adding and deducting what summe riseth of the rest wherupon we may vnderstand how much is due to euerieman But as neither physicians nor capteins nor oratours although they haue coÌ„ceiued the rules of their science can attein anie thiÌ„g worthie great praise withoute vse and practise so those rules of keeping dutie ar in deede taught vs that we our selues should putte them in vre but the hardnesse of the mater also requireth vse and exerâ—…se And how honestie from which â—…utie springeth is setched oute of those thinges that be within y â— law of mannes felouship we haue in a maner saide inough But we must note that wheras ther bee fowre generall kindes of vertues pointed out froÌ„ the which honestie and dutie should flowe y â— seemes to shine brightest which is wrought with a greate and loftie corage despisig worldly vanities And therfore in reproche it is commonly redie if any such thing may be said as this You yongmen iwis carie womens hertes That virgin a mannes Likewise if ought be like to this A goodlie great spoile at Salmacis wonne VVithout anie blood or swette was it donne And on the other side in praises those deedes that be done manfullie notablie with great corage I wot not how as with opeÌ„ mouthe we commend Herof came the rhetoricians large feelde vpon Marathon Salamis Plateians Thermopylanes LeuctriaÌ„s and Stratocles herof our Cocles herof the Occians hereof Cneus and Publius the Scipiocs herof Marcus Marcellus and other innume rable and speciallie the people oâ—… Rome did exceede in greatnesse oâ—… corage And their desire of martia glorie is declared in that wee see their images of honour be set vp fâ—… the most parte in warrlike aray But if that hawtienesse of corage which is seene in perels and trauailes be voide of iustice and doth not fight for a common safetie but for a priuate profit it is to bee reckened faultie For that not only is not the propertie of vertue but rather of brutishnesse setting all humanitie aside Therfore manlinesse is well defined of y â— Stoikes where they saye it is a vertue that fighteth in defence of equitie Wherfore noman y t hath atteined the glorie of manlinesse euer gott praise by wylie traines and craftinesse For nothing may be honest that is voide of iustice A worthiâ—… sayeng therfore is that of Platoes who saieth That not onelie the knowledge which is seuere from iusâ—…ee is rather to be called subteltie 〈◊〉 wisdome but also the corage which is forward to daunger if it be sett on for ones owne greedi nesse and not for a comem profit may rather beare the name of lewed hardinesse than of man linesse Wherfore who bee manlie men stouteherted those same we wonld haue also be good and plain louers of trouth and nothing at all deceitfull which come oute of the middest of all the praises of iustice But this is odious that in such hawtienesse greatnesse of corage ther groweth a wilfulnesse veriesoone an ouerseeking of rule For as it is in Plato that it was all the maner of the Lacedemonians to be enflamed with desire of conquering so as euerie man dooth moste excell other in greatnesse of corage he will likewise be the verie hyest ouer all or rather withoute pere And when you couet to bee aboue all it is hard to keepe au equitie which is moste proper to iustice Wherof commes topasse that they can not abide to be bridled neither with reasoning nor with anie common and rightfull order of lawe and they becomme in the commonweale for the moste parte giftgiuers and partmakers that they may attein to y â— greatest power and bee rather by might superiour than by iustice equall But the harder it is to maister the affection the worthier is the mastrie For ther is no season that ought to bee withoute iustice They therfore bee counted manlie of greate corage not who doo anic wronge but who withstande it But a true and wise stoutehert iudgeth that honestie which nature chieflie foloweth to stand in deedes and not in glorie and hadde rather bee than seeme the chiefe For whoso hangeth vpon the wauering of the vnskilfull multitude he is not to be counted amonge the nouÌ„ber of manlie men But as euerie man is of the hyest corage and disirous of glorie so is he soonest egged to vniust doinges Which is indeede a verie slipper place bicause scase ther is anie man founde who when he hathe susteined trauailes and auentured daungers dooth not desire glorie as reward of his dooinges A manlie corage and a greate is alwaies by twoo thinges chiefly discerned wherof the one standes in the coÌ„tempt of outward thinges when it is persuaded that a man ought not either to esteem either wish or desire anie thing but that is honest and vnseemlie to yeelde to none neither man nor affection nor chaunce of fortune The other thing is y â— when you be so disposed in corage as I said before ye doo great entreprises and those same right profitable but yet verie hard and full of trauail and daunger bothe for life for manie thinges that to life doo beloÌ„ge All y â— glorie and honour of these twoo thinges I adde ther to the profit standes in the latter but the cause meane that makes manlie men is in the former For in it is that which maketh eâ—…cellent corages and such as despise the worldes vanities But thissame resteth in twoo thinges if bothe you iudge that onelie to be good which is honest also be free froÌ„ all moodinesse of minde For it is to be counted the part of a greate and manlie corage bothe to sett light by those thinges which doo seem precious and gorgeous to the greater noumbre and also to despise the same with a sted fast and grounded iudgement and likewise it is a signe of mightie corage and great sted fastnesse so to beare those thinges which seeme bitter and be much soÌ„drie waies tost in maÌ„nes life and fortune as nothing you swarue from the order of nature nor the worthinesse of a wiseman And it is not meete that he be subdued with desire who is not subdued with feare nor y t he be ouercoÌ„me with pleasure who hath showed himself vnable to be ouercoÌ„me with trauail Wherfore bothe these faultes ar to be auoided and also couetousnesse of money is to be eschewed For nothing is so much a signe of a small and sleÌ„der corage as to loue richesse nothing ther is honester and nobler thaÌ„ to despise money if you haue it not if you haue it to bestowe it in bounteousnesse and liberalitie We must also beware of desire of glorie as I said tofore For it pulles awaie the freedome of the minde for the which all the endeuour of stouteherted men should bee And verelie we ought not to seeke for rule but
enterprise I pray you in warre was euer done so greate what triumph is ther with it to be coÌ„pared For I may sonne Marke glorie before you to whome bothe the inheritance of this glorie the imitatioÌ„ of my deedes dooth pertein Cneus Pompeius a man flowing full of martial praises gaue me this commendatioÌ„ in the hearing of manie that he said he should in vaine haue borne awaie the third triumph except by my furderauÌ„ce in the commonweale he shoulde haue had a place where he might haue triumphed Homemanhod then is not inferiour to martiall in which also we must bestowe more labour and studie than in this For allwaies that honestie which we seeke in a hawtie and a princelie corage is wrought by y â— strength of the minde and not of the bodie Yet the bodie must be exercised and brought in such plight as it may be able to folowe counsell and reason in executing maters tâ—…steining trauail But y t honestie wherafter we serch allholle coÌ„sisteth in y â— care casting of the minde wherin they bring nolesse commoditie who robed doo gouern the coÌ„monweale than they doo who armed doo make the warres And therfore by their aduise oftentimes warres bee either not begonne or ended manie times atteÌ„pted as by Marcus Catoes couÌ„sell was the third Punik warre wherin the authorite of y â— dedde maÌ„ auailed Wherfore rather wisdoÌ„e in determiniÌ„g thaÌ„ maÌ„linesse in fightiÌ„g is to be desired but we must beware y â— we take not vp y â— mater by aduise more to auoide warr than for cause of profit And so let warre be takeÌ„ in hand as no other thing may seeme but peas to haue been sought And it is verilie a token of a maÌ„lie corage and a constant not to be disquieted in rough stormes nor in making a hurl to be thrust froÌ„ his place as they saie but to folowe the couÌ„sell of a preseÌ„t corage nor yet to swarue froÌ„ reason Notwithstanding the one commes of corage the other proceedes of a greate witt to fore conceiue in minde thinges â—…ocoÌ„me soÌ„mewhat before to appoint vpoÌ„ what may befall on both sides what is to be done wheÌ„ anie thing shall happen nor to coÌ„mitt ought y t at anie time one should haue cause to saie Had I wist These bee the workes of a greate loftie corage leaning vpon prudence couÌ„sell But for a maÌ„ to vse himself rashlie in feelde so to buckle with y â— enemie hand to haÌ„d it is a certein brutish beastlike thing but wheÌ„ time is necessitie requires a maÌ„ must fight hand to hand preserre death before slauerie and shame But touching the razing and sacking of cities this greatlie is to be considered that nothing rashlie nothing cruellie be done And it is y â— conditioÌ„ of a stouthertedman in y â— end of broyles to poÌ„nish y â— offeÌ„ders to saue y â— multitude in euerie estate to maintein right and honestie For like as ther be as I said tofore who doo preferre martiall feates before citiecauses so may ye finde manie to whome daungerous and hotebrained deuises seeme gloriouser and greater than quiet couÌ„sels We must neuer by seking to esâ—… perell deserue to seeme cowardes dastardes but this we must taâ—… heede of that we put not our selue in daunger without cause for thâ—… can be nothing foolisher than so 〈◊〉 doo Wherfore in auenturing daâ—… gers the gyse of the physicians is 〈◊〉 be folowed who doo lightlie cur the lightlie diseased but to sorâ—… sicknesses they be driueÌ„ to ministe dauÌ„gerous doutefull medicines Therfore in a caulme to wish a sorâ—… tempest it is a mad maÌ„nes part buâ—… to make shift in a teÌ„pest by all maner meanes it is a wisemaÌ„s propertie so much the more if ye attein more good when the thing is past than harm whan it was in doute But the doing of maters be daungerous partlie to those which take theÌ„ in hand partlie to the coÌ„monweale And also soÌ„me be brought in hasard of their life soÌ„e of their glorie soÌ„me of the peoples fauour We ought therfore to be redier to adueÌ„ture our owne thaÌ„ coÌ„mon perels to fight sooner for honour glorie than for other commodities But there haue been founde manie who for their countrey wer redie to spende not onelie their substaunce but also their life thosesame yet would not bee content to lose one iote of their glorie no not though the commonweale woulde require it as Callicratides who when he was captein of the Lacedemonians in the Peloponnesian warre had done manie thinges worthilie in the end â—…uerturned all when he did not folow their aduise who thought good to transporte the nauie from Arginnuses and not to fight with the Athenians To whom he made answer how the Lacedemonians that nauie being lost might make for the an other but he could not flee with out his dishonour And this was nodoute to the Lacedemonians a metely sore plage but that was a pestileÌ„t plage wherby the Lacedemonians power fell flatte to the grounde when Cleombrotus fearing enuie had rashely encountred with Epamiuondas How much better did Quintus Fabius Maximus of whom quoth Ennius One wight ther is that hath our welth restored by delayes For he before all rumours did our safetie sette alwaies wherfore in lenger course of time the greater is his praise Which kinde of misdoing must bee also auoided in citiematers For ther bee men who bee it neuer so good that they think yet for feare of enuie they dare not vtter it Whoso shall bee gouernours of the commonweale lette them obserue twoo precepts of Platoes one is that they so mainteine the profit of the commons that whateuer they doo they referre it therto allwayes forgettyng their owne commodities the other is that thei haue care ouer the holle bodie of the commonweale lâ—…ste while thei vpholde somme one parte the rest they leaue destitute For like as gardenshippe euen so gouernment of the commonweale ought to bee vsed to the profit of them who ar coâ—…itted and not of them to whom it is committed But whoso prouide for parte of the people and of parte bee recklesse they bring in sedition and discorde the thing most hurtfull to the coÌ„monweale wherby it befalleth that somme doâ—… seeme peoplepleasers somme affectionate to nobilitie but fewe to the holle Herof sprange greate dissâ—…on among the Athenians and in our commonweale not onelie seditioÌ„ but also sore ciuil warr the which a graue and stoute citiezen and worthie of rule in the commonweale will flee and hate and giue himself holle to the common-weale and nother hunt after riches nor power but will so defende the holle state as he maie prouide for all men Nor by false accusations wil he bring anie man
whatso is done manfullie and with a greate corage that dothe seeme meete for a man and coÌ„melie whatso goeth contrarie that as it is dishonest eueÌ„ so it is vncoÌ„elye Wherfore this coÌ„melinesse wherof I speake doth pertein to al honestie in dede and so perteins that not after a certein hidden sorte it is seene but standes in open sight For a certein thing there is that becommeth and the same is percâ—… in euerie vertue which more by imaginacion than in dede may bee seuered from vertue For as goodlinesse and beautie of bodie can not bee parted froÌ„ helth so this coÌ„melinesse wherof we treate is alltogither blended with vertue but yet in ones minde and thought it maie bee diuided But the discription therof is on twoo sortes For bothe wee conceiue a generall commelinesse to bee which in all honestie hathe to doo and an other speciall coÌ„melinesse vnder this which belongeth to euerie particular parte of honestie And that former thus in a maner is wonte to bee defined that it is coÌ„melie which is agreable to mannes excellencie in that wherin his nature is differeÌ„t from other liuing creatures But they define the parte which is vnder the generall in such wise that it they will haue to bee counted commelie which is so to nature agreable as in it maie appeare bothe measurablenesse and temperaunce with a certein honest showe That these bee thus ment of the philosophers we maie gesse by that comelinesse which the poets folowe whereof in an other place we are wont to saie more But then we faie the poets keepe that grace which becommeth wheÌ„ it that to eche persone is sitting bothe is done and saide as if either Eacus or Minos should saie VVell let them hate all whyle they stand in fearâ—… or this His childrens graue the parentself now is vncomelie it should seme bicause we haue herd that they were iust men But Atreus saying so it is liked of y â— hearers bicause the speeche is fitte for the persone But poets will iudge by the persoÌ„ what is comelie for euerie bodie howbeit nature herself hath put vpon vs a personage of great excellence and preeminence aboue all other liuing creatures Wherfore poets in the great diuersitie of persones will espie what is fitte euen for the wicked sorte and what becoÌ„meth them But seeing the parts of stedfastnesse measurablenesse temperaunce and shamefastnesse bee appointed vs by nature and seeing the same nature teacheth vs not to bee recklesse after what sorte we behaue ourselues to euerie maÌ„ it coÌ„mes to passe that bothe it appeareth how farre that coÌ„melinesse whiche apperteins to all honestie dothe reache and this also which is marked in euerie sere kinde of vertue For as the beautifulnesse of the bodie with proportionable making of the lymmes mooueth a mannes yies and deliteth them euen with this that all the parts with a certein grace agree togither rightso this coÌ„melinesse that shineth abrode in our life winneth their liking with whom we liue by an order stedfastnesse and measurablenesse in all our wordes and deeds There must bee vsed therfore a certein reuereÌ„ce toward meÌ„ bothe to euerie one of the best sort also to the rest of meaner degrees For it is not onely a signe of an arrogaunt bodie but also of one altogether lawlesse to be reckles what euerie man thinketh of him But ther is a difference bitwene iustice and shamefastnesse iu euerie respect that is to bee hadde It is the parte of iustice to offer men no violence of shamefastnesse to offende nobodie wherin the nature of coÌ„melinesse is moste thoroulie seene These things thâ—… declared I think it sufficiently coÌ„ceiued what thing that is which wee saie becommeth But the dutie that proceedeth of commelinesse chieflie taketh this waie which leadeth to the agreeablenesse preseruacion of nature whoÌ„ if we will folowe as gyde we shall neuer go amisse and shall folowe bothe y â— which hath in it wittinesse and thorousight by nature and that which is agreeable for the felowshippe of meÌ„ and that which is earnest and manlie But y â— greatest effect of coÌ„melinesse standeth in this part of vertue wherof we now treate For not onelie y â— moouings of the bodie which agree to nature ar to bee alowed but much more the motions of the minde that likewise bee agreeable to nature ar to bee commended For the power of the minde and of nature standes in twoo partes The one is placed iÌ„ apperite which in greeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this hither and thither haleth a man the other hath place in reason which teacheth and showeth plainelie what is to bee doone and what to be refused So falleth it that reason ruleth and appetite obeyeth But all our doinges must be without rashnesse and necligeÌ„ce neither ought a man to doo any thing wherof he is not able to render a proouable cause For this in a maner is the definition of dutie But wee must bring to passe that our appetites obey reason neither runne before it neither for slouthe or dastardlinesse dragge behinde it and that they bee quieâ—… and voide of all sturre and trouble of the minde Wherby all stedfastnesse and measurablenesse shall appeare in sight For appetites which go ouerfarre astraie and as it wer ouerhatte either in loÌ„ging after things or in fleeing from things bee not stâ—… inough by reason these without doute excede their boundes measure For they forsake and sette aside obedience nor yet doo yeelde to reason whereunto they bee made subiecte by the law of nature By such motions not onelie mennes mindes bee troubled but also their bodies We maie see it in the verie faces of the angrie or of them who either with anie lust or with feare bee styrred or in ouermuch pleasure doo reioice for ther with the countenaunce voice moouing râ—…stiÌ„g of theÌ„ all is chauÌ„ged Of which things this is gathered to the intent we may return to the fourme of dutie y â— all appetites ar to be pulled in assuaged that we must take good heede and diligence y â— we do nothing rashlie and veÌ„turouslie nor vnaduisedlie and necligently For we bee not to this end eÌ„geÌ„dred of nature y t we should seeme to bee created for plaie iest but we be rather borne to sageness to certein grauer greater studies Yet we maie lawfullie vse iesting pastime but euen as we doe slepe and other restinges at such time as we haue sufficientlie ended graue and ernest causes And the verie maner of our iesting must not be to large nor vnsober but honest and pleaâ—…aunt For as we giue not childern al maner libertie of playeng but such as swarueth not from honest exercises so in our verie iesting let ther appeare soÌ„me light of honest wit To be short after twoo sortes is
ters or at y â—leste be mynded so to doo we must tell also what maner of howse it liketh vs an honorable maÌ„ a prince should haue Whose end is the occupieng therof according to the which the platte of the buildyng must be made and neuerthelesse ther must respect be had to a statelynesse and hand somnesse in thesame We haue herd faye it was an honour to Cneus Octauis who the first of that familie was made Consul bicause in the palaice he had buylded a gorgeous howse full of statelynesse which when people resorting thither had seene was thought to furder the maister a man neewly coÌ„men vp to the atteining of the Consulship This did Scaurus pull downe enlarge the roume of his howses And so Octauius into his howse first brought the Consulship this other a noble and famous maÌ„nes sonne into his enlarged howse not onely brought repulsse but also a staine miserie For a mannes honour must be set out by his howse and â—…ot all his honour sought by his howse nor by the howse the maister but by the maister y â— howse must be honested And as in all thiges els regarde is to be hadde not of a mannes self onely but of other also likewise in a noble mannes howse into the which bothe manye geastes ar to be receiued and a noÌ„ber of meÌ„ of euery sorte is to be admitted ther must be made a prouision for roomethinesse Otherwise a large howse proueth to the maister oftentimes a shame if ther be in it a solitarinesse and speciallie if once with an other maister it was woÌ„te to be well fylled For an odious thing it is wheÌ„ of the bygoers it is sayde O auncient house alas we may see How vnlike a lorde hath lordship on thee Which a man may truly say now a dayes of manie Ye must beware also namelie if yourself be a buylder that beyonde measure in suÌ„ptuousnesse and greate cost you doo not exceede in the which kinde eueÌ„ of the ensample much harme ariseth For diligentlie moste meÌ„ speciallie in this pointe doo folowe the doinges of princes as of Luciê° Lucullus a singular maÌ„ who enseweth the vertue how manie yet haue folowed the great costlynesse of his manourplaces In which thinges ther must doutlesse be vsed a measure that to a meankeping must bee reduced and thesame meankeping must bee referred to the common vse and countenaunce of the life But of these hytherto Now in euerie deede we take in hand three pointes ar to be kept First that appetite obey reason for nothing is meeter than that for the maynteyning of duties Next that it be considerd how greate a thing it is which we minde to bring to passe that neither lesse neither more care and paine be taken than the case requireth The third pointe is that we haue an yie to vse a measure in those thinges which pertâ—…in to an honest showe and seemlie grace The best measure is to keepe the verie seemlynesse wherof we spake before and not to passe those boundes But of these three the chiefest is that appetite obey reason Hereafter touching order of thinges and opportunitie of times we haue to say And this knowledge coÌ„teineth that which the Greekes do name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not this which we interpret Modestia in the which worde Modus is comprehended But that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherin is ment a keeping of order And therfore y â— we may call the same Modestia thus it is defined of the Stoikes y e Modestia that is to saye discretion is y â— knowledge of setting those thinges which ar done or said in their proper places And so of order and placing ther seemes to be all one propertie For thus also they define order to be a framing of thinges in apte coÌ„uenieÌ„t places And place they save coÌ„cerneth the doyng opportunitie the time And time conuenient for the doing in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latine is called Occasio So falleth it that this discretion which we interpret euen as I sayde is the knowledge of opportunite of fitte season to doo a thing But the same definition may be of prudence wherupon we treated in the beginning But in this place we serche after measurekeeping teÌ„peraunce other like vertues Therfore what were y â— properties of prudence in theyr place we haue spoken But what properlie beloÌ„ges to these vertues wherof here we haue begonne to speake which pertein to shamefastnesse and to their liking with whome we liue we must now declare Such an order therfore in our doings is to be vsed that as in an oration well buylded so in mannes life all thinges be accordaunt and agreeable together For a fowle hearing it is and verie faultie in a sage mater to bring in anie table talk or wanton wordes Pericles sayd well wheÌ„ he had Sophocles ioined Pretor with him and they wer commoning aboute their office as by chaunce a well fauoured childe passed by Sophocles sayd Oh ther is a fayre boye Pericles he answered It becoÌ„mes a Pretor Sophocles to haue not only for beariÌ„g haÌ„des but yies also If Sophocles had sayd this same where wrastelers bee allowed he had been free from iust reproofe So greate a force ther is bothe of place and time As for example if a man that shall pleade a cause bee musing to himself in his iourney or inhis walk or if anie other thing he myndeth heedfully he is not reproued but if he doo the like at a feaste he may be thought vnciuil for hauing no regard to the time Howebeit those thiÌ„ges which farre disagree from all humanitie as if any maÌ„sing in the streate or if any other greate disorder ther bee by by they appeare and they greatly neede not our admonitioÌ„ or rules but from these which seeme to bee small faultes and of many can not be perceiued we must the more diligentlie refraine As in instrumeÌ„tes souÌ„ding by strings or blast though neuer so litle they iarre yet that of a conning man is wonte to be fownde so must we liue in this life that nothing chaunce to iarre yea and so much the more as the coÌ„corde of deedes is greater and better than of tunes Wherfore as in instrumeÌ„tes musicians eares doo feele euen the leste discord so if we wil be sharp quick iudges markers of faultes we shall vnderstaÌ„d ofteÌ„times greate thinges by small We shall soone iudge by the setting of the yie bâ—… smothe looking or bending of y â— browze by sadnesse mirth laughter speaking silence strayning falling of y â— voice other such like what is sittiÌ„gly done what froÌ„ duty nature swarueth In which kinde of things it is not vnconuenient to iudge by other of what sorte eche of the is y â— if
rather not to receiue it soÌ„etime or otherwhile to giue it ouer And we must be free froÌ„ al troublesome sturre of minde from desire feare from hertsicknesse and voluptuousnesse angrinesse that we may haue quietnesse of minde and voidnesse of care the which may bring bothe stedfastnesse and also a worthie estimacion But diuers ther bee and haue been who desiring thatsame quietnesse that I speake of haue withdrawne themselues from common affaires and haue gott them to quietnesse Amonge these bothe the noblest philosophers and the verie chief and also certein vpright and graue men neither could abide the maners of the people nor of the rulers and manie of them haue liued in desert places as delited onelie with their homematers These shoote at the same marke y t kinges doo that is to haue neede of nothing to obey noman and to vse their owne libertie whose propertie is to liue asye list Wherfore sithe this is common bothe to the desirous of power those whome I spake of that leade the quiet life the one sorte doo think themselues able to comepasse it if they haue greate welth the other if they bee contented with their owne and a litle Wherin verilie the opinion of nother of them is vtterlie to bee despised but the life of the quiet liuers is bothe easier and safer and lesse greeuous or troublesome to oother and theirs is the profitabler for mankinde and fitter for fame and honour who haue applied themselues to the commonweale and going thorough with greate maters Wherfore perauenture bothe they ar to bee borne withall that take not in hand the commonweale who of an excellent witt haue applied themselues to learning and also they who being letted either by sicklines or soÌ„e other more weightie cause haue conueyed theÌ„selues awaie froÌ„ the coÌ„monweale when they were well content to leaue to other y â— authoritie praise of ruling thesame But to whom ther is no such occasioÌ„ if they saye they sett nought by those thinges that moste men haue in admiratioÌ„ as rule and officebearing to these I think it worthie to be counted not onelie no praise but also a faulte Whose iudgement it were verie hard to disalow in that they despise glorie esteem it as nothing but they seem to feare the troubles and greeues bothe of giuing offence hauing repulses as a certein reproche and defame For ther bee who doo litle agree with theÌ„selues in thinges that be contrarie as soÌ„me moste ernestlie conteÌ„me pleasure and in paine be somwhat tenderer soÌ„me regard not glorie and be broken with sclaunder these thinges they doo not with sufficieÌ„t stedfastnesse But all lingering sett aside offices ar to be taken and the commonweale to be serued of those who haue by nature y â— helpes of dispatch of maters For otherwise can neither the state be gouerned nor the greatnesse of corage be declared And of such as take vpon them the coÌ„monweale nolesse than of philosophers yea and I wott not whether more must be vsed bothe a maiestie a contempt of worldlie thinges which I often repeate and also a quietnesse of minde voidnesse of care for so they shall not be thoughtfull and with grauite and sted fastnesse they shall leade theyr life Which thinges be so much the easier to philosophers as the fewer thinges lye open in their life that fortune maye strike and as the fewer thinges they stand in neede of and bicause they can not take so sorè a fall if anie aduersitie betide Wherfore not withoute cause greater motioÌ„s of mindes be stirred vp in them and greater enterprises ar meete to be compased by the gouernours of the commonweale thaÌ„ by the quiet liuers and therfore the more greatnesse of corage voidnesse of greeucs ought they to vse But whoso dothe coÌ„me to the doing of maters let him take heede that not onelie this he consider how honest the mater is but also that he haue an ablenesse to discharge thesame In the which pointe must be considered that neither ouersoone he despaire for dastardlinesse nor ouermuch haue affiaunce for greedinesse And in all maters before ye go aboute theÌ„ ther must be vsed a diligent preparation But wheras moste men suppose martiall feates to be greater than citiecauses this opinion is to be abated For many haue sought warr oftentimes vpon desire of glorie it commonlie befalleth in greate wits corages so much themore if they be men fitt for chiualrie and desirous of warrfare But if we miÌ„de to iudge trulie ther haue been manie citiematers greater nobler than martiall For though Themistocles be rightfullie coÌ„mended and his name is more famous thaÌ„ Solons and Salamis is cited a witnesse of his moste glorious victorie it is preferd aboue that couÌ„sell of Solon wherwith he first ordeined the Areopagites yet nolesse praiseworthie is this than that to be adiudged For that but once auailed this shall for euer auaile the citie By this counsell the lawes of the Athenians by this the orders of their elders bee preserued And Themistocles can alledge nothing wherwith he furdered the Areopage but SoloÌ„ furdered Themistocles For y t warr was mainteined by the aduise of that Senate which by Solon was established We may saye as much of Pausanias Lysander by whose deedes of armes though the empire of the Lacedemonians is thought to haue been enlarged yet verilie they ar not to bee compared in the leste parte with Lycurgus lawes and order yea moreouer by these occasions they had their armies bothe forwarder and valianter Neither when I was a childe methought Marcus Scaurus gaue place to Caius Marius nor when I had a 〈◊〉 in the commonweale Quintus Catulus to Cneus PoÌ„peius For of small force is the warre abrode onlesse ther be good aduise at home Nor Africanus bothe a singular man and captein also did more profit y â— coÌ„monweale in razing of Numance thaÌ„ at that time Publiê° Nasica a priuate maÌ„ did furder it when he sleew Tiberius Gracchus Nowbeit this case in deede is not onelie a citiemater For it belongeth also to the nature of martiall feates sithe it was wraught by force by stronge haÌ„d But yet that same was done by citicounsell withoute an armie And that is a goodlie sayeng wher with I heare that I am wonte to be touched of enuious lewed persones To the robe aboue armes let glorie belonge And the laurel yeeue place to the oratours tonge For that I may passe ouer other did not armes yeelde vnto the robe when I gouerned the coÌ„monweale For neither in the commonweale was euer a sorer perell nor yet a greater quiet So by our counsell diligence the verie weapons full sone sâ—…iding oute of y â— boldest citizeÌ„s handes did fall to y â— grouÌ„de What
ought misbecoÌ„meth an other we shoÌ„ne it also in ourselues For it coÌ„mes to passe I wot not how y â— we see more in other thaÌ„ in ourselues if ought be done amisse And therfore veriesoone those scholars bee corrected whose faultes their maisters doo couÌ„terfett for to make theÌ„ameÌ„ded Nor trulie oute of the waye it is in chosing of thinges which bring a doutefulnesse to take lerned meÌ„ns aduise or skilfull by experience so to serche what liketh them concerning euery kinde of dutie For the greater parte is coÌ„monlie woÌ„te thither to bee caried whither of verie nature they be ledd In which we must see not onely what echemaÌ„ sayeth but also what eche maÌ„ thinketh and for what cause eche man so thinketh For as painters they that graue images y â— right poetes also bee willing to haue their workes seene of all sortes of meÌ„ that incase ought be reproued of many it may bee corrected therin both w t theÌ„selues with other they examin what is done amisse so after the iudgement of other many thinges of vs bothe must be done and left vndone and also chaunged and amended As for thinges which ar done after custome and ciuil ordinauÌ„ces ther is no precept to be giuen of them For they bee preceptes of themselues neither it behoueth any man to bee ledde with this errour if Socrates or Aristippus haue done or spoken any thing againâ—… ciuil order custome that he shoulda think thesame lawfull for him to do They obteined such a large libertie of faultefynding by their greate heauenlie giftes But the holle fashion of the Cynikes is vtterly to be refused For it is enemie to shamefastnesse withoute which ther can be nothig vpright nor nothing honest But those we ought to reuereÌ„ce giue attendaunce vpon theÌ„ whose life hath been tryed in honest and worthy maters who doo meane well to y â— coÌ„monweale haue well-deserued or do deserue wel therof to anyhonour or rule be aduauÌ„ced also we must haue olde age in great estimacion and must giue place to those y â— beare office and make difference bytwene a citizen a straunger in the verie strauÌ„ger also we ought to consider whether he caÌ„me of priuate bysinesse or for the commonweales affaires In a summe that I treate not of euery particular we ar bouÌ„de to loue mayntein and preserue the coÌ„mon atonemeÌ„t and felouship of all mainkinde Now concerning occupations and gainfull sciences which ar to be counted honest and which ar of base reputacion thus coÌ„monlie we haue lerned First those gaynyngs be disalowed that runne in hatered with all men as the gaine of tollfarmers and vsurers Oute of estimation also and base be the gaines that men in wages doo take whose labour is bought not their conning For in theÌ„ the very hyre is as it wer y â— obligatioÌ„ of theyr boÌ„dage They moreouer ar to be couÌ„ted of y â— baser sorte who bye of marchants that oute of haÌ„d they retaile again For nothing they profit onlesse they lie apace trulie dishonâ—…ster thing is ther none thaÌ„ a vaine toÌ„ge And all kinde of handycraftsmen serue in meane occupations Neither can the workshoppe truly haue in it any gentlemanly doing and nodeal to be praised ar these occupatioÌ„s which be seruers of pleasure as Trinkermen butchers cookes puddingmakers fisshermen which Terence speaketh of Putt to these if ye list perfumers dauÌ„cers and all hazarders But those scieÌ„ces wherin is greater wisdome and no meane profit fought as physik casting of buyldinges lerning of worthie knowledge be honest for theÌ„ with whose estate thei agree And merchauÌ„dise if it be small is to be couÌ„ted of litle estimation but if it be greate and well stored conueyeng many commodities rounde aboute and disparsing those same into many mennes haÌ„des withoute vaine wordes it is not much to be dispraised and fardermore if being satisfied w t gaine or contented rather as it hathe often coÌ„me from the sea to the hauen so it chaunge from the hauen into landes and possessions it seemeth of verie good right it may be commended For of all thinges whereoute anie gayne is sought nothing is better than grouÌ„dtilth aud trimmyng nothing yeeldinger nothing sweeter nothing meeter for a freeborne man Wherof bicause in Cato the elder we haue spokeÌ„ inough thence shall you take whatso to this place shall appertein But how duties doe proceede from those partes which belonge to honestie I think it sufficientiie declared Now in thosesame thiÌ„ges which bee honest ther may befall oftentimes a question and comparison of twoo honest thinges whether is y â— honester which pointe is passed ouer of Panetius For whereas all honestie springeth oute of four braunches wherof one is of knowledge an other of common feloushippe the third of great corage the fourt of measurekeeping it must needes bee that in choosing of dutie these bee often compared togither We think therfore those duties be more agreeable with nature which bee borowed from common felouship than those which be fetched from knowledge and that may bee proued by this argument bicause if a wisemanne happen on such a life that he bee enryched with a flowing plentie of all maner substaunce though with verie great leasure he coÌ„sider and alltobeholde with himself those thinges which ar worthie of knowledge yet if his solitarinesse be so greate that he caÌ„ not haue the sight of a man he would wish to be oute of y â— worlde And y â— wisdome which the Greeks doo terme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the princesse of all vertues For prudeÌ„ce which the Greekes doo call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we take to bee of an other nature which is the knowledge of thinges to be desired and thinges meete to be eschewed But that wisdowe which I named the princesse is the science of heuenly and worldly thinges wherin is conteined the coÌ„moÌ„nesse of godds and men their societie togither Which vertue in case it be the greatest as it is in deede it must needes folowe that the dutie which is borowed of commonnesse also is the greatest For the knowledge and consideratioÌ„ of naturall causes should after a certein sorte bee maimed and vnperfite if no performaunce of deedes should folowe And deedes must appeare in defending of meÌ„nes commodities They belonge therfore to the felouship of men and for that cause ar to be preferred before knowledge And this euery bestdisposed man whan it commes to the pointe doth showe and declare For who is so desirefull of thorowseeing lerniÌ„g the nature of thinges but in case while he were treating viewing of maters moste woorthy of knowledge in the meane seasoÌ„ he should sodenly heare tyding of the hazard and daunger of his countrie which he is able to
into these destructions we ar fallne for wee must return to our purpose while we had rather to be feared than to be deare and welbeloued If all this coulde befall to the people of Rome ruling vnrightfullie what ought euerie sere man to think Which thing sithe it is euident that the power of good will is greate of feare 〈◊〉 it folowes that wee make discourse by what meanes we may soonest with honour and vprightnesse attein that loue which we desire But all wee doo not alike stand in neede of y â— same For to the trading of echemans life it must be applied whether it be needefull of many or sufficieÌ„t of fewe to be beloued Let this therfore be certein as y t thing which is bothe principall and most necessarie to haue faithfull familiarities of frendes louing vs and hyelie esreeming our vertues For this is the onelie meane in deede that ther be not much difference bitwene greate and meane men and it must be procured in a maner of them bothe Not all parchaunce do stande in like neede of honour glorie and citiezens good will but yet whoso hathe them they â—…urder sommewhat bothe to other things and also to the purchasing of frendshippes But of frendship wee haue spoken in the booke which is entitled Lelius now let vs speake of glorie though of that mater also ther be twoo bookes of oures yet let vs touche it bicause thesame auaileth much in executing of greater maters The hyest therfore and perfite glorie standeth of these three if the multitude fauour vs if they haue a trust in vs if with a certein admiration they count vs worthie of honour And if we must speake it plailie and brieflie as these be gotteÌ„ at the handes of euerie sere maÌ„ by thesame meancs in a maner they be obteined of the multitude But ther is also a certein other enterauÌ„ce into y t multitude y t we may as ye wolde say flowe into y â— hertes of the holle And first let vs see touching those three which before I called the preceptes of good will y â— which nodout is caught moste of all by benefites And secondarilie good will is allured by a welwillig minde although perhappes abilitie suffiseth not But wonderoustie the loue of the multitude is alltosrirred with the fame opinion of liberalitie bounteousnesse iustice faithfulness of al those vertues which appertein to the myldenesse of maners gentlenesse For that veriesame which we name comelie honest bicause ofit self it liketh vs and with his owne nature and beautie mooueth all our mindes principallie shineth as it wer out of those vertues which I haue reherced therfore by verie nature wee are enforced to fauour them in whom we think those vertues to be And these verilie be the weightiest causes of fauoring for othermo lighter ther maie be beside But that a trust may be had in vs by two thinges it may be brought to passe if we shall be thought to haue atteined prudence ioined with iustice For bothe to them we haue a trust whom we suppose to vnderstand more than ourselues and also to them who we beleeue be able bothe to foresee thinges tocomme also to dispatche the bysinesse and forth with to take counsail wheÌ„ the mater is in hand and staÌ„des in hasard For all men do iudge this the profitable and true prudence But in such wise credit is giuen to iust and trustie meÌ„ that is to good meÌ„ that in them ther is no suspicion of deceite and iniurie Therfore to these our life to these our goodes to these our childern we suppose verie well to be coÌ„mitted Of these twoo then iustice is of more power to wi a credit bicause it without prudeÌ„ce hathe sufficient authoritie prudeÌ„ce withoute iustice is nothing worthe to get credit For the sutteler and the craftier that a man is so much the more he is hated and suspected when the opinion of his honestie is pulled awaie Wherfore iustice ioyned with vnderstanding shall haue as much power as it list to purchase credit iustice w toute prudeÌ„ce shal be of much power prudeÌ„ce w tout iustice shall be nothiÌ„g worth But leste soÌ„me man haue maruail seeing amongst all philosophers it is plaine and by miself disputed often him that should haue one vertue to haue all the vertues why I do now sonder them so as though ther may anie man be iust which same is not prudent of one sorte is y t suttlenesse when verie trouth is leueled in disputation of an other sorte is y t talk wheÌ„ it is all applied to the coÌ„mon opinioÌ„ Wherfore we speake so in this place as the coÌ„moÌ„ sorte doo that we call soÌ„me one sort manlie soÌ„me other good men soÌ„me other prudent For with the peoples wordes and vsuall termes we must treate when we speake of the â—…onron peoples opinion that did Panetius after thesame sorte But to the purpose let vs returne Of y â— three therfore which should appertein to glorie this was the third that with admiration of meÌ„ we might by them be thought worthie of honour Generallie theÌ„ they haue in admiration doutelesse all things which they haue noted to be greate and beyonde their wening and seuerallie in euerie sere man if they perfitlie see good thinges vnlooked for Therfore they honour those men and with highest praises set them alofte in whom they think themselues to beholde certein passing singular vertues But those they despise set at nought in whoÌ„ no vertue no corage no strength they iudge For all men do not despise them of whoÌ„ they think euill For whome they deeme dishonest misreporters gylefull and redieframed to do wrong those they despise not certesse but of them they think euill Wherfore as I said afore they be despised who neither to theÌ„selues nor to other do good as they saie in whoÌ„ ther is no painfulness no diligence no caring but they be reuereÌ„ced with a certein admiratioÌ„ who ar thought to go before others in vertue to be w tout bothe all vnseemlinesse and also those vices which other can not easilie w tstand For bothe pleasures full flatering â—…ames do oftentimes wrest the greater parte of the minde from vertue and also wheÌ„ the brondes of paines be laid vnto theÌ„ most meÌ„ beyonde measure be alltofrayed Life death riches pouertie moste mightilie mooue all men Which things whoso on either side with a loftie great corage do despise and wheÌ„ before theÌ„ is offered any goodlie honest thing it turneth haleth them holle to it self then who doth not maruail at the brightness beautie of vertue Therfore bothe this despisig minde causeth a great wondering and speciallie iustice of which vertue alone good men be named seemeth to the multitude a wonderfull thing not withoute cause For none can
be iust who dreedeth death paine banishment or pouertie nor any y t before equitie preferreth the contraries And moste of all they wonder at him who is not tempted with money â—… in what man that is well tried him think they worthie to be regarded Therfore iustice dothe worke all those three which be pointed oute for glorie and gettes good will also bicause it meanes to profit verie manie and for the same cause it worketh credit likewise and admiratioÌ„ bicause it despiseth noughâ—… regardeth those thinges wherunto moste men enkindled with greedinesse be haled And surelie after my iudgement euerie trade and order of life requireth the aydes of men â—… chieflie that ye haue somme with whom you may debate in familiar talk which is hard onlesse ye beare vpoÌ„ you the showe of an honest maÌ„ Therfore opinion of iustice is necessarie euen to the aloneliuer and one that leades his life in y t feeldes yea and so much the more bicause if they haue it not vniust they shall be counted and beeing garded with no defeÌ„ce shall be vexed with manie iniuries And to these also who do sell bye hyre lette and be entaÌ„gled in bargaining bysinesse iustice to go thorow wich their maters is necessarie Whose power is so greate y â— euen they who be fedde with euill doing and mischief caÌ„ not possible liue withoute somme percell of iustice For who stealeth or priuielie pyketh anie thing from anie of theÌ„ with whom he goeth a theeuing he leaueth not himself a place no not in robberie And onlesse he who is named the archpirate deuide the prise egallie either he shall be slaine of his mates or els forsaken Yea and it is said ther ar lawes amonge theeues wherto they obey and doo obserue them And so by reason of the euen portioning of the prise bothe Bargulus the Illyrian robber of whom mention is made in Theopompus had greate riches and much greater had Uiriatus the Lusitane to whome of trouth euen our armies â—…aptains gaue place whom Caius Lelius he that was commonlie called the wise being Pretor didde discomfite and abate so alayed his fersnesse that he left an easie warre to other Seeing then the streÌ„gth of iustice is so great y t it also stablisheth encrcaseth robbers richesse how great suppose we y t power therof to be among lawes iudgemeÌ„ts and ordinauÌ„ces of a coÌ„mon weale Certesse methink not onelie amonge y t Medes as telleth Herodotê° but also among our auÌ„ceters in old time wellcoÌ„ditioned kings haue bene ordeined for y t end of enioyeÌ„g iustice For at the beginning when y â— multitude was oppressed by them who had y â— greater power for refuge they fled to soÌ„me one excelling in vertue who when he saued the weaker froÌ„ iniurie by pâ—…inting out an equitie kept the hyest w t the lowest in indifference of lawe And the like cause ther was of making lawes as of kings for euermore an egall right hathe beene sought for otherwise it wer not a right If they obteined y tsame at the haÌ„des of one iust good man w t him they wer coÌ„tented wheÌ„ y t chaunced not lawes wer deuised which w t all men alwaies in one alike voice shoulde speake Wherfore this is doutlesse a cleare case y â— they wer wonte to be chosen to gouern of whose iustice the opinioÌ„ of the multitude was great And this therto adioined y t they also might be couÌ„ted wise ther was nothing y â— men vnder those guides shoulde wene theÌ„selues vnable to attein Iustice therfore is by all maner meanes to be regarded mainteined bothe it for itselfsake for els it wer not iustice also for y â— enlargement of honour glorie But as ther is a waie not onelie of getting money but also of bestowing it which may suffise for continuall charges not onelie such as be necessarie but also liberall so glorie must be both gotten ordered by a meane Notw tst aÌ„ding notablie Socrates did saie this to be the nerest and as it wer the gaine waie to glo rie if a man wold endeuour this to be in dede such as he wolde be counted And if anie doo deeme theÌ„selues able to attein stedfast glory by false pretence vaine outshow both w t fained spech couÌ„ tenauÌ„ce they be farre out of y â— waie The true glorie taketh deepe roote and also shootes abrode all counterfet thinges do soone shed as do the litle flowers neither can ther anie forged thing be durable Witnesses verie manie ther be on bothe sides but for shortnesse sake we will be contented with one familie For Tyberius Gracchus Publiê° sonne so longe shall be praised as remembrauÌ„ce of the Romane state shall stand But his sonnes neither tiuing wer liked of good men and dedde go in the noumber of menne rightfullie puâ—…e to death Let them then whoso the true glorie will atteine perfourme the duties of iustice What those wer it was tolde in y â— former booke But to y â— ende y â— soone we may seem such maner meÌ„ as we be although the greatest effect is euen in this pointe that wee be such as we wolde be counted yet certein preceptes ar to be giueÌ„ For if anie from his first entered age hathe cause of name and fame either receiued of his father which to you my Cicero I suppose to haue happened or by anie chaunce and fortune on him al meÌ„s yies ar cast and of him ther is serching what he dothe and how he liueth and so as though he should leade his life in moâ—…e open light nother worde nor 〈◊〉 of his can be vnknowne But whose first age is passed withoute mennes knowledge by reason of basenesse vnknowne name these as soâ—…ne as they begin to be yongemen ought to looke after greate thinges and to prease vnto thesame with direct studies Which they shall doe with so much the better corage bicause that age is not onelie not 〈◊〉 but also fauored The chief setting forth 〈◊〉 〈◊〉 â—… yongman to glorie is it anâ—… 〈◊〉 may be gotten by seates of 〈◊〉 wherin manie haue showed themselues among our aunceters for warres wer almoste 〈◊〉 kept But your age chaunced vpon that warre where the one side had tomuch mischief the other litle good fortune In which warre yet wheÌ„ Pompeius had made you captein of the one wing bothe of a mâ—… most noble and of the armie you gotte great prayse with riding with throwing the darte and susteining all thinges with a souldiourlike painfulnesse And verilie that your praise and the common-weale fell togither But of me this treatise is not taken in hand touching you but touching the holle generaltie Wherfore let vs go forward to such thinges as do remaine As then in other maters the workes of â—…he minde be much more thaÌ„ of the
bodie so those thinges which with witte and reason wee go thorow be of more grace than those which we do with strength The first commendation then procedeth of sobermoode the next of naturall dutie toward pareÌ„tes the third of good will toward theirs But to the best coÌ„meÌ„dation yongmen be knowne soonest of all who haue bestowed themselues with noble and wise men well counseling the coÌ„monweale on whome if they be attendaunt they bring the people in beleefe that they will proue like them whome they haue chosen themselues to folowe Publius Mutius house did set out Publius 〈◊〉 ê° youthstate for 〈◊〉 〈◊〉 of harmlesse life of knowledge in the law For as for Lucius Crassus when he was a verie yongman he 〈◊〉 not from anie other place but wanne himself a verie greate praise by that noble and glorious accusation And in which age they who haue exercises ar 〈◊〉 to bee 〈◊〉 with praise as wee haue heard by 〈◊〉 in thesame age Lucius Crassus did showe himself in open courte to do that veriewell hauing forestudied which 〈◊〉 then at home with praise he might haue exercised But wheras ther bee two â—…ortes of speeche wherof in the one is familiar talk in the other 〈◊〉 it is no doute but the 〈◊〉 of spâ—…he may do mosâ—…e and hathe the greater furderaunce to glorie For y t is y â— thing which we do call eloqueÌ„ce but yet it is hard to tell how much a geÌ„tlenes â—… familiarnes of speeche winneth ménes mindes Ther be letters abrode of Philippus to Alexander and of Antipater to CassaÌ„der and of Antigonus to Philippus three very wysemen for so we haue heard in which thei giue rules that with gentle speche they allure the hertes of the multitude to owe theyr good will that they please their souldiours by speaking to them with faire wordes But y e oration which is made amonge the multitude with vehemence oftentimes raiseth an vniuersall glorie For great is the woÌ„derment at him that plentiefullie wiselie speaketh whome the hearers doe iudge also to vnderstande more and to be wiser than other And if in the oratioÌ„ ther be a grauenesse mingled with sobermoode nothing ther can be done more woÌ„derfull somuch the more if those be in a yongeman But wheras ther be verie manie kindes of causes which doe require eloquence and manie yongmen in our commoÌ„weale bothe before the iudges before the Senate haue atteined praise by speakiÌ„g in maters y â— grea test admiration is in iudiciall causes y â— nature wherof is in two partes For it staÌ„deth in accusation defence of which albeit defence is the more commendable yet also accusation is oftentimes alowed I spake of Crassus a litle before the like did Marcus Antonius being a yongman an accusation also brought Publius Sulpitius eloquence to light when into iudgement he called the seditious vnprofitable citiezen Caius Norbanus But this sothelie is not often to be done nor at anie time onlesse either for the commoÌ„weales cause as did the twoo Luculli or for protection sake as we did for the Sicilians and for y t Sardines Iulius Cesar for Marcus Albutius did y t like Also Lucius Fusius diligeÌ„ce was knowne in the accusing of Marcus Aquilius Once then it may be done not ofteÌ„ certesse But in case a man must needes do it often let him ascribe this office to the commonweale whose enemies to reueÌ„ge often is not to be reproued yet let ther be a measure present For of a hardherted man or rather scace a man it seemes vpon manie to bring the dauÌ„ger of life for that bothe is dauÌ„gerous to himself and also a shameful blotte in his name to giue cause that he be named a promotour Which chaunced to Marcus Brutus borne of a noble stocke his sonne who was verie well skilled in the ciuil lawe And therto this rule of dutie must bee diligeÌ„tlie kept that ye bring no innocent at anie time in iudgement vpon life for that can in no wise be done withoute haynous wickednesse For what is ther so vnnaturall as to turne eloquence being giuen of nature for the safegarde and preseruation of men to the harme and destructioÌ„ of good meÌ„ And yet as thiâ—… is to bee â—…schewed so is it not to be counted contrarie to godlinesse to defend the giltie otherwhile and mischeuous and wicked This the multitude desireth custome beareth humanitie also worketh The iudges parte is euermore in causes to folow the trouth the counselers parte manie times to defend the trouthlike though it be not so true which to write I wolde not be bolde namelie seeing I treate of philosophie but that thesame liked Panetius the grauest of the Stoikes But moste of all by defending bothe glorie and fauour is gotten and so much the more if euer it befall that he bee defended who dothe seeme to be besette and pressed with the richesse of anie man of power as ourself did bothe often at other times and also being yong for Sextus 〈◊〉 the Amerine against the might of Lucius Sylla bearing swey which oration as ye wotte is abrode But now we haue sette forthe yong mennes duties which auaile to the atteining of glorie hereafter we must speake of bountiefulnesse and liberalitie Wherof two maner waies ther ber For liberall dealing is showed to such as neede either by trauail or with money This latter is the easier speciallie to the possessioner but that other is the goodlier and more glorious meeter for a manlie and a noble man For though ther is a liberall will of pleasuring in bothe yet the one oute of the coffer the other oute of vertue is takeÌ„ and the lauishing which is made of a mannes housegoodes draweth drye the verie fountane of liberalitie so liberalitie is by liberalitie wasted and toward y â— mo that you do vse it the lesse ye can be able to vse it toward manie But whoso shall be bountiefull and liberall of trauail that is of vertue and diligence first the mo they haue profited the mo furderers they shall haue toward dealing liberallie afterwarde by customable vsing of bouÌ„teousnesse the redier they shall be and as it were the more practised to deserue well of manie Princelie dothe Philippus in a certein epistle accuse Alexander his sonne that by lauishnesse he hunteth after the good will of the Macedonians VVhat reason in a mischiefe quoth he hath brought you into this hope that ye should think those wolde be to you faithfull whome you had corrupted with money VVhy go ye aboute this that the Macedonians may think you not their king but their seruaunt and briber Well he sayd seruauÌ„t and briber bicause it is vile for a king Better also he sayd in that he called largegiuing corruption For he that receiueth
is made the worsse therby and the redier alwaies to looke for the like This said he to his sonne but let vs think it giuen in precept to vs all Wherfore this certeinlie is no doute but that same liberalitie which standeth in trauail and diligence bothe is honester and also spreddeth farder and is able to profit mo Oftentimes yet a man must giue largelie and this kinde of liberalitie is not to bee vtterlie cast of and wee must manie times giue parte of our substauÌ„ce to mete men that haue need but wee must doo it heedfullie and measurablie For diuers haue spoilde oute their liuelod by lauishing it vnaduisedlie But what is folisher than to cause that you caÌ„ no lenger doe the thing which ye loue to doe And also spoile foloweth of lauishnesse For when by giuing they begin to be needie they be driuen to lay haÌ„d on other mennes goodes so when they wolde be beneficiall for cause of goodwill getting they purchase not so greate loue of theirs to whome they gaue as of them they gette hatered from whome they tooke Wherfore neither a mannes substaunce is so to bee shutte vp that liberalitie can not open it nor so to be vnlocked that it lye abrode for euerie bodie A measure is to be kept and let it bee referred to abilitie In anie wise wee must remember that which with our men is verie ofte in vsage and now is comme into the custome of a prouerb that Lauishnesse findes no bottome For what staie can ther be when bothe they who ar wonte to it and other do desire one thing In all ther be two sortes of largegiuers of which the one be called foolelarge the other liberall Foolelarge we call them who with open feastes and fleshgiftes and fenseshowes and furniture of sightes and hontinges power oute their money on those thinges wherof they shall leaue a memorie either shorte or none at all But liberall they be named who with their riches do raunsome men taken by preyeseekers or for their frendes sake do become sureties for dette or do ayde them in their daughters preferment of mariage orels do help them either in getting or encreasing their goodes And therfore I maruail what camme in Theophrastus minde in that boke which he wrote of riches wherin he spake manie thinges notablie but this oute of course For he is much in praising greate sumptuousnesse and furnishment of peoplepleasing showes and he deemeth the ablenesse of such charges to bee the frute of riches But methinketh that frute of liberalitie wherof I haue putte a fewe examples is bothe greater and more certain How much more grauelie trulie dothe Aristotle reproue vs who ar not in a wondermet at these lasshinges oute of money which bee done to clawe the multitude but in case they who ar besieged of enemies should bee driuen to bye a quarte of water for teÌ„ne crownes that this at first hearing seemeth to vs vncredible and all make a maruail at it but wheÌ„ we haue giuen good heede therto we holde w t necessitie yet wee make no greate maruail at these exceeding losses and endlesse charges when speciallie neither necessitie is relieued nor worship encreased that self-same clawing of y â— multitude shall endure for a short a small while yea and that w t euerie of the lightest mindes yet in the verie same euen togither with the fulnesse the remembraunce also of the pleasure dieth It is also well gathered that these showes be wellliked of Childern and women and slaues and freemeÌ„ moste like vnto slaues but y t no wayes they caÌ„ be allowed of a sage man and one y t with a grounded iudgement weyeth those thinges that be done Neuerthelesse I perceiue in our citie it hath growne into vse now in this good worlde that the gay showes of the Ediles office is loked for â—…uen of the best men Therfore Publius Crassus bothe by surname riche and also in substauÌ„ce kept his Edileoffice marueloê° suÌ„ptuously And soone after Lucius Crassus with Quintus Mutius the greatest meanekeper of all meÌ„ kept the time of their Edileoffice most royally Then caÌ„me Caius Claudius Appius sonne Afterwarde succeded manie as Lucullus Hortensius Silanus But Publius Lentulus when I was Consul passed all his predecessours Scaurus folowed him But our Pompeius showes in his second Consulship wer y â— costliest of all in eueriedeale wherof you see what liketh me We must yet auoide suspicion of couetousnesse For the refusall of the Edileship brought to Mamercê° a verie riche man a fall for the Consulship Wherfore the thing is to be done bothe if it be called for of the people good men though they do not require it do yet allow it so it be according to ones abilitie as we ourself haue done and also if anie greater and more profitable thing is wonne at anie time by peoplepleasing largesse as of late a greate honour to Orestes wer the dynings in opeÌ„ waies in name of his tenthes No nor it was not couÌ„ted a reproche to Marcus Seiê° that in a derth of corne he gaue to the people for foure peÌ„ce a busshell For froÌ„ a greate a loÌ„gefestred enuie he deliuerd himself neither by a dishonest losse seeig he was Edile nor yet verie greate But alate it was pauÌ„iÌ„g hie honour to our Milo bicause for the coÌ„monweales sake which in our safetie consisted with hired feÌ„smen he suppressed all Publius Clodius atteÌ„ptes and rages Ther is therfore cause of largesse if either it be necessarie or ê“fitable And yet in thesesame the rule of meankeeping is best Certesse Lucius Philippus Quintus sonne a manne of great witte and moste famous was wonte to glorie that he withoute anie gift giuing had atteined al maner dignities which were counted moste honorable The like said Cotta Curio We also in this may glorie after a certein sorte For doutlesse small was the cost of our Edileship in respect of such large honours as by all-mennes voices we atteined eueÌ„ in our yere which hathe befallne to none of them whome I named â—…while And also these expenses be better which ar bestowed vpon citiewalles shippedockes hauens conduites and all that appertein to the vse of the coÌ„monweale Although y â— is more pleasaunt which presentlie is giuen as it were in hande yet for time to coÌ„me these be more acceptable Sightcourts galereywalkes and new churches the more reuerentlie I fynde faulte with for Pompeius sake but the best lerned men do not alow them as bothe this same Panetiê° whoÌ„e I haue folowed much in these bokes yet not translated him also Phalereus Demetrius who dispraised Pericles the prince of Greece bicause he layed so much money vpon those goodlie porches But of this kinde vniuersallie it is diligeÌ„tlie disputed in
looked too maniewaies if this bee not suffered that possessioners loze their owne nor detters gain other mennes For nothing more stronglie preserueth a commonweale thaÌ„ faithfulnesse which can bee none at all excepte ther bee of necessitie a payment of things loned For neuer more earnestlie it was gone about thaÌ„ wheÌ„ I was Consul that there should be no paiments The mater was attempted with speare and shield by euerie sorte and degree of menne whom in such wise I withstoode y â— this so great a mischief was rooted out of the commonweale Neuer was there more derte nother better nor easlier payed For when hope of defrauding was taken awaie necessitie of paymeÌ„t folowed But this our conquerour now verilie conquered hath commepassed those thinges which he purposed wheras now he is neuer awhit the beâ—…ter So greate was his desire to do 〈◊〉 y t euen the verie dooing of noughtinesse delited him although he had no occasion They then who shall vpholde the coÌ„monweale must kepe them awaie from this maner of large gifts that to somme they bee giuen and from other they bee taken and speciallie must giue their diligence that by equitie of lawe and iudgement euerieman may holde his â—…wne and neither the poorer sorte for their smaâ—…l abilitie bee deceiued by couine nor enuie may hinder y â— riche either to keepe or recouer their owne moreouer by what meanes soeuer they can either in warre or peace lette them enlarge the commonweale with dominion lande and custome These be the deeds of noble men these wer practised amonge our aunceters these kindes of duties whoso folowe shall with verie great profit to the common-weale gette themselues both great fauour and glorie But in these precepts of profit Antipater of Tyre the Stoik who alate dyed at Athenes thinks that two precepts be ouerscaped of Panetius tendering of helth and prouision of money Which things I suppose to haue bene ouerpassed by the noble philosopher bicause they wer light maters yet without dout they be profitable But helth is preserued by knowledge of ones owne bodie markiÌ„g those things which ar wont either to do good or harme by a stayedness bothe in all a maÌ„nes diet apparail for cherishing of the bodie also in forbearing pleasures lastlie by their conning to whose science these things pertein But a mannes substance must be gotten by those things which bee farre from dishonestie and must be saued by diligence and honest sparing and by thosesame meanes also it must bee encreased XenophoÌ„ the Socratian hath gone thorowe these things verie handsomelie in y e boke which is entitled Economicus the which wee turned oute of greeke into latine when we wer at the same age in a maner as you ar now But coÌ„paring of profits bicause this fourt place was ouerpassed by Panetius is ofteÌ„times necessarie For bothe â—…he gifts of the bodie ar wonte to bee compared w t fortunes gifts also fortunes gifts with the bodies gifts those of y â— bodie one with an other those that fortune giues likewise one with an other The bodies gifts bee compared w t fortunes after this sort that ye had rather bee in helth than bee 〈◊〉 fortunes gifts bee compared with the bodies in this wise that you had rather bee riche than of verie greate strength of bodie Those of the bodie bee compared one with an other thus that good helth bee preferred before pleasure streÌ„gth before swâ—…ftnesse But fortunes gifts be coÌ„pared togither this way that glorie bee esteemed before riches and â—…itietribute before the countreys Of the which kinde of comparison is 〈◊〉 â—…aying of Cato the oldemanâ—… of whom when it 〈◊〉 demanÌ„ded what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a mannes substaunce he made answer To fede well what the seconde To fede sufficientlie well what y â— third To clothe well what the fourte To plow and when he who had mooued the question had said What to leÌ„d vpoÌ„ vsurie then What is it quoth Cato to kill a maÌ„ Wherupon of manie other things it ought to bee gathered y â— comparisons of profits ar wont to be made and that this is veriewell adioyned for the fourt point of serching out of duties But of this holle mater of gettiÌ„g money of bestowing thesame also of vsing it farre better it is disputed by certein honest meÌ„ sitting at the middle Iane than of anie philosophers in anie schoole Yet ar they to bee knowne and of them in this boke wee haue treated The rest will we prosecute hereafter MARCVS TVLlius Ciceroes third booke of duties to Marcus his sonne THesame Publius Scipio sonne Mark who the first Africanus was named would commoÌ„lie saie as Cato hath written who was in a maner his like in yeres That he was neuer more leasurelesse thaÌ„ whaÌ„ he was leasurefull and neuer lesse alone than whan he was all alone A noble sayeng surelie and meete for a worthie and wise man which declareth that he bothe in his leasure was wont to muse of maters to bee done and also in his solitarinesse to debate them with himself so as he was nothing ydle at anie time and sometime neded not the coÌ„munication of other And so these two things leasure and solitarinesse which bring a dulnesse vpon other made him y â— quicker I wold wish that we likewise might trulie saie the verie same But allthough by 〈◊〉 we ar not able to attein so great excelence of witte yet doutelesse in desire we comme verie nere him For bothe by wicked warre and power being put of from commonweale maters and iudiciall causes we take our quiet leasure for that cause leauing the citie and walking abrode in the countrie oftentimes we be alone But neither this leasure is to be compared with Africanus leasure nor this solitarinesse with that of his For he ceasing from the goodlie ministration of the commonweale tooke himself leasure otherwhile and from the prease and resorte of men now and than into a solitarie place as into a hauen withdrewe himself But our leasure commes not of desire of rest but for lacke of hysinesse For seeing the Senate is deposed and iudgementes abolished what is ther that either in courte or in place of plea meete for vs wee may do Therfore we who in the greatest assemble and in the yies of the citiezens sommetime haue liued now â—…leeing the sight of the wicked with whom all places swarme do withdrawe ourselues as much as wee may and ar oftentimes alone But bicause thus we haue herd of lerned men y â— not onelie we ought of euils to choose the leste but also if ther wer anie goodnesse in them to pike it out therfore bothe I enioye quietnesse not such ywis as he ought to haue who once procured quietnesse to the holle citie and also do not suffer that solitarinesse to wax ydle