trades and what kindes of gaine are base what contrarily are honest NOw concerning trades and commodities which are to bee accounted honest which base thus commonly wee haue heard First those kinds of gaines are disallowed which are odious to all as the gaine of tolefarmers and vsurers The gaines also of all hirelings whose labour is bought not their cunning are seruile base For in them the very hire is as it were the bond of their seruitude They moreouer are to be accounted base vvho buy of marchants that which they presently retayle againe For these gaine nought vnlesse they lye exceedingly And indeed there is nothing more dishonest then lying Also all kinde of handicrafts men serue in base occupations Neither in truth can the shoppe haue in it any thing beseeming a gentle-man and in no wise are those trades to bee approoued which be seruers of pleasures as fishmongers of great fish butchers cookes puddingmakers fishermen as Terence speaketh adde to these if q you please perfumers dancers and all play at dice. But in vvhat sciences there is either greater wisedome or no small gaine is sought as Physicke casting plots for buildings the learning of worthy things these are honest for them to whose estate they agree Ma◅chandize also if it be small is to bee accounted base but if it bee great and abundant bringing in from euery side many commodities dispersing the same into many mens hands without lying it is not much to bee dispraised And furthermore if it beeing satiate or rather content with gaine as it hath oft comne from the sea to the hauen so it shall betake it selfe from the hauen to lands and possessions it seemeth that it may bee commended by very good right For of all things from which any gaine is sought
nothing is better then husbandry nothing yeelding greater increase nothing more pleasant nothing meeter for a free borne man CoÌ„cerning which because wee haue sufficiently spoken in our book called Cato maior or de senectute from thence you shall take whatsoeuer shall appertaine to this place Chap. 57. T. in this chapter still pursuing this point of comlinesse and honestie cometh to speake of trades and kindes of commodities and teacheth in the first place what sorts of them are to bee accounted liberall and honest what base according to the common esteeme of men And first hee reckneth vp sundry of those kindes which are disallowed as base and odious As 1. The trades and gaines of tolefarmers vsurers 2. The gaines of all sorts of hirelings whose labours are bought not their cunning Because in them their hire is as it were the bond of their seruitude 3. They who buy of the marchants such commodities as they presently retaile againe For that these vsually gaine little or nothing vnlesse they lie exceedingly then which he sheweth that nothing is more dishonest 4. He teacheth that all kinde of handy-crafts men serue in base occupations because that in truth the shop cannot haue in it any thing beseeming an ingenuous or free man 5. Aboue all other he accouÌ„teth those trades most base which are for seruing the pleasures of men as of fishmongers butchers cookes pudding makers the like and more specially perfumers dancers and all gaining by dicing and such vnlawfull games In the second place hee sheweth what arts are to bee accounted liberall and honest As first All arts sciences wherein there is either greater wisedome required or no small gain sought as namely physicke casting plots for buildings and so all maner of learning of honest worthie matters for that these are comly for them for whose state and degree they are conuenient 2. Marchandize which howsoeuer being small it is accounted but base yet if it be great bringing in commodities from forraine countries and dispersing the same into many mens hands for the common good so that it be without lying is not much to bee dispraised but rather commended And especially if the marchant being thereby sufficiently inriched shall content himselfe and buy lands possessions therewith to settle himselfe thereupon for the good of his countrie 3. Of all things from which gaines are sought he preferreth husbandrie for that nothing yealdeth greater increase nothing more pleasant nothing meeter for a free borne man But for this matter of husbandrie hee referreth vs to his booke de senectute where he hath written of the delight of it at large that from thence we may learne whatsoeuer wee desire in this behalfe Chap. 58. Of two honest things whether is the more honest BVt I thinke it sufficiently declared how duties should bee deriued from those parts which belong to honesty Yet of those same things which are honest there may fall out oft times a question and a coÌ„parison of two honest things whe ther is the honester which point is passed ouer of Panetius For wheras all honesty sprin geth out of fourâ—… heads whereof one is of knowledge another is of community the third of magnanimity the fourth of moderation it is of necessitie that in chusing of Dutie these be oft coÌ„pared amongst themselues We think therfore that those Duties are more agreeable to Nature which are borrowed from coÌ„munity then those which are fetched from knowledge And that may bee confirmed by this argument because if a wise man shall happen on such a life that hee bee inriched with abundance of all things although hee consider with himselfe with the greatest leasure and beholde all things which are worthy to bee knowne yet if his solitarinesse should bee so great that hee could not see a man hee would wish to bee out of this life And that wisdome which the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the princesse of all vertues For we take prudence which the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bee another certain thing which is the knowledge of things to be desired and things meete to bee eschewed But that wisedome which I named the princesse is the knowledgè of diuine and humane things wher in is contained the the community of gods and men and their society amongst theÌ„selues Now if that be the greatest as it is indeede it must needs follow that the Dutie which is borrowed from community is the greatest also For knowledge and contemplation of Nature is after a sort maymed and imperfect if no performance of deeds follow and that performaÌ„ce doth especially appeare in defending mens commodities It then appertaineth to the society of mankind and for that cause is to bee preferred before knowledge And euery best disposed man doth declare and shew the same thing when it comes vnto the point For who is so studiously set in the searching out and knowing the nature of things that if tidings shold bee brought him of a sodaine of the perill and hazarde of his countrey which he might be able to succour and helpe although hee were handling and contemplating matters most worthy to be knowen would hee not leaue and cast aside all these studies yea althogh he thought that hee vvas able to number the stars and to measure the greatnesse of the worldes And he would do the very same thing in the cause oâ—… perill of his parents or friends By which things wee may plainely gather that the duties of iustice which apper taine to the profit of men then which nothing ought to bee dearer vnto man are to bee preferred before the studies and duties of knowledge They moreouer whose studies and whole life hath beene spent in the knowledge of things haue not yet withdrawne themselues from increasing the profits and commodities of men For they also haue instructed many to the end that they might bee the better citizens and the more profitable in their Common-weales as Lysias the Pithagorean instructed the Thebane Epaminondas Plato taught Dion the Syracusian many other haue done many moe And whatsoeuer benefit wee ourselues haue broght vnto the CoÌ„mon-wealth if so bee that wee haue brought any thing wee haue attained vnto it being instructed by teachers and furnished with learning Neither doe they onely instruct and teach them that are desirous of learning while they are aliue and present but they attaine the very same thing also euen after their death by their monuments of learning Neither is there any point
diuision 〈◊〉 addeth other 〈◊〉 questions where men are wont deliberate also 1. Of two hoâ—… things whether more honest 2. of two profitâ—…ble things whethâ—… is more profitabâ—… So that hee maketh fiue generall questions in ech deliberation The two first concerning honesty The two next concerning profit The fifth of comparing them both together Of the two first hee disputeth in the first booke of the two next concerning profit in the second of comparing them both in the third Chap. 5. The Argument In this Chapter Tully according to the opinion of the aucient Academy and of the Storks who thinke the chiefe good to come from Nature and doe affirme this to be the very thing to liue blessedly viz. to liue according to Nature doth teach what seedes Nature hath sowen in vs and what helps it hath giuen wherlâ—… through diliâ—…nce and practice wâ—…e may attaine to felicitie whither all things are referred For in the first place it hath put into euery liuing creature an endeuour of defending it selfe which is common to men with beasts by the lawe of Nature and it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say the first according to Nature then followeth aâ—… earnest desire of those things which are furtherers of safetie â—…nd a flying of those which are hurtfull But moreouer it hath giuen to man because hee consists not onely of body but also of minde a power of reasoning that hee may bee wholly safe from whence all disciplines and those moral vertues do proceed IT is giuen to * euery kinde of liuing creatures by Nature from the beginning to defend it selfe life and body and to shun those things which seeme hurtfull and also to seek out prepare all things whatsoeuer are necessarie to liuing as feeding dens and other things of the same kinde 2 An earnest desire also of comming together for the cause of procreation is common to all liuing creatures and also a certaine care of those things which are bred Buth this is the speciall difference betweene man and beast 1 For that the beast bendeth it self so much as it is mooued by sense vnto that thing onely which is at hand which is present very little perceiuing what is past or to come but man because he is partaker of reason whereby he seeth what will follow perceiueth the beginnings and causes of things neither is ignorant of the proceedings of them and as it were things going before them he compareth things that are like and adioyneth knits together things to come vvith things present seeth easily the course of his whole life and prepareth thinâ—…s necessary to the leading thereof 2 Moreouer the same Nature doth win man to man by the force of reason to a society both of speech and of life doth breed 〈◊〉 a certaine speciall loue towards them which are begotten and inforceth that companies of men are willing to bee assembled amongst theÌ„selues and bee also seruiceable vnto one another and for those causes inforceth them to studie to prouide those things which may furnish them both for apparell and also for sustenance and that not for themselues alone but for their wiues children and others who are deare vnto them and vvhom they ought to defend which care doth also stir vp mens spirits and doth make them more couragious to doe their businesse 3 Also the the inquiry and searching out of the truth is especially proper vnto man Therefore when wee are free from necessarie businesses and cares then we desire to see heare and learne something and wee account the Al knowledge of things either hidden or admirable to be necessarie to liue well and blessedly Wherevpon it is vnderstood what thing soeuer is true simple and sincere that is the fittest to the nature of man 4 There is a certaine desire of soueraintie adioyned to this loue of seeing the truth that a minde well informed by Nature is willing to obey no man but one commanding or teaching or gouerning iustly and lawfully for his commoditie sake whereof appeareth that greatnesse of courage and the contempt of worldly vanities 5 Neither indeede is this a small power of Nature Reason that this one liuing creature doth perceiue what Order is what is seemly in deedes and in wordes what a measure is And therefore no other liuing creature perceiueth the fairenesse comelinesse and proportion of the partes of those same things which are perceiued by sight Which resemblance Nature Reason conueying from the eyes vnto the minde doth think comlinesse constancy and order to bee also obserued much more in counsells and in deedes and is heedfull that it doth not any thing vncomlily or ffeminately also that it neither do not thinke any thing wantonly both in all opinions or deedes Of which things that honestie which vvee seeke is forged and made which although it be not honoured yet let it bee honourable for wee say truly though it be praised of no man yet it is prayse-worthie by Nature You see doubtlesse son Marke the very forme and as it were the face of honestie which if it could be beholden with the eyes it would stirre vp as Plato saith a maruelous loue of wisdome Chap. 5. In this fifth chapter Tully teacheth first what is common to all liuing creatures by nature as namely 1. To defend them selues liues and bodies to shun what appeareth hurtfull to follow after that which seemeth good for them 2. An earnest desire of going together for procreatioÌ„ with a care of their young In the second place hee declareth the speciall difference betweene man and beast 1. That the beast followeth only that which is present whereunto it is moued by sense little perceiuing what is past or to come But man carried by reason in considering circumstances and comparing things together fol loweth what he taketh best for the life and prepareth things necessarie for the leading thereof 2. That men by thâ—… meanes 〈◊〉 reason arâ—…â—…ore sociable and desirous to liue in assemblies together hauing a special care of their progeny And that they aâ—… also more seruiceable one to another studying to prouide all necessaries for themselues and theirs and so for all other whom they loue aâ—…d ought to defend as their wiues and children and all others who are neere and deare vnto them Heereby their spirits are stirred vp they are made more cheerefull to their
admire or to wish or earnestly to desire any thinge but what is honest and comely neither to yeelde to any either man or perturbation of mind nor to fortune The other thing is that when you are so disposed in minde as I said before you vndertake great enterprizes and those indeed most profitable but very hard and full of trauell and danger both of life and also of many things which appertaine vnto life All the glory and honour of these two things I adde moreouer the profit is in the later but the cause and meanes making worthie men is in the former For therin is that which maketh excellent courages and such as despise all humane things And this same appeareth in two things if you both iudge that thing onely to be good which is honest and also be free from all disquietnesse For it is to bee accounted the part of a valiant and worthy mind both to set light by those things which seem to most men singular and excellent and also to contemne the same with a stable and grounded iudgement And likewise this is a tokē of a valiant courage and of great constancie so to beare those things which seeme bitter wherof there are many and diuerse in the life and state of man as that you nothing swerue from the order of nature nor from the dignitie of a wise man Moreouer it is not sutable that hee should be subdued with inordinate desire who cannot be subdued by feare Nor that he should be conquered by pleasure who hath shewed himselfe vnconquerable by any trauell Wherefore both these vices are to be auoided also couetousnesse of money is to be eschewed For there is no such a signe of a base and ignoble minde as to loue riches nor any thing more honest and noble then to despise money if you haue it not and if you haue it to bestow it in bountie and liberalitie The desire likewise of glorie is to be taken heed of as I said before For it plucketh away freedome of minde for the which all contention ought to be amongst men of worthie spirits And indeed we ought nor to seeke for rule but rather sometimes either not to receiue it or otherwhile to giue it ouer We must also bee free from all perturbation of minde both from desire and feare and also from griefe and voluptuousnesse and angrinesse that we may inioy tranquillitie securitie which may bring both constancy and also worthie estimation But many there are and haue been who earnestly desiring that same tranquillity of minde which I speake of haue withdrawen thēselues from q publicke businesses haue betaken thēselues vnto a quiet life Amongst these both the noblest Philosophers euen the very chief of them and indeed both seuere and graue men could neither endure the manners of the people nor of the rulers many of them haue liued in mannour places delighted onely with their home matters These aymed at the same end which kings doe that they might neede nothing obey no man vse their own libertie whose property it is to liue as they list Wherefore ◅ith this is common both to them who are desirous of power and those seeking a quiet life whome I spake of the one sorte thinke that they can attaine it if they haue great wealth the other if they be content with their owne and a little Wherein verely the opinion of neither of them is vtterly to be despised For the life of those who haue betaken them selues to liue quietly is both more easie more safe and lesse grieuous or troublesome to others but the life of them who haue applied thēselues for the good of the Common-weale and to atchiue great matters is more profitable for mankinde and fitter for fame and honour Wherefore it may bee that both they are to bee borne withall who doe not vndertake the affaires of the Common-wealth who being of an excellent wit haue giuen themselues wholly to quietnesse and to learning also they who beeing hindred by sicknesse or some other more weighty cause haue retired themselues from businesses of the Common vveale when as they yeelded vnto others both the power and praise of managing of the same But to vvhome there is no such occasion if they say that they con temne those things which most men haue in admiration as rule magistracy to those I thinke it worthie to be accounted not onely no cōmendation but also a fault Whose iudgemēt it is verie hard to disallowe in that they despise glory and esteeme it as nothing But they seeme to fear the troubles griefs both of giuing offence and also of repulses as a certaine reproach and infamie For there be some who doe not agree with themselues in contrarie matters who doe most seuerely contemne pleasures are more tender in grief◅s regarde not glory and bee ouercomne with infamie And these things indeed they doe very vnconstantly But offices are to bee gotten and the Common vvealth is to be serued of them who haue by nature helps of dispatch of businesse all lingring set aside For otherwise neither can the State be gouerned or the greatnesse of courage be declared Moreouer both a maiestie and despising of vvorldly things which I oft repeat also tranquillity of minde and security is to bee vsed of them who take vp-them any gouernment in the Common-weal nothing lesse then of Philosophers I knowe not whether not more also if so be that they will not bee ouermuch oppressed with cares but will liue with grauity and constancy Which things be so much more easie to Philosophers the fewer things they haue in their life which fortune may strike and for that they doe not stand in neede of many things and also because they cannot fall so grieuously if any aduersity betide Wherefore not without cause greater motions of their mindes are stirred vp greater q maters are to bee done by the gouernours of the Common-vveale then by them who liue quietly And therefore the more greatnesse of courage and freedome from vexations is to be vsed of them Moreouer whosoeuer commeth to atchieue any great matter let him take heed 1 That hee do not only consider how honest the matter is but also how it may bee discharged
opinion is to be cōfuted And this hee doth 1. By propounding the end which most men aime at in war to wit getting glory and renowne especially if they bee of high stomacks and excellent wits and withal fitted for chiualrie and desirous of warfare by nature 2. By sundry examples both of the Grecians and Romanes of city businesses which haue bin greater and nobler then the Martiall The first whereof is taken from the Athenians by comparing and preferring Solons counsell for Athens before Themistocles victory That although Themistocles bee rightly cōmended and his name more famous then Solons and also that the victory of Themistocles namely at Salamis bee extolled before that worthy counsell of Solon wherby he first ordained the Areopagites Yet hee thinketh that indeede this is to bee adiudged no lesse praise worthie then that but more and that for these reasons 1. Because that victorie did good to Athens once onely but this counsell should doe it good perpetually for that by this their lawes and the ordinances of their ancestors should bee preserued inviolable Secondly for that Themistocles said nothing whereby he helped that coūsell concerning the Areopagites but hee was helped by Solon by them because that warre was managed by the counsell of the Senate which was was obtained by Solon The second example is from the Lacedemonians in preferring the discipline of Lycurgus the lawgiuer before the victories of Pausanias Lisander Because although the Empire of the Lacedemonians is thought to haue beene inlarged by their noble exploits yet those are in no part to bee compared to the lawes and discipline of Lycurgus Besides that by the means of these they had their armies more readie and valiant A third sort of examples is taken frō themselues in sundrie particulars as in comparing and closely preferring M. Scaurus before C. Marius and more lately Quintus Catulus before Cneius Pompeius the gouernment counsell of the one before the Martiall acts of the other And then giueth the reason of it Because armes are little worth abroade vnles there be good counsell at home 3. By comparing P. Nasica a priuate man to Africanus That although Africanus was indeed a singular man and a worthy Captaine yet hee did not more seruice to the common wealt in taking and razing Numance then Publius Nasica when he slewe Tib. Gracchus And how beit that act of Nasica might seem not onely ciuill but martiall because it was done by force and strong hand yet it was done by the counsell of the city alone without any armie This point hee further confirmeth by a worthie and general approued speech of his owne howsoeuer som enuious and lewde persons did carpe at him for it to wit this Let armes giue place to the gowne the laurel to the Oratours tongue The truth whereof he verefieth instancing in his own example to omit others By an interrogation to his sonne as of a matter notoriously knowne viz. whether in his gouernment armes did not yeelde to the robe whenas though there was neuer sorer daunger no◅ greater hatred in the common-weale yet the verie weapons seemed to fall out of the bouldest enemies hands all being husht by his owne counsell and diligence Now hee asketh him what so great an exploit was euer don i◅ war or what triumph was to bee compared with it And then giueth a reason of this his bould glorying therein That it was but vnto him his sonne as vnto whō both the inheritāce of his glory the imitation of his deedes did appertaine And secondly hee declareth further the truth heerof by the franke testimonie commendation of C◅ Pompeius a singular man for all martiall praises who ascribed thus much vnto him whenas he said That it had been in vaine for him to haue had a third triumph but for that hee had a place in the cōmon weale through ◅ullies wi◅e gouernment to inioy the same Whence hee concludeth that it is no lesse but euen a greater matter to excell in ciuill gouernmēt then martiall acts and that therefore we are to bestowe more labour and studie in those then in the other And secondly teacheth that the honour which is sought by valour is atchiued chiefely by the power of the mind and not of the body although the body must bee brought in order to become seruiceable to the mind for executing businesses and induring trauel But the honour which is sought by ciuill gouernment doth wholy consist in the care and casting of the minde Thirdly that they bring no lesse commoditie who gouerne in peace at home then they that make war abroade And fourthly also that by the aduice at home wars are vsually ordered and managed abroade for the attempting beginning and endding of them This hee instanceth in the third Punike war guided by the counsel of M. Cato which they obeyed euen after his death Whereof hee inferreth that wisedome in aduising determining or ending war is to be preferred before valour in fighting Yet heerein hee giueth this caution That we do not aduise for the ending of war onely for auoiding the present danger and trouble thereof but for the good of the commonweale And that warre is euer to bee ◅o vndertaken as that nothing may seeme to haue bin sought in it but an honest safe peace Lastly hee noteth one other token of a true valorous and constant courage viz. for a man not to bee daunted or disquieted so as to do any thing swaruing from reason whatsoeuer dangers or euils shall betide but euer to follow the wise aduice of a presēt resolution And therefore that he haue not onely courage to resolue but also an excellent wit to conceiue of whatsoeuer may be likely to fall out so to determine afore what to doe and neuer to doe any thing whereof he may say Had I wist These things hee teacheth to bee the works of a great worthy courage guided by prudēce and counsell But contrarily for a man to thrust him selfe into danger as into the forefront of the battell or to fight with the enemie hand to hand rashly without iust cause hee counteth it a certaine brutish and beastly thing Although when time and necessitie doth require it indeede a man is to fight hand to hand and to prefer death it selfe before slauery or shame Chap. 27. Heere hee teacheth that cruelty and also rashnesse are vnbefitting a valorous man BVt as concerning the razing and sacking of Cities this is principally to bee considered that nothing be done rashly nor any thing cruelly And that is the cōdition of a valorous man in the end of broyles to punish the offenders to preserue the multitude to maintaine right and honestie in euery state Heere Tully teacheth how valorous men are to car rie themselues in the razing and sacking of cities That they are then to take heed of two faults principally viz. rashnesse and cruelty 2. That in the end of all the
victorie being fully gotten they looke to these three things chiefly viz. to punish the chiefe offenders to preserue the multitude or common sort and finally to maintaine right and honesty in ech state and degree Chap. 28. How perils are to bee aduentured by a valiant man FOr as there are some as I said before who preferre martiall prowesse before Citie businesses So you shall find many to whom perillous and crafty deuices seeme gloriouser grea ter then quiet cōsultations 1 Indeed wee must neuer so carry ourselues for auoiding danger that wee should seeme cowardes and dastards 2 Yet q we must also take heede of this that we thrust not our selues into dangers without cause then which nothing can be more foolish 3 Wherefore in attempting dangers wee are to imitate the course of Physicians who vse light cures to them who are lightly diseased but are inforced to minister dangerous and doubtfull medicines to more grieuous diseases Therefore in a calme to wish a sore tempest is the part of a mad man but to preuent the danger of the tempest by all maner of meanes is the part of a wise man and so much the rather if you may obtaine more good when the matter is dispatched then hurt while it is in doubt 4 Moreouer the managing of things is dangerous partly to thē who vndertake partly to the Common-weale And also some are brought into hazard of their life others of their glory and good-will of their Citizens We ought therefore to bee more readie to aduenture our own then common perils and to fight more readily for honour and glory then for other commodities But there haue beene many found who haue been ready to spend not onely their mony but euen their very life for their Countrey yet the same vvould not lose no not the very least iot of their glorie no though the Common-weale required it 1 As Callicratides who when he was Captaine of the Lacedemonians in the Peloponesian war and had done many things very notably ouerturned all in the end when he followed not their aduice who thought good to remoue the Nauie from Arginuse and not to fight vvith the Athenians To whom hee answered that the Lacedemonians though they should lose that Nauie might prepare another but that hee could not fly without his dishonour And this was no doubt a prety blowe to the Lacedemonians 2 but that was a pestilent plague whereby the power of the Lacedemonians fell flatte to the ground whenas Cleombrotus fearing enuie had rashly incountered with Epaminondas How much better did Quintus Fabius Maximus Of whō Ennius wrote thus One man hath restored our State by delaying For hee preferred not rumors before our safety Therefore euer the longer his renowne is more famous Which kinde of fault must also be auoided in ciuill affaires For there are some who although that which they thinke be the very best yet they dare not vtter it for feare of enuy Tully being heer about to set downe some other duties of valour in warre sheweth that as there be some such as prefer martiall prowesse before city businesses so there are many who thinke subtile and dangerous plots more glorious then quiet and safe consultations And heer teacheth 1. That wee neuer so carrie our selues in war as that for auoiding daungers wee should seeme cowards dastards 2. That wee neuer thrust ourselues into daungers without iust cause for that that is of all other most foolish 3. That in dangers we imitate the courses of good Physicians who vse but light cures in light diseases whereas in more grieuous and desperate diseases they are inforced to vse more desperate cures The contrarie practise hee sheweth to bee the part of a mad man rather then of one wise to bee as if a mariner should in a pleasant calme wish a sore tempest which a wise man should by all manner of meanes seek to preuent And for this he teacheth that wee are the rather to labor vnto it if wee may obtaine more good by it when the matter is quietly and safely dispatched thē we could whilst it was doubtfull 4. Whereas the vndertaking of such may be daungerous partly to them who vndertake them partly to the commonweale also that thereby some hazard their liues others their glorie good will of their citizens hee teacheth for the first that we are to bee more readie to aduenture of any perill to our selues then to the common weale And for the second that we are to fight more readily for honour and glorie then for other commodities and so rather to lose life and all then true glorie And yet heere hee giueth warning of a great fault in sundry against the former of these two That there haue beene many who though they would readily aduenture not onely their money but euen their verie liues for their countries yet wold not lose no not the verie least iot of their owne glorie for the same although neuer so great dammage should come to it thereby This he confirmeth by three memorable ensamples 1. ◅e of Callicratides a famous captaine of the Lacedemonians in the Peloponesian war who hauing there done many things verie worthily yet in the ◅d ouerturned all vtterly hereby when he would needes fight with the Athenians contrary to all aduice and aduenture rather the losse of their whole fleete as it came to passe then by withdrawing his ships a little and auoiding that fight to be thought to flee with disgrace saying that althogh they should los◅ their nauy they might prouide a nother but he cold not flie without his dishonour A second ensample is of Cleombrotus another captaine of the Lacedemonians who vpon the like surmise of disgrace would needes encounter rashly with Epaminōdas wherin his armie beeing ouercomne hee vtterly ouerthrew that whole estate But for the contrary he sheweth how much better it is by one worthie ensample in Q. Fabius Max. who deferring to ioyne battel with Anniball vntill hee sawe that hee was able to ouercome him howsoeuer by delaying hee receiued some present disgrace yet at lēgth setting fiercely vpon him and ouercomming him recouered eternall glory to himselfe safety to his countrey for which hee is so highly extolled by Ennius in verse Lastly hee giueth warning of the like fault in ciuil affairs for that therin som dare not vtter their mindes for feare of enuy though they thinke that which is the best Chap. 29. WHosoeuer shall bee gouernours in the Common-weal let them euer obserue two precepts of Plato 1 One is that they so maintaine the profit of the commons that vvhatsoeuer they doe they referre it thereunto forgetting their owne
that some be not punished for the same causes others not so much as spoken to 5 Likewise wee must chiefly refrain from anger in punishing For he that goeth to punish others being angry shall neuer keepe that mediocrity which is betweene too much and too little Which moderation pleaseth the Peripatecians and it liketh them rightly so that they would not commend angrynesse say that it is profitably giuen of Nature But that affection is in all things to be eschewed and it is to be wished that such as gouerne the Commonweal be like the lawes which are mooued to punish not by angrinesse but by equity In this chapter Tully setteth down certaine Duties to be obserued in all maner of correction as 1. That all punishment and chastisement ought to bee done without contumely viz. without taunting or bitter speeches or contempt to the partie punished 2. That it bee not done to serue his turn onely who inflicteth the punishment but for the good of the commonweale 3. That there bee speciall care had that the punishment be not greater then the fault 4. That all offending alike be punished alike not some punished others not so much as spoken to Lastly that they who are to punish others doe refraine from anger and that for this cause chiefly Because he that goeth to punish others being angry can neuer keep the true meane which is betweene too much too little And for this keeping a moderation he commeÌ„deth the opinion of the Peripateticks only dis liking theÌ„ for their approbation of angrinesse affirming it to bee profitably giuen by nature But for this passion of angrinesse hee teacheth that it is in all things to bee eschewed and that it were to be wished that such as gouern the common weale should bee like the lawes which punish not by angrinesse but onely by equitie and iustice Chap. 33. It is the condition of a noble courage neither to wax insolent in prosperity nor to be deiected in aduersity MOreouer in prosperity and when things flowe euen at our will Let vs earnestly fly pride disdainfulnesse and arrogancy For as it is a token of lightnesse to take aduersity impatiently so likewise to vse prosperitie immoderately For a continuall euennesse in all a mans life also the same countenance euer and one manner of cheer is very coÌ„mendable as vvee haue heard concerning Socrates and concerning Caius Lelius also I see indeed Philip king of the Macedonians to haue beene surmounted by his sonne in valorous acts and glory yet in mildenesse curtesie to haue beene farre superiour Therefore the one was alwaies noble the other oft times most beastly That they seeme to aduertise aright who warne vs that the higher we are the lowlyer wee carrie our selues Panetius reporteth that Africanus his hearer familiar friend was wont to sai that like as meÌ„ vse to put to riders horses waxing ouer fierce for their often fights in battel that they may haue them the more gentle euen so should men vnbridled through prosperity ouer much trusting to themselues be brought as it were within the compasse of reason and learning that they might thorowly beholde the frailty of humane things and the wauering of fortune Moreouer also in our greatest prosperitie we are especially to vse the aduice of our friends and wee must giue them also a greater authority then before and at those times wee must take heede that wee open not our eares to flatterers nor suffer our selues to be flattered wherein it is an easie thing to be deceiued For we then thinke our selues such that of right wee may be praised whereof innumerable faults doe spring whenas men puft vppe with conceites are shamefully scorned and are vvrapped in very grosse errours But of these matters thus farre Tully here proceeding to teach other conditions of a noble courage sheweth 1. That in prosperitie and when all things flowe according to a mans wil hee is carefully to shun these vices viz. pride disdaine arrogancie which vsually attend vpon prosperity great courages Because as it is a token of inconstancy and leuitie to beare aduersitie impatiently so of the other side to vse prosperitie so immoderately as to fall into these vices 2. He teacheth that a continuall euennesse kept in all a mans life and as it were the same couÌ„tenance and one manner of cheere is verie commendable This hee proueth first by the examples of Socrates C. Lelius Secondly of Philip king of Macedonia who howsoeuer he was inferiour to Alexander his sonne in valorous acts glorie yet for continuall gentlenesse 〈◊〉 curtesie was so far superiour vnto him that he was alwaies noble whereas Alexander by the contrarie cariage was oft verie base ignoble through the vices mentioned Hence hee gathereth this as a worthy aduertisemeÌ„t That the higher wee are the lowlyer we cary our selues Thirdly he illustrateth it by the testimonie of Panetius coÌ„cerning a speech of Africane his hearer and familiâ—…t friende who was woâ—…t to say and so to vrge this point by this similitude That like as men are woÌ„t to put their great horses to riders to the ende to haue them more gentle whereas otherwise they would proue ouer fierce through their often fights in battel euen so men beeing too vnbridled through an ouerweening of themselues are to bee brought within the compasse of reason and learning that they may throughly beholde the frailtie of all the things of this life and the inconstancie of fortune Lastly he directeth that in our greatest proâ—…peritie wee bee especially carefull to vâ—…e the aduice of our friends then also to giue them greater authoritie ouer vs then euer before for the free aduising of vs. And of the otherside to take heede chiefely at such times that wee harken not to flatterers nor suffer our selues to bee flattered in any case because it is so easie a matter to be deceiued by them for that listning to theÌ„ we think our selues worthie of what praise soeuer they giue vs whereof he sheweth that innumerable euills doe spring and namely this that being puft vp with conceitednesse of our selues wee are oft times scorned and abused very shamefully wrapped in verie grosse errours Chap. 34. The dutie of a noble minde in an honest priuate life THis then is to be so iudged The greatest acts and of the greatest courage to bee vndertaken by them who gouerne the Common-weal because their gouernement extendeth the farthest and appertaineth vnto most Yet there be and haue been many of great courage euen in the quiet life vvho wold either search out or indeauour certain
apparell as that wee vse them onely so as they may bee best for our health and strength and not for voluptuousness A third meanes is by considering aright what an excellencie and dignitie there is in the nature of man by the due meditation whereof wee shall see plainely how vnbeseeming it is for man to lauish out all riotously to liue deliciously wantonly and contrarily how comly it is to liue frugally continently sagely and soberly Chap. 42. The Argument Reader marke the order first Tully sheweth in this chapter what is comely according to nature common with beasts and then what according to the excellency of man afterward what becommeth euery ones person either giuen by nature or imposed by chance or assumed vvith iâ—…dgement WE must further vnderstand that we are as it vvere cloathed by nature with two persons vvhereof one is common q thereupon because wee are all partakers of reason and of that excellency whereby we surmount beasts froÌ„ which all honesty and comelinesse is deriued and out of which the way of finding out of Dutie is sought out And the other is that which is properly assigned to euery one For as there bee great differences in bodies for vvee see some to surpasse others in swiftnesse for running others in strength for wrastling likewise in couÌ„tenances that som haue a maie sty otherâ—… amiablenesse so there are in mindeâ—… also greater varieties There was in Lucius Crassus and Lucius Philippus much pleasantness but greater and more of set purpose in Caius Caesar Lucius his sonne And at the same time there was in Marcus Scaurus and Marcus Drusus being a young man a singular grauitie in Caius Lelius much mirth in his familiar friend Scipio greater ambitition a sadder life Also among the Grecians wee haue heard of Socrates to haue been sweet pleasantly conceited and of a merry discourse and also to haue beene an Eâ—…ronist in al his speech whom the Grecianâ—… named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contrariwise Pâ—…thagoras and Pericles to haue attained very great estimation without any mirth at all Wee haue heard of Hanniball of the nation of the Carthaginians to to haue been subtle Quintus Maximus of our Captaines to haue beene very cunning in concealing matters in silence dissimulation plot ting preuenting the deuices of enemies In which kinde the Greekes preferre Themistoâ—… cles the Athenian and Iaso the Pherean before all other and especially the subtile and crafty deed of Solon who to the end that his life might be the safer and that he might Al somwhat more further the Common-wealth fayned himselfe to be madde There be others much vnlike to these plaine and open which thinke that nothing ought to be done secretly nothing by guile being louers of truth enemies of deceit And againe there be others who can endure any thing doe seruice to any man so that they may obtaine what they desire as we saw Sylla and Marcus Crassus In which kinde we haue heard of Lysander the Lacedemonian to haue beene most subtle and most able to endure any thing and contrariwise Callicratides who vvas Admirall of the Nauy next after Lysander And likewise in speech wee see indeed another man although he be very mighty yet so to order the matter that hee may seeme to be but one of the common sort Which thing we haue seen both in Catulus the father the sonne and also in Quintus Mutius Mancinus I haue heard also of mine ancestours that the same was in Publiks Scipio Nasica And contrarily that his father euen who auenged the mischieuous enterprises of Tiberius Gracchus had no affability of speech no noâ—… indeede Xenocrates vvho was the sagest of all the Philosophers and for that very cause both great and famous Innumerable other diuersities there be of nature and maners yet not at all to bee dispraised But euery mans owne gifts are carefully to be maintained tho not such as are vicious yet those vvhich are naturall whereby that comelinesse which we doe seek may bee more easily retained For we must so deale that wee contend not at all against that nature which is vniuersall yet that beeing preserued let vs euery one follow our own proper nature So that although there bee other grauer and better studies yet wee measure our own by the rule of Nature For neither is it to any purpose to fight against Nature nor to ensue any thing which you cannot attaine Whereupon it more appeareth what manner of thing this comelinesse is sith that nothing becommeth maugre Minerua as they vse to say that is nature with standing and resisting And verely if there be any thing comely certainely there is nothing more then an euen and constant course of our whole life and of euery action which you cannot keep if you imitate the nature of other men and omit your owne For as wee ought to vse that speech which is knowne vntovs lest chopping in certaine Greeke words as some vâ—…e to doe wee bee worthily scoffed at so wee should shew no contrariety in our doings or in our whole life And this difference of natures hath so great power that somtimes one man ought to procure his owne death another ought not in the same cause For was Marcus Cato in one q quarrell the rest which yielded themselues to Caesar in Africk in another Yet peraduenture it had beene accounted for a fault in the rest if they had slaine themselues because their life had been more pleasant their maners more milde But whenas Nature had giuen vnto Cato an incredible grauity and himselfe had confirmed the same by a perpetuall constancy and euer remained in his intent and determined purpose he ought rather to die then behold the tyrants face How many things endured Vlysses in that long trauell when he both did seruice vnto women if Circe and Calipso are to be named women and desired to shew himselfe affable and curteous to all men in all his speech and also at home endured the conâ—…umelies of slaues and girles that hee might at length atâ—…aine to that which hee desired But Aâ—…ax being of that courage wihich is reported had rather die a thousand deaths then to endure those things of another man Which diuersities when wee beholde it shall bee necessarie to weigh what echone hath of his owne and to order those aright and not to haue a desire to try how others mens gra ces would become him
For that especially becommeth each man which is * most of all euery one 's owne Let euery man therefore knowe his owne disposition and let him shew himselfâ—… a sharp 〈◊〉 both of his owne vices vertues lest players may seem to haue more discretion then we For they chuse not the best enterludes but the fittest for themselues They that relie vpon their pronuntiation chuse Epigonus and Medea They who relie vpon their gesture take Menalippa or Clâ—…temnestra Rutilius whom I remember euer made choyce of Antiopa Esop very seldome chused Aiax Shall a player then see this in the stage which a wise man shall not see in his life We are therfore to labour especially in those things whereunto wee shall bee most apt But if at any time necessitie shal inforce vs vnto those things which shall not bee fit for our disposition wee must vse all care meditation diligence that wee may performe them if not comelily yet with as little vncomeliness as may be Neither ought wee so much to endeauour ourselues to follow the vertues which are not giuen vnto vs as to fly the vices Chap. 42. Tully still going on to set out more fully the nature of comlinesse and the fountaine thereof teacheth 1. That enerie one harâ—… by nature as it were two persons The one of them common which is in that wee are all partakers of reason and of that excellency whereby we surmount brute beasts from this hee sheweth that both all honestie comlinesse are deriued the way of finding out Dutie The other proper to wit that which is properly assigned to euerie one in regard of the speciall constitution both of his body and minde and therein the speciall differences amongst men This hee noteth by experience 1. In the bodies for that we see som to excell in swiftnesse for running others in strength â—…or wrastling some hauing in their couÌ„tenances a maiesty others being amiable 2. By experience in the mindes that therein also are greater varieties and differences This he proueth by sundry particular examples and first amongst themselues as That there was much pleasantnesse of speech in L. Philippus but greater and more of sette purpose in C. Caesar L. his sonne Likewise at the same time that there was in M. 〈◊〉 sus though but a young man a singular grauity much mirth in Caius Lelius In Scipio his familiar friend grea ter ambition with more austeritie Secondly amongst the Grecians as he had heard by report As that Socrates was sweete pleasantly conceited and also of a merry discourse an Eironist in all his speech Contrarily that Pithagoras and Pericles were of greater esteeme yet without any mirth at al. So amongst great Captaines as that Haniball of Carthage was very subtle Q. Maximus one of their owne Captaines very cuÌ„ning in concealing his purposes dissimulation plotting and preuenting the deuices of the enemie And that among the Grecians Themistocles the Athenian Captaine and Iaso the Pherean are renowned for the like Finally that Solon the lawgiuer is famous for policy namely in that act where in to the end that his life might both be safer and he do the better seruice to the coÌ„mon weale hee fained himselfe mad Sundry other examples hee brings to this purpose not vnlike to the former to shewe the great varietie of dispositions amongst men As that there are some plaine and open hearted enemies to all deceipt Others who can indure any thing serue any man so they may obtaine their desire as Sylla M. Crassus and Lysander the Lacedemonian though Callicratides who succeeded Lysander in the admiralty of the nauie was of a contrarie disposition Others excelling in curtesie of speech and in affabilitie so as thogh they were verie great men yet could frame themselues to the common sort so as to winne the hearts of all like as they had seene in the Catuli both in the father and the sonne and also in Q. Mutius Mancinus The like hee sheweth to haue bin reported of P. Scipio Nasica tho his father otherwise a worthie maÌ„ as who auenged the mischieuous enterprices of Tiberius Grachus yet had no affabilitie of speech at all No nor Xenocrates who was the verie sagest of al the Philosophers and for that cause a great famous man And thus hee sheweth that there are innumerable diuersities of natures and dispositions yet not to be dispraised Now in these seuerall varieties and all other hee giueth this rule That euerie ones owne proper gifts are carefully to bee maintained thogh not any such qualities as are vicious yet all such gifts as are naturall and whereby that comlinesse which wee seeke may be retained more easily And so long as wee striue not against that nature which is vniuersall that each of vs follow our own proper nature Whence hee teacheth this as a second lesson That although there might be other grauer better studies to be followed of vs yet that we are to measure limitour studies by the rule of nature to doe nothing against it Because it doth not auaile to fight against nature or to pursue any thing which we haue no hope by nature to 〈◊〉 And that heereupon it appeareth more fully wherein true comliness consisteth that we do not any thing as it were against nature but onely that whereto we are fitted by it Because if wee euer follow nature wee shal be able to keep an euen and a constant course both of our whole life of eâ—…erie action then which there is nothing more com ly whereas if wee imitate the nature of other men omitting our owne wee cannot keepe that euennesâ—…e which we ought This hee 〈◊〉 plaine by a certaine similitude That as wee are to vse that speech onely which is known vnâ—…o vs lest chopping in Greeke or other straÌ„ge words as some do we be worthily scoffed at so wee are to keepe an euennesse in all our actions our whole life that no contraâ—…ietie appear at all Again he teacheth that the differences of natures are of so great power that that may bee commendable in one which should bee faulty in another As for example that one man ought to lay violent handes vpon himselfe which should be reproueable in others in the same cause This hee instanceth in M. Cato slaying himself rather then to yeeld vp himself to Cesar in Africke as others did wheras it had bin faultie in the rest of them to haue done the like because their liues had bin more pleasant and their maners more mild yet in him it is coÌ„mended for that he was of such an vncredible grauitie by nature and had confirmed the same by perpetuall constancie and alâ—…o had euer remained in this determinate resolution that hee would rather die then behould the tyrants race 2. In comparing the faults of Vlysses and Aiax together That whereas this was an honour to
principally becommeth a man vnlesse he shall afterwards perceiue that hee hath 〈◊〉 in his choice which if it happen as he sheweth it may well he directeth whâ—…t is to be don viz. that he must theâ—… make a change of his course purposes And for the manner of effecting heereof that if the 〈◊〉 serue and 〈◊〉 thereto it may then be made more easily commodiously 〈◊〉 if not it is to bee made more leasurely and as by little and little And that we are to doe heerein as wise men in breaking off their friendship with such as they would â—…aine be shut of who thinke it more coÌ„uenient to break off with theÌ„ by little little then to cut them off of a suddaine And yet euer to obserue this caution in our chaÌ„ge That when we haue thus changed wee may bee thought to haue done it vpon good aduice Here also 〈◊〉 two other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—…ration of 〈◊〉 〈◊〉 ther 's or auncestors in our courses of life spoken of before 1. That we 〈◊〉 that we do not â—…tate their vices 2. If through nature or any other impedâ—…ment wee cannot 〈◊〉 certaine things which were commendâ—…ble in them like as he instanâ—…eth in the elder 〈◊〉 〈◊〉 who could not to imitate his father as the other 〈◊〉 son did his through â—…ickliness Or if we be not â—…o fitted for pleading or defending causes or for making orations like speeches to the people or to follow the wars or the like that yet we are to â—…e careful to performe those things which are in our power as iustice fidelitie liberalitie modestie and temperance in the best â—…ort that we can that so what is lacking in vs may bee lesse missed Finally he concludeth this poynt vrging the care of it That sith indeede the best inheritaÌ„ce which can be left by fathers vnto their children which is more worth then any patrimonie is the glorie of their vertues and worthy deeds and for that cause seeing to be a staine thereunto is both a foule fault a great shame therfore euâ—…rie one should the more warily looke to the right imitation of them And thus he endeth this matter making an entraunce to the discourse following of the diuersiue of Duties in regard of ages c. Chap. 45. What things doe properly become youth IT is therefore a young mans dutie to reuerence his elders and to chuse out of them the best and most approued whose counsel and authoritie he may relâ—…e vpon For the vnskilfulnesse of youth is to bee directed and gouerned by the wisdome of old men This age is also to be specially refrained from lust and to bee exercised in labour and patience both of minde and bodie that their industry may excell both in martiall and ciuill duties Moreouer vvhen they will refresh their mindes and giue themsâ—…lues to pastime let them beware of intemperance and remember to obserue modesty which they may doe more easily if they will have their elders also pâ—â—sent at such things Chap. 45. Here â—… teacheth the speciall duties of young men what things do become them as 1. That they reuerence their elders 2. That they chuse out amoÌ„gst the ancienter the best and most approued whose counsell and authoritie they may vse and rely vpon The reason whereof â—…s because the vâ—…skilfulnesse of youth is to be direc ted by the wisedom of the auncient 3. That this age is specially to bee reâ—… from lustfulâ—… pleasures and to bee exercised in labour and patience both of minde and body that they may excell in martiall cruall duties their industrie bee sâ—…ene therein 4. That when they desire to recreate themselues with sports they carefully beware of intemperance remember modesty And to this end he thinketh it fit that they should haue som of the ancienter present at such recreations wherin otherwise might be danger of any intemperance or immodeâ—…ty Chap. 46. What things do chiefly become olde age BVt the labours of the body are to bee diminished in olde men and exercises oâ—… the mind seeme meere to be increased And they must doe their endeauour that they principally 〈◊〉 both their friends and the youth chiefly the Common-weale vvith counsell and wisedome But nothing is more to bee taken heede of to olde age then that it giue not it selfe ouer to lithernesse idlenesse Riotousâ—…esse also as it is dishonest to euery age so to olde age most shamefull But if the intemperance of lust shal moreouer bee ioyned therewith there is a double mischieâ—… because both age it selfe receiuâ—…th shame therby and it causeth the young mens intemperance to bee more shamelesse Chap. 46. 〈◊〉 〈◊〉 setteth downe some Duties of olde men as especially concerning them as 1. â—…hat they diminish the labours of their bodies and increase the exercises of the minde 2. That they vse all indeuour to helpe both their friendes the younger sort and chiefly the coÌ„monweale by their counsell wisdom 3. That they beware in any case that they giue not themselues ouer to lithernesse and idlenesse 4. That they take heed of riotousness because as it is dishonest to euerie age so in olde men it is most shamefull 5. That they more heedfully auoide all intemperance of lust because that ioyned with riot or sloth is a double mischiefe for that both age it selfe receiueth shame therby and also that it maketh the younger sort to be more shamelesse and ouâ—…ragious in al intemperance Chap. 47. What things are befitting the person of the Magistrate ANd this indeed is not from the purpose to speak of the Du ties of Magistrates of priuate men of citizens and of strangers It is therefore the proper office of a Magistrate to consider that hee represents the person of the Citie that he ought to maintaine the honour reputation thereof to see the statutes obserued to make lawes and to remembâ—…r that those things are committed to his charge 〈◊〉 behooueth also a priuate man to liue vnder the like lawe as the rest of the citizens neither as an vnderling and abâ—…ect noâ—… hearing himselfe too high and also to seeke those things in the CoÌ„mon-weale that are quiet and honest For wee are vvont both to thinke and to call such a one a good citizen But it is the dutie of a stranger and alien inhabitant to â—…eddle with nothing 〈◊〉 his owne â—…ulinesse 〈◊〉 to enquire of another mans matter and to bâ—…e no whit curious in a strange CoÌ„monweale Thus for the most parte Duties shall be found ouâ—… when it shall be enquired what is decent and what is befitting persons times and ages And there is nothing that
goodly house which he had built in the palace yet such as was befitting him is reported not onely to haue receiued much honour but also through the concourse of the vulgar sorte to view it and of other beholders to haue bin aduanced to the Consulship being otherwise a man but new ly comne vp 2. By another example of Scaurus contrarie to this who building beyonde his est 〈◊〉 ouerthrewe himselfe therâ—…y For â—…owsoeuer â—…ee was made by Octauius the first Consull of hâ—…s family for it and was a noble mans son yet he brought into his â—…nlarged house together with the Consulship not onely a repulâ—…e but also shame and miserie in the end wheÌ„ hee was not able to maintaine it And therefore heer he giueth two rules to this purpose 1. That a mans honour is to be set out by his house and not to bee wholly sought from his house 2. That the maister is not to looke to be graced by his house but his house by him A second precept for such buildings is this That a man therein haue regard not only of himself but also of others And therefore in great mens houses into which many strangers are to bee receiued a great number of all sorts to bee admitted there must bee speciall prouision for conuenient roome so as it may bee large enough and the owner able to main tain the port that it may euer be wel fild for that otherwise a large house may proue a disgrace to the maister if it come to be solitary especially if it was euer well filled by another maister This disgrace hee exaggerates by the odious speeches of the passers by as might be truly verified of many in his daies A third precept is that in such buildings a measure be kept for sumptuousnesse and magnificence Because thereby otherwise ariseth much euill euen by the example The reason is for that verie many do earnestly imitate the workes of princes chiefly in this behalfe although they neuer regarde their vertues This he instanceth in L. Lucullus a singular man for vertue yet none imitated him in that but verie many in the sumptuousnesse of his man our places And therefore hee concludeth that in all these things a measure is to bee kept and all to bee reduced thereunto and finally that that same mediocritie is to be referred to the common vse and ornament of life Chap. 54. Three things to bee obserued in the whole life MOreouer in euery action we vndertake three things are to bee obserued First that appetite obey reason then which nothing is more meet to preserue Dutie Secondly that wee consider how great the matter is which wee desire to bring to passe and that neither greater nor lesse care diligence be vsed then the cause requireth A third thing is that wee take heede Al. that we moderate those things which appertaine to liberality by an honest shew and seemly grace And the best meane is to keepe that comelinesse whereof we spake before not to goe beyond it Also the chiefe of these three is that appetite obey reason Chap. 54. In this chapter T. setteth downe three things to bee carefully obserued in a mans whole life as much tending to the gracing thereoâ—… and so of euerie particular action 1. That appetite will euer obey reason then which he teacheth that nothing can bee fitter to preserue vs in the way of vertue 2. That wee consider wisely of each matter which wee desire to bring to passe and so also of a meet diligence for the sure effecting thereof and neither more nor lesse care then the matter requireth 3. That in things which chiefely appertaine to honesty wee euer moderate all by retaining a decent shewe and seemely grace according to our place estate and in all things euer to striue to keepe that comlinesse which hath bin taught and not to goe beyond it Finally he concludeth that yet of these three this is the chiefe That appetite euer obey reason Chap. 55. Comelinesse from the place and time NOw wee are to speake of the order of things and opportunity of times and herein is contayned that know ledge which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not this which we interpret moderation in which wordeâ—… modus viz. a mean is comprehended But this is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which is meant a keeping of order As therefore wee call the same discretion is thus defined of the Stoicks that discretion is the knowledge of setting those things which shall bee done or said in their proper place And so it seemeth there will be the same power of order and disposing things aright For thus also they define Order to be a composing of things in apt and conuenient places And place they say belongeth vnto action but opportunity vnto time Also the time conuenient for the doing of any thing is called in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latine it is called occasio So it is that this discretion which wee interpret as I haue said is a knowledge of the opportunity of fit seasons to doe any thing Yet there may be the same definiâ—…ion of prudence whereof wee spake in the beginning But in this place we dispute concerning moderation and temperance and other vertues like vnto these Therefore vvhat were the properties of prudence haue been shewed in their place But what things of these vertues wherof wee haue begun to speake do appertain to discretion and to their liking with whom we liue are now to be shewed Chap. 55. Here T. about to teach how comlinesâ—…e is to be kept iâ—… regard both of place time viz. in obseruing the right order of doing things and fiâ—…test opportunities of times for the same sheweth 1. That therein is contained that knowledge which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meaning theâ—…eby not that which the Latines expour dâ—… modesty viz. moderation in which word modus to wit a meane is compreâ—…ended but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. discretion or keeping order 2. He teacheth how this is defined by the Stoicks viz. That discretion is a science of setting those things which are done or said in their proper place and order And so maketh it nothing but a facultie of ordering disposing things aright Because thus they define order also That it is a composing of things in apt and conuenient places And say that place belongeth to action but opportunitie to time 3. For the time coÌ„uenient for the doing of things hee first sheweth it by the names that it is called in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latine oâ—…casio and then defineth it that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a knowledge of the opprotunities or fit seasons to doe any
giuen * vnto the former studies q and also the tossing * ceaseth q keepe vs. q thinking or contemplation q labour q thought and mouing q is conuersant q consulting q concerning honest things * to the good and blessed life q And indeed q three other vertues q that reason or consideration doth extend it selfe most largely q wherein there is contaâ—…ned the societie c. q in which q splendour * whereof q â—…re named * bountifulnesse q to this q it is lawful to call * gentlenesse q first q not any man hurt any one q wrong * The next or secondly * his owne peculiar for himselfe or priuate q But no. * possession or tenure * waste grounds or places without inhabitant q obtained in warre q of which it is don q field called Arpinas * accounted the Arpinatians field Thusculan of the Thusculanes q field called Arpinas * setting out q like q like * sith that q had bin * the owne of euery one * enioy * chanced q to euerie one or to himselfe * befallen him * breake * of fellowship amongst men q of Plato * onely q que for enim * claime q our parents clayme a part * as the Stoiks hlode * that all * are created q begotten * for mans cause q some may profit others * benefit or helpe q In this * we are bound q a leader q to bring into the midst q receiuing * knit q fellowship of men amongst men q fidelitie or faithfull dealing Al And faithfulnesse is the foundation of Iustice. * all agreements * more difficult q studiously q belieue * that faithfulnesse is named thereof q that which was said is done * performed q Tullie teacheth that there are two kindes of c. * two kindes of q may arise or be deriued * belongeth q bring in or doe iniurie * put or driue away * choler * perturbation q to bring violent hands to his fellow * doth not defend noâ—… 〈◊〉 iniurie to be don to others q for the cause of hâ—…rting q come or proceed q thinketh * that except q shall incur some damage q affected or touched q some q attempt * iniurie q haue coueted or earnestly desired q which vice q lie open or extend it selfe most largely q a greater courage or stomacke q belongeth or hath a respect q gratifying q riches q that any money or any summe of money was sufficient c. q with the fruits or increase whereof * if he were not able to maintaine an arâ—…ie with his reuenew q nourish q Also q preparations q tricking or adorning * finenesse * meanes q it is effected q should be q amplifying or incâ—…rease of the goods of a mans family q fled or shunned q very many q brought especially q that a forgetfulnesse of Iustice should take them q haue or shall fall q honours q sacred fellowship * reacheth further q of that sort * be cheefe * therein falleth out for most part so great contention q is made or happeneth * storme raised of late by Caius Cesar c. q peruerted or turned topsie turuie * the lawes of God and man * for the cause of that principalitie q opinion * stoutest stomacks or brauest mindes q it is to be looked to q lest it be any thing offended in that kinde or behalfe q it verie much concerneth * wrong q any perturbation or vpon a hotte blood as it is called q to a time * of set purpose or consultation q things * easier q befall q motion or passion * deuised thoght of bâ—…fore * pâ—…epared for * enough hath bin spoken q bringing in or offering iniurie q spring or growe q And. q moe q â—…termitting * to defend one another q forsaking q they will not q to take vpon them or vndergoe q enmities or ill will q cost q sluggâ—…shnesse ignorance or cowaâ—…d linesse q occupations * helplesse q to saue harmeless q Therefore we must looke q lest it be not sufficient q in Plato concerning the Philosophers q them to be iust therfore q conuersant or exercised q tracing or searching out of the truth q depise q account for nothing or make no reckning of q most part of men * greedily seeke after q coÌ„cerning which q to fight with swords contend or braulâ—… q offering iniurie q letted by a desire of getting learning q in truth he thinketh q them not about to come to the commonweale or to intermeddle in q but compelled or inforced or were they not compeld * more reason that it should be done q with good will without constraint q well done q that same is iust to if it be done voluntarily * loue * looking to their houshold affaires q by a certaine hate or some grudge q themselues to do or to follow q themselues to do or to follow q may be thought * fellowship q nothing of study nothing of labour nothing of substance q Because therefore after we haue declared the two kindes of iniustice q either kinde q to iudge easily * loue or flatter our selues too much q it is hard to take care of other mens matters q Terentian Chremes q thinketh nothing to be strange to him of that which appertaineth to man * estranged from q But yet q evther prosperous or crosse q befall * as ye would say q commaunde or teach well q equitie it selfe * is apparant q by it selfe q declareth q a cogitation of inâ—…urie * that duties are q for circumstances q officious q it be departed q Apex is taken for the highest top of any thing heere for â—…ice quiddities or extremities of law * seasons q fall out often q worthy of * become cleane otherwise q as it may be iust c. q furious q it becommeth q them to be referred * that hurt be done to no man * next q it be serued to the common profit viz. that the coÌ„mon commoditie be preferred q duty is changed when as c. * remaines not q the same q for some promise may fall out and couenant q that it may be vnprofitable to be effected * that * reported in stories * performed * See the marginall note in the latine bookes q depriued * boones q he being angry * asked * for the death q the greatest mourning q neither those promises are * fulfilled q promised q profit * made the promises * that the greater losse should be * harme q put before or preferred to the lesse q shall appoint or promise * that you will come to be an aduocate or counsellour to speake for another in his matter which is in hand q doe * promised q it was promised q depart q complaine himselfe to be left destitue q
priuate commodities 2 Another is that they haue care for the whole body of the CoÌ„monweale lest whilst they vphold som one part they leaue the rest destitute For as a gardianshippe euen so the gouernement of the Common-weale is to be vsed to the commoditie of them who are com mitted to be gouerned and not of them to whom it is committed But who so prouide for one part of the people that they neglect another part do bring in a most pernicious matter into the Commonweal to wit sedition and discord wherupon it falleth out that some seeme popular some affectionate to the nobility but few to the whole Hereupon great dissentions sprang amongst the Athenians and not only seditions but also pestilent ciuill warres in our Common-vveale Which a graue stout citizen and worthie of rule in the Common-weale will fly and hate and will giue himselfe wholly to the Commonweal neither will hee hunt after riches or power and vvill so defende the whole estate that hee may prouide for all men Neither in truth will hee bring any man into hatred or enuy by false accusations but will alwaies so cleaue to iustice and honestie that so that hee may maintaine it hee will incurre the grieuous displeasure of any and desire death rather then forsake those things which I haue spoken of Chap. 29. Tully here about to set downe some Duties of ciuill gouernours teacheth that they must euer obserue two precepts of Plato 1. That they alwaies prefer the common good before their owne priuate and referre all that they doe thereunto 2. That they euer haue care for the whole body of the common wealth lest vpholding som one part they leaue the rest destitute For the first of these he sheweth it by the example of a gardianship That as it is to be vsed for their commoditie who are committed to be gouerned not of them to whom they are committed so it must be in the commonweale For the second hee confirmeth it by a dangerous effect that otherwise may insue That prouiding for one part with the neglect of an other cause sedition and discord which are most pernicious to the commonweale And moreouer that some of them seem popular others set to please the nobilitie but fewe that regard the whole The mischiefe hee manifesteth by particular instances both amongst the Athenians and them selues That heereupon great dissentions sprung among the Athenians and not onely seditions but also pestilent câ—…uill wars fel out in their owne coÌ„monweale Now these things he teacheth to bee such that a graue and stout citizen fit to beare rule will slie and giue himselfe wholly to the care of the common wealth without hunting either after riches or greatnesse and will so defend the whole state as he may pro uide for the good of each one Lastly hee noteth this as another property of a worthie magistrate that hee will not bring any into hatred or disgrace by false accusations but contrarily will euer so cleaue to iustice honestie as that he will rather incur displeasure or danger yea euen death it selfe then leaue the maintenance iust defence thereof Chap. 30. To contend vehemently about honours to bee contrarie to the dutie of a valorous minde AMbition striuing for promotion is of all other most miserable Concerning which it is notably spoken in the same Plato that they who would contend among themselues whether of them should rather rule the CoÌ„mon-weale should do after the same fashion as if Mariners shold striue which of them should chiefly gouerne 2 And the same man hath Al taught vs that we should take them for enemies who beare armes against vs and not those who desire to preâ—…erue the CoÌ„mon-weal by their discretion as was the dissension betweene Publius Africanus Quintus Metellus without any bitternesse In this chapter Tully teacheth that mâ—…n of worthie resolutions ought to beware of ambition and all bitter contending for promotion bearing rule as a thing verie miserable This hee teacheth by two testimonies of Plato 1. Comparing their contentions to the contentions of mariners striuing which of them should gouerne the ship in the meane time indanger all And secondly directing that wee should take them onely for enemies who beare armes against vs notthose who striue to helpe to preserue the coÌ„monweale by their discretion This later sort of contention Tully approoueth by the example of the dissension between P. Africanus and Q. Meteilus which was for the more safe preseruation of the common weale without any bitternesse Chap. 31. It is the property of fortitude to moderate anger 1 NEither certainely are they worthie to be heard who shall hold opinion that we are to be furiously 〈◊〉 angrie with our enemies and doe iudge it the propertie of a magnanimous and valiant man 2 For there is nothing more commeÌ„dable nothing more seemly for a great and noble personage then placability and clemency 3 Moreouer amongst free people and where there is equality of law there must be vsed also gentlenesse and noblenesse of courage as they cal it lest if wee bee angry either with those who come out of time or who aske impudently we fall into testinesse both vnprofitable and odious And yet gentlenesse and clemency is so to be approued that seuerity be vsed for the Common-weales sake without which a Citie cannot be gouerned Chap. 31. Heer Tullie about to teach that it is the property of true fortitude to moderate anger 1. Reproueth them as vnworthie to be heard who houlde this opinion That we are to be exceedingly angry withour enemies and iudge it to bee the propertie of a valiant man 2. Sheweth that coÌ„trarily nothing is more commendable nor more beseeming a great noble personage then placabilitie clemencie Thirdly that amoÌ„g all free people and which inioy equalitie of lawe mildenesse gentlenesse must be ioined with nobleness of mind Because otherwise the magistrates being angry either with such as come at vnfit times or who are too boulde or importunate fall into testinesse or rage which is both vnprofitable and odious Lastly giueth this caution that yet gentlenesse and clemencie are so to be approued of that seueritie be also vsed sometimes for the common good for that without it a citie cannot bee gouerned Chap. 32. We must especially abstaine from anger in all kinde of Correction ALL punishmeÌ„t ought to bee voide of contumely and not bee done to serue his turne who punisheth or rebuketh any but to the commoditie of the Common-weale 3 We must also beware that the punishment be not greater then the fault 4 And