countenaunce and open shewe of oure lyuing For as it is sayde Abeunt studia in mores Oure studies and affections are transformed into manners Whereof commeth oure ordinarie graces gestures and countenaunces whiche is easylye séene and knowne in all oure actes And thoughe particularly eâ—â—rye one dothe enforce hym selfe to dissemble and disgâ—iâ—e hys proper affections as muche for the ignoraunce of those he is conuersaunâ— wyth as sometymes for hys owne imperfections whyche hee woulde haue secrete or â—â—d wherein principallye consisteth a good grace as wée wyll shewe héereafter notwythstanding this dissimnlation is no practyâ—e of the affectious and opynions common to anye one Nation Prouince or Countrey or to anye one certayne state of persons what so euer For suche affections causeth in vs one certayne manner of 〈◊〉 ◠〈◊〉 I haue sayde by the whiche couâ—nâ—onlye euerye one in hys countenaunce will be knowne what hée is and from whence hée is Whereby wée maye well discerue the Italyan the Frenche man and the Almayne one from the other and by theyr gestures and countenaunces onely And for as muche as suche opynions and manners of lyuing generally are the more harde to be taken from vs béeing so déepe rooted in vs by continuance as they are turned into nature So muche the more ought they to be estéemed that according to the eâ—igent of euery cause for theyr honor or profite can séeme to be of any other nation estate or condition than they are The which we dayly sée do attaine great reputation and atchieue their enterprizes worthyly as maye perfectly be perceiued in those that are spyes in the wars an example meete and sufficient for this purpose though they in the execution be not regarded nor estéemed as they ought On the contrarie the mostâ— part of people albeit they haue the wisdoms to knowe where and when to dissemble and that they are so magnificall and modest as they thinke to do well yet are they masked in so many follies and fond loue of their couÌ„tries and are in so great a gealosy of their doings that notwithstanding any honor reputation or profite might happen them by this dissimulation they wil still be like theÌ„selues estéeming it a great offence to vse any fashion not in custome among them for feare to be iudged of any other nation than they are And will be offended if by them the stranger knowe not the vices and imperfectious of his countrie But to returne to our purpose the RomaÌ„ines haue so flourished in this vertue that they estéemed nothing for euill but dishonor and regarded nothing for good but honor reputation And although there were many Philosophers that spake otherwise of this vertue than we doe saying that goodnesse honestie consisteth else where which we alow noâ— â–ª let them know that the most part are with vs and of ours affirming the onely bountie vertue hir selfe to bée in the good reputation of men for the whiche the greatest paynes trauelles and tormentes were most delyghtfull pleasures vnto them And not withoute cause For if wee haue care too keepe cleane neate and orderlye oure outwarde bodie regarding that it bee not bounde â—o any 〈…〉 we should be muche more vigilante to sée that oure inwarde spright receyue no villanie touched with dishonor Among all the remembred histories of noble and famous Ladies I wyll speake but of one named Lucrece who to deface the little dishonor she had suffred by hir rauishment killed hir selfe What hart of a woman had she was it not vertuously done in regard of hir honor to leaue life despise death nothing remebring the will of God who woulde not as shee knewe and as the world was theÌ„ of opinion y the soule should passe out of the â—â—die without leaue of him that placed it there no â—ore than a Souldier may departe from vnder his ensighe â—â— oute of the Campe withoute licence of his Captaine It is 〈◊〉 to be 〈◊〉 at ie ielious fowles and sâ—spicious paâ—es doe commonly gyue their wiues the picture of Luâ—râ—ce killing hiâ— selfe For the example â–ª as they suppose may strongly and straungely moue them â–ª and also their wiues theÌ„selues haue greate delight to behold the same Wée muste not forget one notable poynt in this vertue For Cicero in his firste bóoke of Offices sayeth that commonlie haught y mindes and inuincible courages fall into déepe desire â–ª of glory and gâ—â—â—â—â— affection of gouernmenâ—e whereby they bée prouoked stirred and occasioned to doe euill â–ª so as incontinent they leaue and forsake this vertue For as wée haue fayâ—e aâ—ore if shée become straunge and conâ—rarie too Iusticâ—â— â–ª shée is â—o better than â—yâ—â— boldnesse and 〈◊〉 yet for that wée measure not Iustice to strictly as they haue done so muâ—h the lesse wee oughte or â—eeâ—â—â—oo feare this consequentâ— â–ª And further if the â—â—â—de of man bée noâ—â—â—ftye and 〈◊〉 hée â—â—â—ll very hardlye and with 〈…〉 â—ecome magnificall â–ª Foâ— what is â—t that â—â—â—ld encourage vs too contemne so many thingâ— â–ª and too bée strong and constante in induring all â–ª if it were not the desire and hope of glorie â–ª whiche is the onely ende of oure Philosophie Also who is too bee founde so senselesse â–ª blockishe or voyde of reason â–ª that hauing atchieued any valiant acte or worthilye â–ª perfourmed any notable enterprise is not gladde and desyrous of renewmed prayse The Gods be so ielous of themselues â–ª that they wyll and commaunde to be incessantly â–ª honored As Ouid writeth to Câ—sâ—â— in his second booke de Tristibus Fama Iouis superest tamen hunc sua factareferri â–ª 〈…〉 esse iuicat Aye lasting is the fame of loue and yet he doth delyght â–ª To gyue the trumpe new matter still his prayses to recyte Cicero likewise thinking of himselfe and applying vertue according too his affection â–ª chaunged his opinion â–ª and acknowledged the debte as wée haue noted at the beginning of this worke The dâ—sire of glory is so naturallye boâ—ne â–ª anâ— nourished â—ithin oure myndes â–ª that wée maâ—e well maintayne and appróoueâ— that thâ—â— Philosophye is in some soote grounded on Nature as well as the same of the auncyâ—ntes There is none â–ª who haue occasion to be praysed for â—ny excellencie eyther by nature accident education or industrie that is not wylling and desirous to bée spoken of It may bée aptlye séene in women who althoughe they bée naturally bashefull shame â–ª fast â–ª and modeste and that they dare not so boldlye shewe their affections as men yet they cannot so dissemble but that they séeme gladde and reioyce too bée called fayre and for the same are not a lyttle glorious As the Poet that knewe them so well affirmes of them Fastus inest pulchris â–ª seâ—uiturque super â—ia forman Disdayne doth still depende vpon dame beauties trayne â–ª And pride to hir alwayes â–ª as handmayde doth remayne â–ª And after in his Arte of Loue Delectant etiam cast as praeconia formae Virginibus
liketh your youthful yeres to carrie you though it somewhat yeldeth to naturall affection follow I pray you your first intent and there shall want no good will in me seeing I prepare my self to matters of greater importance than this and other matters also but that your desire shall be satisfied Yet I knowe that this worde Philosophie doeth sounde so hatefull in the eares of manye thoughe some false and euyll opinion they haue of Philosophie too them vnknowne that they will thinke it straunge and absurde to peruert or mar for so â—hey terme it so excellent a perfection of naâ—ure as is in you with so melancholike opiniâ—ns Therefore this I will say seeing they neiâ—her know nor hate Philosophie but onely for â—he name let vs leaue the worde and speake no more of it but let vs say that you do learne howe to lyue in the worlde which all persons do couet too knowe and yet too liue in the worlde is no other thing than the same which we call or tearme Philosophie as we wil proue hereafter wherein it would greeue mee following my purpose if you and I shoulde so much vse our iudgements and with such hote affection that wee forget to knowe our selues and so make vs mockeries and laughingstockes to the worlde I thinke it not good to haue my house of a tunne as Diogenes had nor to scratch out my eyes as Democritus did or die for hunger as hee that had his Malissa the better too know and vnderstand Philosophie But I commend and prayse him who making good ohere louing good wine and seeking good felowship can by the waye contemplate and marke the maner and liuing of euery one and consider of those that do both good and euill the vantage of either In thus vsing the mother of all Sciences she will neuer make any heauie nor angrie or as some report by inordinate study malancholie but she may drawe them from manie and sundry follies that smell more brutishe than manlie And if any will say that withoute this euery man may liue I dare affirme that he is so farre from reason as his opinion deserues no answere As for the pleasure desire and coÌ„tentment that comes of it thus muche may be sayde that if in the morning when you attire your selfe amoÌ„g your maidens the cleere christall and good looking glasse delightes you in shewing the perfit Image of your outward proportion how much more shoulde you reioyce to beholde and see your selfe in this Science to knowe what is your life what it ought too bee what you are and what is the substance of eueâ—ie thing Heereby you shall learne howe the wyfe ought too gouerne and behaue hir selfe with hir husbande it sheweth howe you shall well instruct and guyde your householde your â—ittle priuate common wealth shall be so neate â—nd polished as nothing better you shall know â—owe to vse your selfe towarde straungers and â—ou may bee assured by this without reproofe â—o do any thing freelie for infamie and slaunâ—er shall no way torment you VVhat woulde â—ou wishe or desire more On the contrarie withoute this knowledge you remaine in suspence and doubt like too a traueler beeing in the open fielde and pressed on his iourney not knowing his way you haue no other guide than that blinde beast of common and popular iudgement who as ignorant and vnexpert in all things sayeth and doth one while one thing and an other while an other For what is more inconstant than Ignorance Thus being bound to this foolishe variable and common opinion and hauing no other reason or councell but to followe others you shall soone vnderstand in what miseries and care you liue Knowing therfore your so good affection and to the end to deliuer you out of his prison and miserable darkenesse of Ignorance I haue written to you this little treatise altogither rude and impolished as a wâ—nderer through the countrie In the which you shall breefely see the summe of that I euer thought in Philosophy wherin the auncient Sages past reposed their soueraine bountie Then howe it is in these dayes disguised and masked grounded onely on mans opinions and not on Nature And last you shall amply finde yet not so much as I gladly would what I thinke of this newe Philosophie which is the order and manner of liuing in these dayes â–ª In writing whereof I haue played Democrates applyed the whole too a pleasant conclusion Therefore when you vnderstande the one and the other you will vse it I know so discretely that it shall not let you froÌ„ your necessarie causes of more importance And if in the discourse of the booke I speak more vnciuilly and boldly than is meete or conuenient to your excellencie It may please you payse those woordes and sentences in the balance apte and conuenient to the matter heere treated whiche hath ofte in many places made me forget the sweete and gentle style that ye might desire To conclude I humbly request you to receyue this my little labour as the frute of your owne possession inheritance wherby I shall seeme to haue gained great profit if it please you to preserue it close it in the coffer of your gracious fauour wherewith I haue nothing too wishe or desire but the immortalitie of the same The Philosophie of the Court. THe auncient Philosophers past whose morall iudgementes were allowed for doctrine in their time did all affirme that nature hath giuen vs nothing euil and if in our life we would follow or do no more than we are naturally enclined vnto and that which she prescribeth we should neuer doe any thing but well But if wée growe déeper into consideration of the cause and come nearer the quicke whiche they could not so well attaine to as we may who haue our eyes open and cléered by him from whence procéedeth this nature of which they speake so much and which tooke that name through ignorance of him For who is it else that we should cal Nature if we beléeue God to be the creator of all things It will manifestly appeare that thiâ—â—entence is truer than they thinke for They say the instinct of nature sufficeth only to liue will and we likewise affirme the samâ— yet they knowe not that the well liuing whereof we speake is perfiter than their Philosophicall liuing which in respect of ours is most vnlike well liuing Notwithstanding wée affirme as they and agrée with them that nature hath giuen vs sufficient ayde and helpe too lyue well But to the ende wée enter not intoo errour or séeme to depraue God of due glorie which I speake for his honour I will not say that this nature which I now speake of and the philosophicall reason is all one For the nature whereof I now write is the first nature not corrupt or filthie or blinde but such as knew no sinne nor tasted of any other thing than the blessing of god This I am sure hath no parte in euill I
coÌ„câ—â—ed in imagination â–ª than set forth â–ª in wryting we will after him declare that little we knowe as well by wryting as by experience And to the end thâ—â— the difference â–ª betwene Ciuilitie and good grace â–ª 〈◊〉 be discerned and vnderstanded â–ª All causes prâ—â—eeding from the vertues before mentioned 〈◊〉 Ciuill actions though they aâ—e 〈…〉 to all persones for the vse â—â—everie 〈◊〉 tion shoulde be digested and moderated according to the circumstances This agreement and good grace commes of ciuilitie and honestie whereby we knowe that nothing shoulde precisely be called good grace vnlesse it be honest â–ª And honestie shoulde be measured according to our vertues before shewed Notwithstanding oftentimes abusing the terme we attribute it to villanous and dishonest actes â–ª as when we say that a theft or pickâ—ric is done with a good grace when the frâ—â—bes â—â—â—â—els and subtilties of théeues and theeuing is well obserued Cicero sayeth there are two kindes of good graces one speciall whiche 〈◊〉 〈◊〉 〈◊〉 to euery one of the vertue 〈◊〉 as that which we 〈◊〉 doth smell or taste of any particular vertue The other generall proceeding from all the vertues which is a certayne framing and agreeing â—◠〈◊〉 〈◊〉 to the pleesing of the worlde where of we now speake Wherby we may perteyâ—â— and iudge that they are much abâ—sed are not of the number of our Philosophers that will euer haue their countenance 〈◊〉 〈◊〉 of great vnderstanding â–ª and also they that will not make other 〈◊〉 or 〈◊〉 but as magnificall and liberall For 〈◊〉 chéere and our countenaunce must tast of Prudence Justice Magnanimitie aboue all of Temperance or Modestie Of the which foure so assembled and vnited is perfitely séene and proued to come a good grace Where are nowe out lâ—stie youthes that are so liuely and braue and take so great payne to be gallant that speake friendlye marche delicately and looke loftily â–ª counterfeyâ—ing countenances in all and supposing by this to haue a good grace and yet are meerly ignorant of our vertues whereof that good grace springeth Then these pleasant apparances that proceede from the honest actes of good Courtiers is this good grace which cannot be deuided 〈◊〉 〈◊〉 from 〈◊〉 vertue nor our vertue from hir And wherein is so great force to come to this perfection of honour as nothing more so that you may see our Gentlemen to â—aâ—e moâ—â— honor and reputation among Citizens and Marchants and conâ—ent them better with their borrowing persuasions than any of these rude and rustickes can do with giftes Socrates the fiâ—st morall Philosopher gaue one precepte among others whereby wee might easily come to honour â–ª which is that we should not maske or disguise our selues and that we shoulde be ashamed to séeme otherwise in déed than we are For sayth he when any shewe themselues other than they be it is a playne argument they are of no value And further their sayning and ypocrisie cannot but be spyed For glorie gotten in such subtile sorte will perishe And there is nothing so finely feyned cunningly couched nor craftily couered but time will reueale the same and all causes conueyed by dissimulation are subiect to tyme and are of substance like white blossomes wheras true vertue encreaseth dayly and groweth with time to immortall perfection To the ende that this appeare not contrarie to that we haue sâ—yde of Dissimulation which we affirm to be of so great force in our Philosophie we muste better vnderstande the sentence of Socrates for we followe him in this and his opinion is verie good True it is that he that sheweth himselfe other than he is indéede dissembleth and he that dissembleth sheweth himselfe otherwise than he is But we must consider the ende of dissimulation which will agree with vs easily Socrates forbiddâ—s such masking and general 〈◊〉 by cause â—e shoulde not appeere to be others thaâ— we are and we also allowe the sâ—onâ— â–ª For it wâ—re very foolish and rashly spoken to say that a Gentlemen Courtier hathe a minde to be séene or accounted too shew him selfe contrarie to that he séemeth or to doe any thing to that ende But Socrates letteth vs not that hauing no desire to shew ourselues contrarie to that we would be estéemed notwithstanding we dissemble and accommodate our selues to the imperfections of euerie one when the same doth present vs daunger and is preiudiciall vnto vs For such dissembling is not euill and in it is neyther deceyte nor fraude but all good fayth as it were done not of purpose to shewe our selues otherwise than we be but to the ende to please the worlde Himselfe doeth serue vs for example for although he was euer like vnto himself constant and not variable and desirous not to be séene other than he séemed yet was he the greatest dissembler in the worlde It is therefore worthie great prayse to moderate our affections that they appeare not any way to others and so to dissemble and accommodate oure selues to euerie one For this is an easie meane to wynne and drawe to vs the good willes of all men whereof commeth honor and reputation And although somtimes in dissimulation is founde an euill intent as in those that vnder their fayre and fawning chéere doe couertly hyde hatred yet for all that they doe not leaue to be good men and vertuous so that theyr euill will appeare not too much for it sufficeth to vs if the means â—e good vnder the which he that deceyueth his companion most cunningly and subtlely is most wyse We sée the lyke in loue which is a place where oure vertue and god grace is moste allowed and best proued as wée haue sayde And is not then this dissimulation requisite and necessarie to gayne by the deceyuing of one another as Ouid maketh mention in his thirde Booke de arte 〈◊〉 Saepe virifallunt tenere non saepè puellâ— Paucaque si queras crimina fraudis habent Gâ—ile is most part graft in men in maydens rare to finde Most maydes are full of fayth most men haue fayth resignde And further Non tamen expositas mensa deprendat Amator Pyxidas ars facâ—em dissimulâ—ta iuuet In place when thou thy mystresse spyes hir best to please â—hy countenance frame The easiest arte to beare hir eyes well to dissemble is the same Sometimes we must dissemble to blind the worlde and to shadowe our hote affections with colde regarde and countenances or otherwise as Helen admonished Paris fearing least his loue should be suspected which he made to hir in the absence of hir husband Menelaus when she cunningly counselled him saying At tu dissimula nisi tu desistere mauis Sed cur desistas dissimulare licet Vnlesse thou minde to ceasse dissemble thou therefore But why shouldest thou now stint thy sute thou canst dissemble sore And on the contrarie to be open and simple is méete for beastes and ydiotes for this presumption being still among vs that is euery one to deceyue
will not mainteyne the same to bee in you For knowing your noble minde aboue others setled in so loftie a seate as seeing and vewing a farre off the small faultes errours and abuses wherin their Ignorance may bee wrapped your wisedome I nothing doubt is able well ynough to auoyde it beeing exempted from the common sorte and contrarie too suche waywarde conditions I will then perswade my felfe that suche reproche if it may so bee called commeth from a good minde and of good will beyng sure that you knowe mee otherwise towardes you And therefore by the waye haue sayd it rather to aduertise me thā that I should seeme suche to you or you account so of mee but rather bycause I should become such a one euen as it often fareth with those that being in feare commonly complayne before they feele any greefe Yet can I not content my selfe with this perswasion seeing that my affection seemes not to bee so entier lie knowen vnto you while ye make so little accompt of it Therfore to gyue you better testimonie of that you are so doubtfull to beleeue and to the end that by this argument you maye hope for better assurance hereafter of that whiche it may be yee suspect For I desire rather to satisfie you than my selfe thoughe I haue iuster cause too suspect you than you mee after my departure from Paris expelling and chasing from mee sundrie fantasies by the absent remembrance of your so good a will whiche ordinarie presence woulde not suffer I enterprised this trauell to write this little treatise vnto you packing vp in this so small a volume the delightfull instructions of Philosophie and manner how to lyue in the which we passed this melancholike tyme of winter where and in what cōpanie you knowe mingling our other cōmon pastimes with this Noble discourse I am not ignorāt of the feruētnesse of your desire to vnderstand the troth in all things for when as somtimes beeing with you betweene our selues I would assaye to be come a good Orator you by importunate meane haue cōstrained me to become a Philosopher And I pray you who are meeter to Philosophie that is to searche the knowledge of God of man to know who we are where we are wherefore wee are and howe wee shoulde gouerne and guyde oure lyues one with another than oure yonger people VVho by reason of greene yeares and small experience hauing not yet their iudgementes certaine or setled but wild and rash and till the scum filth of youthfull heate bee boyled oute of them are but little profitable to the cōmon wealthe O what a laudable custome were it and commodious to any coūtrie if the administration of common wealth were not committed and put on suche as are yong rude and of no experience and that such in no wise shoulde gouerne or giue counsell till they were throughly tried and approued Then the people should not endure so muche daunger and they in applying some payne to discretion should in the ende be most profitable to themselues For it would be a great contentment to their life after experience had and specially their olde age would not be so melancholy angrie impacient and waywarde in digesting all things euill For what made Cato the elder as Cicero in his booke de Senectute sayth to beare his yeares so paciently too bee so pleasant and well disposed an olde man and which is more marueylous to bee ioyfull and merie in yong and youthfull companie but the great knowledge and experience he had in all things I feele my selfe to stray from my first intent and by little and little to fall from my purpose It is then requisite for youth to vse and acquaint themselues to a solitarie and contemplate life not as Hermites in the wildernesse or lyke Monkes in the Cloysters but suche a sure and diligent meane as they may bee capable to informe and instruct themselues in time to all good things So that when the spirite is thus framed and taught and the furious flame of youth put out they may the sooner and better exercise the life actiue and then take vpon them to trauell for the common wealth of their Countrey If my head and bearde were somewhat gray in siluer shewe answerable to this cause I woulde make an inuectiue and declame agaynst this foolishe brutish and vnbridled youth which delightes not but in vnprofitable matters and voyde of reason neuer regarding nor following other guyde than Carelesnesse accounting it shame and reproch to be seene or thought to doe any thing for good purpose And if you will noble Ladie pardon me priuately to reproue you I cannot wonder ynough to see that among you worthie Damsels being as you are the iudges patrones and preseruers of the priuiledges of youth howe you can commonly approue and allow those vnprofitable actions in doltes and beasts of no courage somtime proceeding of an euill nature and yet they haue such place with you that being in your Court men lawded and glorious flatterers you reioyce with them and equally fauour them as pleasant and worthie seruaunts It woulde very well become as it seemeth vnto me yong men to employ this libertie and pleasant time of youthfull yeares in the knowledge of vertue and in other commendable exercises of the bodie as wrestling wherin is shewed both valure vertue To the end that being so experimented feeling their owne strength and comming too mans state they neede not any longer to learne how they ought to liue For so soone as a man commes either to serue the common wealth or to haue care of his housholde he should no more be a scholer but rather an instructer VVho if he will after breake his braynes about Philosophie neglecting his charge and regarding not his familie Plato willes he shoulde bee turned to play with nuttes among boyes and whipped wyth roddes among children And for this purpose I desire you noble Damsell to reade one peece in Plato of Gorgias beginning with this sentēce for there he teacheth why howe where and when Philosophie is to be vsed Philosophie sayth he is an excellent thing and very seemely so that it be vsed moderately soberly and in due time of yeares wherein if any plunge themselues too deepe it destroyeth them vtterly It may seeme by this that Plato reproues indifferently the perfit knowledge of Philosophie yet truly he neither despiseth nor disprayseth it but so far as it is vnprofitable and hindreth vs from our other needfull affayres For since that all sciences were inuented for the helpe of man and as much for the conseruation of the Soule the bodie and goodes as consequently to intertayne a societie companie and felowship among men To what purpose then doe anye breake their braynes in their studies if it be not for profite to themselues or benefite to some others Considering therefore that you haue your witte at libertie rouing at will and treading your pleasant steppes at randon where best
court But to the â—nde it may be vnderstanded what I call seeing of the world it is not to mounte on horsebackâ— and ryde from hence to Paris and from thence to Rome from Rome to Mounte Synay from Mount Synay to seeke S. Patrikes Purgatorie and from thence to the Antipodes and so to the Canibales For to sée the worlde is not to sée many buildings or countries or to passe sundrie Seas though it be some what to the purpose and that by it maye partly be knowne the same I speake of yet I meane séeing of the world is to vnderstande the custome lyuing and maners of sundrie nations wyth their properties and faculties and the conuersation they vse one to the other And thus may we do and not trauel far for it as béeing in some famous and notable Citie wherevnto is great resorte of diuers straâ—ngers we may make a perfit impression in our mynâ—â—s of that weÌ„ sée and sometimes it is otherwise attayned vnto by reading in bookes Tâ—e proofe whereof is perceiued by sundrie wherof some haue past moste part of the worlde and mustred in all the Caâ—pes that haue bin in many yeares they an accounted to vs the platforâ—es of Castles â—arts and Churches â—he situation of 〈◊〉 the disâ—â—iption of countries and other notable things as much as is possible to â—â— tâ—ldâ— and as the eye maye at any â—iâ—â— fâ—â— others that hâ—â—s their whole life time remaynes at the Courte at London at Paris at Vâ—nice at Râ—ome at Lyons at â—ntwery and suche frequented Cities celebrated with mest resorte of people are notwithstanding very beastes and haue no more knowledge than a poore peasant whiche neuer was â—â—t of the sight of his parishe steeple sauing that they can playe on the bytte a litle better and march more delicately and stately The reason is for that the one sorte are so abashed astonied at the suddaine change of those neweities and rare deuises they see in straunge countries which seemes to alter in a momeÌ„t that the iudgement of their â—â—rightes is therby so troubled as it cannot concâ—â—â—e the perfection of any thing right where at they are so lightly moued as they resemble brainelesse fooles that run so fast through the â—â—reat they regard not what they sée where they are nor what place it is they be in And the others are so accustomed with y sight of â—ne only thing that this custome and familiarity of daily seeing it doth so weary dull their minds that they take no hée de of them 〈◊〉 〈◊〉 or accounting more of it any way at all than of that they neuer saw Hereof it is that Cicero speaketh so much in the. 11. booke de Natura DeoruÌ„ giuing this reason why the Atheistes did not acknowledge y there was but one God by his works seeing the heauens the planets stars the earth the elementes other wonderfull workes of his saying Sed assiduitate quotidiana consuetudine oculorum assuescunt animi neque admirantur neque requirunt rationes earum rerum quas semper viderunt perinde quasi nouitas ipsa nos magis quam magnitudo reruÌ„ debeat ad exquirendas causas excitare Which is to say that our senses are so dull and glutted with that our eyes doe daily see and beholde as it is no maruell to vs neither doe we consider howe it coÌ„mes to passe or howe it was made nor who is the cause as thoughe the rarenesse rather than the greatnesse or excellencie of anye thing shoulde make vs the more to wonder It is then the mynde and imagination of man onely that seeth and vnderstandeth any thing in his perfit kinde the which we should dayly sturre vp and so accustome with good purposes that it decaye or ruste not in vs wherby séeing and discerning with iudgement the maners liuing of all natioÌ„s we maye the easilier and truelyer knows ours And by the same vnderstanding come to the perfection of our vertue For the good credite and praise whereof I may boldly say and affirme that there is no easier meane nor pleasanter manner of liuing than in dure Philosophie As for the world past I list not to meddle withall nor search how the auncient Philosophers whose doctrine serues litle to our purpose found or liked it in their days But sure I am that time hathe euer since brought his alteratioÌ„ And as touching death the dissoluer of their Philosophie to expell the feare of him they haue spoken maruallously and in most of their workes haue prescribed the despising of death vnto vs yet in my opynion it coulde not but greatly greeâ—e them for the ground and foundation of theyr profession whiche is nature was cleane put out and cut off by it I reporte to Moniâ—pus in Lucian who viewed all that past the floud Acheron to bell and sawe none but that bashed and were astonied in the going in except Diogenes which did nothing but seâ—ffs and iest at all things who as he euer conteÌ„ned life so was he neuer seene fearefull of death at any time Most true it is that Socrates farre off had a good courage and séemed to despise it but when he came to the wickeâ— he chaunged coloure as well as others Let vs nowe proceede to the purpose and speake of our vertue in hir seuerall kynds by order without confusion Of Prudence or wisdome THis noble Troy wherein as I haue â—aide our vertue is seated hath foure armes or branches wherby we must ascend elimb vp vnto hir the first principal chief braunch we cal Prudence which consisteth in a skilful iudgement and knowledge of true things For it is vâ— possible that by our daily doings we can wel please the world if we know not throughly what we do From this knowledge proceedes the vnderstanding of all Artes and liberall Sciences whereby we become right Courtiers As of Musicke the playing on the 〈◊〉 the 〈◊〉 the Citrone the Harpe the Corneâ— the Flute the Virginals the Viall and other sweete musical instruments Also to daunce all maner of dauÌ„ces as the double simple braâ—les of Burgâ—nâ—e Poâ—â—owe and Champanay the baâ—e daunce the Almayne the â—allyard â–ª the 〈◊〉 and infinit others The 〈◊〉 to compose devices Postes pleasant purposes Songs Soâ—â—e to and 〈◊〉 or aâ—â—orous Lameâ— factotâ—â— in proâ—â— verse or ryme very 〈◊〉 and in â—ragie all 〈◊〉 as 〈◊〉 the languishing painâ— of a seruant 〈◊〉 in â—â—pleasure and euill â–ª â—warded of his 〈◊〉 Further it is singular good to haue some pretie sprinckled iudgement in the commoÌ„ places and practizes of all the liberall sciences chapt vp in hotâ—hpot togither out of the whiche we may still help ourselues in talke with apte deuises at assayes to haue substance and matter to treate of and encounter with all maner of things and no moâ—e Also to haue store of histories to passe the time méet for any company and with the more assured cunning to couche our credite it shall not be amisse to
enterlace our discourses with certeine suddaine lyes and inuentions of oure owne forging Likewise the knowledge of diuers and sundry languages â–ª as the spanish the Frenche the Italian â–ª the Dutche and others to the ende that in all these seuerall tongues we may salute reioyâ—e wonder aâ— exclayme vpon disdayne skâ—rne and â—â—oâ—te whome we will. The knowledge of Fence of vaâ—ting of Tennis of dauncing and other sportes of exercise And some vnderstanding of the state and affayres of the Realmâ— as of warres of practizes of marchandice and howe we maye honestly robbâ— deceyue and make our best profite And withall â—ertayne other small pettie practizes and traffiques that are vsed in the world in which euery one couâ—ts to excell for the coâ—â—â—nâ—able consideration that coÌ„mes of it On the contrarie such as are ignoraunt in these faculties and will not endeuer themselues to haue some smacke or smell in euery one of them are beasâ—es doltes and â—alues And for that Vertue is the meane betwéene â—wo bites as it is commonly in câ—ntrarie occurrences when the two extremities are knowne the midst is easily founde which is our vertâ—e Prudence then as we haue said is the perfite â—ath way and iudgement to all the artes afore spoken of wherin is to be vnderstanded that I measure this perfection 〈◊〉 〈◊〉 to the â—iâ—â—ure but reputation of the court And he who is so throughly expert in the sciences that â—e knoweth thereby howe to aduaunce his credite and honour is poâ—â—â—te and wortâ—y to be called wife But this meane that I speake of is so hard to kéep that there are few which declyne not to the one side or the other Some beléeuing wel of them selues that they are singular in these arts and yet want the true traâ—e to beginne weigh things lightly regarding neither place time nor counsel whervpon they are accouÌ„ted wilful raâ—â— Others that would be estéemed more graue sage thâ— the rest do muse breake their braynes with trifling folliâ—s which serue to no purpose and there aboutes spende inestimable paine time these are too curious Take therefore the meane betwéene both and you shall come to the true and entire knowledge of thinges honest and necessarie and so you haue oure vertue From temeritie and rashnesse it is not néedfull to disuade any by morall reasons for there are so manye infected with this follie and their wilfulnesse winnes them such contempts in the worlde as they are noted and scoffed at of all men and I beleeue the wife beware by them since they knowe the remedie Walke one night through Paris and you shall finde a companiâ— of yong gallants some braue and in good order and others smothly combed for the purpose courting and woing their Ladies and for that they are so vnskilfull howe the knowledge of this Philosophie maye bring them into their mistres faâ—our beléeue of themselues to be passing excellent and singular good players on the Lute and Gitterne and do nightly walke the streates before their louers gates tearing the poor strings of their instrumentes as it were in despite of Mercurie Their mistresses â—â— of â—o â—ylde nature some suche there are that they account this the greatest glorie most delight in the world to heare how their amorous seruantes with sundrie sorts of musicke present their louing obedience As it is sayde of a Dame in Rhoane who to trye the loyaltie of hir Louer made a crosse with chaulke on hir chamber doore and enioyned him penaÌ„ce nightly to come and kysse it who was so deuout that he thought it sacriledge to breake tyâ—e with his mistres till some merie mate spying and pitying his incessant paine to further his deuotion mending the workemanship of this relique with such supple substaÌ„ce aâ— the poore penitent hauing bothe his nose and lippes parâ—ell gilt withall gaue ouer his Pilgrimage for euer So these pigions holdeÌ„ thus by the nose and fed peraduenture with a farewell from some kynde Mistresse who knowes howe to continue their follie doe nowe and then méete with odde remembrances As when their haâ—nt hapneth to be wher dwelleth some braue philosopher of the court whose delicate eares cannot indure so great iuiurie done to Orpheus by their disordred ser a piâ—g and crouding do blisse them out at their windows with a pifpet perfuming both the players and their instrumentes in suche swéete maner as the gallantes are not heard of in a moneth after Some other supposing themselues perfit dauÌ„cers for that they haue heard say it is an excellent grace not to séeme to haue care or to thinke of their daunce do in dauncing before noble damsels frame their countenance with a counterfet modestie and letting their cape slip off the one shoulder in shewe their gay ierkins or dublets kéeping euer this good mean that it may be supposed they deliuer their trippes and trickes easily without labour or regarde of theyr daunce by little and little lets it fall off on the chamber floure And thus the gallants glorying in their own shadowes tread their two simples with a double tricke and beleeue they haue done singular lywell I leaue to common coniecture howe the lookers on doe laugh at it Another poore foole yet a Gentleman of countenaunce who thinkes him selfe learned in languages trauelling by the way and taking vp his lodging where lieth a GentlemaÌ„ Italian for that he wil séem to haue language salutes him with Bonne iourne although it be vâ—ry late the Italian supposing him in a mockerie to pronounce Bougeronne without demaunding any more draweth out his râ—pler our mynion mated to sée this suddaine furie not knowing the cause is coÌ„pelled to defende himselfe so they are doth in danger the one to maime or marre the other vpon this fond foolish quarell Poore soules haue pacience consider howe your ignorance makes you no better than brute beastes And if I durst speake of Orators who suppose of theÌ„selues to haue double iudgements in al maner of sciences for one litle word that they would perfectly to be vnderstand and eloquently vtter being of small consequence will trauell so far about for it that some of them are neuer able to come to their matter againe And touching Aduocates and lawyers who will seem with their store of law to carie al before them wheÌ„ they vnderstaÌ„d neither y point but nor mark of the cause wherevnto they should tend their talk which y good scholemaster QuintiliaÌ„ doth declare for after saith he they haue grauely with a long preface pleaded in latine and french iuÌ„bled togither their clients case in y end Parturiunt mentes c. that is Huge mountaines trauell with yong and at length bring forth a sillie Mouse They open the principall places after coÌ„pare the laws doctors chapters caÌ„nons togither yet coÌ„monly they fortefie that part most which is least assaulted suddenly somtimes ouerthrow theÌ„selues Cepasius maior a Romane whoÌ„ Cicero painteth so gallantly pleading for Cluencus was a cunning
They will haue vs in pleading not to say at all times what séemes to vs good but to speake that only which serueth y tâ—me place and persons belonging to our purpose And furthermore Non solùm meo consilio vti consueui sed multum etiam eius quem defendo consilio voluntati obtempero I haue not sayth he beene accustomed to doe all after my owne head or iudgement but rather applied my selfe to the counsell will and opinion of my clyent I sée none please mée more in this respect than holye mother Churche men and not without cause for moste of them take great payne to attayne to oure vertue And it shoulde séeme greate iniurie too learning if the ignoraunt and vnlettered shoulde haue this vertue too restrayne theyr affections to frame and accommodate themselues to the qualitie and condition of those they talke too better than the learned much lyke the néedie Norman that procured him selfe a Prebendshippe and yet so ignoraunt for learning as hée could not reade kept his Hymnes Houres and tymes of Seruice with the best who when a friende of hys saw him chaunting in the Chauncel knew his ignorance asked him how he prayed and what he sayd I haue quoth he learned the Alphabet or .xxiiij. letters whereof all prayers are made and them I dayly and wholy deliuer in my singing and saying to God who I knowe may make what prayers he will of them But for the ignorant we will speake more when we write of modesty And that whiche wée haue sayde of the liberall in their temporall goods may serue well for example to the Clergy in their spiritual deuotions Therefore it is néedeles to recyte it any more And nowe to the twoo extremities of this our vertue Prodigalitie and Couetousnesse THe distributing of goods magnificall expeÌ„ces is towards vs so gracious honest and fauorable that I know no way how to auoyde the feare of excesse in this vertue whiche is prodigalitie And on the other side the auaricious nigarde and miser is so hatefull and reprochfull to all men that to shunne and flye the euill opinion of the worlde touching this vice wée muste recoyle backe so farre that wee become as it were somewhat prodigall And if it bée tollerable too mingle golden gayne and profitee of mony with honestie whiche the beste and wisest Philosophers past would not do wée shall prooue and finde the couetous and nigarde to loose more of their goods by their misery than they kéepe or get by their wretched policye Therefore wheÌ„ we sée a churle welthy or rich we ought not to say that his auarice or néerenesse hath gathered it For if hée were like liberall to vse it as he is pining to preserue it he should by the same without coÌ„parison encrease his cofers with treble gayne For as by his ouer muche care and diligence hee hath gotten it so by his endlesse follye and feare to loose iâ— hee leaues to imploy it to his greter profite â–ª As when hée sayeth Fertilior seges est alieno semper in aruo Vicinúmque pecus grandius vber babet The frute more fertile seemes that growes within my neyghbours groundâ— â–ª The vdder of my neighbours beaste with milke doth more abounde This is the couâ—touse cause hée will buy no more lanâ—s nor beasts but miserably horde and byde his money in the grounde or locke it vp for allurement to Theeues For euen as the ielouse feare of fonde and foolishe husbands makes their wiues the more soughte vnto shewing by their suspicion signe of some occasion either y she is willing or y she loues nothir husband or else some other cause whiche makes and mouâ—s yong men to enter in assured hope of obtayning their desyre So likewise the pyning payne and so nudging solitarinesse whiche wée sée the myser and couetous endure too kéepe and garde his goods and treasure wyth his head still in his cubbarde and his nose euer in his coffer stirres vp the hungrie théefe and showes him where plentye is to bée purchased by his pyking pollicie Whereof it is commonly spoken Malus est custos diuturnit atis metus Hee that feareth looseth And Ouide writing to the ielious whiche watche their wiues so narowly dothe properly say Quicquid seruatur cupimus magis ipsaque furem Praedafacit quod sinit alter amant The harder kept the more is sought the price doth make eche thing a pray The thing that others way as nought who seekes we wyshe not what we may For the better example of this I maye alleadge the cunning varlet Strophilus in Plautus who séeing the greate payne and toyle that the most vnfortunate Eriliâ—s had in hiding his golde carying it sometime into one place and sometyme into another fraughte with continuall feare leaste hée shoude bee spyed supposing there was good too bee doone soughte the cause and fynding the money robbed hym of it Lykewyse the filth of this vice is such that there is nonâ— which hateth not a nigarde and are glad and desirous too doe him all the displeasure that may be so that he lacketh the grace and good wil of others wherby he might make a more profit For as Cicero sayeth Rerum omnium nec aptius quicquam est ad opes tuendas as tenendas quà m diligi nec alienius quà m timere There is no meane more profitable to man to make him riche and better to garde his goods than to deserue the fauor and loue of euery one nor any thing more contrary than to haue fewe friends and be in continuall feare We reade amongest the Romanes of one named Mamercus a riche man and of greate credit who for that he did nothing magnifically or sumptuously whilst hee was Edile according too their custome fell into the slaunder and reproche of auarice and couetousnesse for the which he was so euill beloued of the people that after hée following the dignitie of the Consulship for this onely cause they refused him And if we will consider from the beginning to our tyme what estimation was therâ—uer had of a couetous man what sayeth all the worlde of a miser the villaine will not giue a glasse of wine to any of credit or honestie or as our prouerb is he will not parts from the dropping of his nose hée dare kéepe no companie for feare of spending hée dooth no good to himselfe nor to any other hée eateth his otes in his owne sacke he neuer fedeth but in his bosome many other suche like hatefull reproches In so muche that there is no Gentleman how noble-borne â—o euer hée bée that is not reputed and accompted a villaine if he giue at any time neuer so little occasion to be séene in any thing miserable or pinching So that I rather allowe and better agrée with them who haue theyr hartes so noble their mindes so franke and their sprightes so glorious that they will soner coÌ„sume their goods in braueries pomps and magnificall expences than to bee
slaunderouslye touched with nigardnesse or miserie Couetousnesse commonly is hated in all persons but chéefely in Princes and greate Lords to whome it is moste conuenient and seeming of all others to exercise bountie and liberalitie where otherwise the continuall taking receyuing of their right from their Subiectes without giuing dispersing and distributing agayne in processe of time they shall find themselues to haue neither tribute to receyue nor subiect to pay it For who caÌ„ better dispose of goods whiche that nobleman Plato would haue had coÌ„mon thaÌ„ those that haue them Howe shall men of vertue and valure good companions and small mates come by any parte or porâ—ion if there be not bountifull giuers following this opinion some will say and mainteyne that the riche couetous are théeues in making that pryuate their proper owne which shoulde bée common to all men It is not then without cause that this vice is so much hated of vs banished from our coÌ„pany wherein there is nothing so displeasant as not to be glad and willing to doe pleasure And therefore howe much the infamy of it is greate so much the rather should we withdrawe our selues and shunne the chaunce of such extremities eueÌ„ with y lesse of our goods or rather as I haue sayd to be reputed prodigall For the prodigall are more excusable without coÌ„parisoÌ„ in our vertue then the couetous And if we will well consider of it we shall finde none so prodigall therfore the more reprouable as the auaricious For what may be greater prodigalitie than to gather togither and laye vp the goods of this commonaltie and to take away from a coÌ„mon wealth the faculty to vse it by that meane to lose it and as it is sayde cast it into the Sea for if the goods of a myser bée not loste from the profiting of a commoÌ„ wealth at the least for his lyfe I cannot tell what may bee accompted more lost For hee pleasureth his friendes and benefiteth himselfe as much with that he hath as with that he hath not and his riches are to him as to others no riches at all â–ª Wherby it is spoken Tam deest auaro quod habet quà m quod non habet The auaricious hath no lesse neede of that he hath than of that he hath not Then if his goods serue too no purpose neyther too himselfe nor in the fellowshippe of men we muste accompt it loste and béeing loste wée may cleerelie perceyue that the auaricious and miser is the true and perfite prodigall But to the end we will not séeme to allowe vnmeasurable expeÌ„ces we will giue bouÌ„ds confines and limits to liberalitie Cicero in his offices sayth We ought not to gyue any thing except it be either profitable or necessarie So that profit and necessity be the two bounds of this vertue which ouerpassed any way we become preseÌ„tly prodigall But truly if we should thus strictly coÌ„prehend all we sâ—al make most part of our courtiers the best praised wilfull wasters whoÌ„ we not withstaÌ„ding esteme very wise For not only those which coÌ„sume their welth or make soÌ„times magnificencie without profite cause or necessitie are not alone pronounced prodigall But this vnquenche able heate and vnsatiable desire of glory the whiche withoute all iudgemente and consideration constraynes them to doe it is honest â—â—d commeth of so good a nature that there is attributed vnto them a vertue more greate than liberalitie which is called Magnificencie wherof comes this tytle so excellent of magnicall And moste truelye when the intention and good wyll of any person dothe fynde and féele that whiche hee doothe good or euill suche magnificencie is muche to bee praysed proceeding from â—o greate a loue of oure vertue and from suche affection too pleasure others that they haue no leysure too thinke of nor consydâ—r all the maximes and circumstances the whiche ferupulouslye the Auncientes woulde haue vs obserue and kéepe in this liberalitie And further wée that doe long looke or muche muse on things secrete and hydden but regarding the superficiall parte and the outwarde appearance of theyr déedes séeing that by suche magnificencie they shewe them selues of minde the liberalleste that maye bée not considering the vtilitye profite or necessitie cunningly couched and well couered ouer howe can we but iudge of such people all good and all honor leaue we theÌ„ that same Valerie the great talker of liberalitie when he sayth that the two fountains from whence she coÌ„mes is true iudgemente and honest good will for the ardent affection and hote desire to be praysed of all men can not discerne this nor will not be so scrupulous to consider of circumstances so farre off Let vs compare in semblable cases the mutuall loue betwéen the father and his childreÌ„ and we shall sée sometime the feruencie therof to be so great that without consideration meaning them well they doe marre and spoyle them not hauing their iudgement certaine by reason of this ouermuch affection to discerne what is good or euill for them Is such loue and friendship to be blamed with vs Is it not true affection yes verely although some others call it a cockering So that if any will nearer regard the profit of the one or the other if this amitie do not earnestly appeare therein it can not be perfit Euen so let vs iudge of the magnificall man who if he should consider with himselfe how profitable it were for him to do that he determineth would they not say his deliberation smelt of miser is and how he had great â—â—are to lose that he meanâ— to lay out It is not at this time only or in these dayes y our vertue hath bin so measured For do not the noble ancient Romains glorie to be atrbuÌ„ted magnificall Was it neede full or profitable to cut mountaines and to make of 〈◊〉 in the sâ—a a fyrme lande Was it requisit euerie morning to â—â—â— that came sayd god morâ— ow my Lorde to giue and distribute such great sâ—â—mes of money as they did whereof â—â—â—â—â—all doth well report What should I speake particularly of Pompe of the Thâ—aters the Triumphant Gates and Temples that he builded Is not the magnificâ—ncie of 〈◊〉 knowne by his â—umpâ—uâ—â—s gardens and galleries For this cause onely we haue them as a president of perpetuall memorie and there is none of our Philosophers that dothe not with great diligence endeuer hym sâ—â—â—e to imitate and followe them chiefly in thâ—yr Antiquities The honour of the Romaines was so great for theyr haught courages and magnificall myndes as all Italie is yet proud of it And if we maye after them speake of oure selues shall we not fynde among vs in our tyme some whose sumptuous expenses haue gayned them great â—ame Let vs consider of the noble doctors and professed masters in our Philosophie whom we haue before our eyes for example whom we must followe and allowe in all whose authoritie ought to satisfie vs for reason as
other that most cunninglye can Those that with open hart declare and shewe themselues not willing to vse fraude are reputed ignorant and haue not the courage to speake to a man For this the Almaynes are best estéemed as sometymes heretofore we the French men were yet nowe God be thanked they haue pretily learned to liue And further when the sutteltie of dissimulation is subiect to reprehension We should not therfore generally blame dissimulation For euill people doe makeseuill theyr profite in all things As Oâ—d sayeth de Tristibus dâ—â—laring to Cesar that althoughe sâ—me women had euyll â–ª â—â—â—d hys Arte of loue the booke was not therefore the worse For sayth he euill persons abuse the goodnesse of fire whiche is notwithstanding good And so of all other good things And more Quodcunque attigâ—rit â–ª si qâ—â—est studiese smistriâ— â—d vitium mores instruit indâ— suos This facilitie of the Spirite is not therefore to be blamed which snakes man according to the pleasure of others to chatinge and transforme hymselfe â–ª For in so doing he shall be accounted wise â–ª winne honour and be frée of repreâ—ension euery where which Proteus knewe verie well to whom his diuerse Metamorphosis and oft transfiguration was verie commodious Thus haue you principally the profite whiche Temperance brings vs for the better obteyning of this good grace We haue declared howe particularly we shoulde gouerne oure selues in obeying others â–ª nowe wée muste knowe howe wee shall generally vse oure actes of good grace without regarde of the complexions conditions and priuate imperfections of anye Aâ— amongest â—â—aungers and â–ª iâ— an vnknowne companys â–ª or in a multitude or greate assemblye where dyuerse are of sundrie â—â—inions which will not be content nor thinke it good that we shoulde frame oure following more to the one than to the other iâ— it bée not to some noble person aboue the rest wherein it is lawfull wythout offence to the companie to serue and obey â–ª his pleasure â–ª I cannot here forget the ignorance and brutishnesse of the people who in feasts banquettes and assembliâ—s gouerne and order themselues not according to the maner of the Court whiche is the best rule but according to theyr particular pleasures and opinions Wherefore it is not to be marueyled at if oute of suche a companye manye come discontented when euerye one of the assistaunces hauing their proper imperfections contrarie the one tâ—â— the other it were impossyble but in pleasing of one wée shoulde â–ª and muste offende the other So that if any frame themselues to obserue theyr rule and common manner â–ª euerye one wyll constrayne hys desyre â–ª â—â—â— lyke well of it And for that the Spirite is the principall parte of manne hauing ys cert ayne mouyngs whiche are the affections euen as the bodie hath It is then the same wée shoulde moste care of For if the mouinges be honest and according â–ª too vertue whiche is too saye if the affections are not contrarye too the foure kyndes whereof wée haue spoken afore but are vnyted concorded and ruled by them the gesture of the bodye wyll easilye followe and nothing shall passe before the eyes of men whiche shall not bée well done and of a good grace For the bodye is the Organe and Instrument of the Spirite by the whiche it doeth shewe it selfe and makes knowne what it is It was not wythoute cause that certayne Philosophers sayde home that the Spirite is euer lyke it selfe and neuer commes wyth more cunning nor better learned from the Schooles than shee was béefore For those that are Tutours and Teachers do not instruct the Spirites of Infants But only open and stretch out the cunduytes of the bodie to the ende that the Spirite being deliuered may know and shewe hir selfe whereby wée see that menne of weake and féeble Spirites cannot become learned What payne and studys soeuer they take what tyme and charge so euer they spende and what maister or learner so euer they haue The reason is that the Vesselles and powers of the bodye béeing once opened nothing more can bée done and no cunnyng industrie or labour can any way alter or chaunge the condition of the Spirite Wherein it séemeth too mée néedelesse in a master and case so cleare too vse anye Argument for too shewe whether the qualitye of the Spirite of manne bée vertuous or no when it is too bée knowne by the gesture and outwarde countenaunce of the bodye as it were impossible for the bodye to serue for a maske or false Visarde to the Spright which is euen so For where as sundry ssiâ—gular good Authours haue desyred to make vs vnderstande the conditions and propertyes of persones paste eyther howe they were learned wyse magnificall or suche lyke and woulde perfitely represent them and descrybe them vntoo vs they coulde not otherwyse make them better knowne than by theyr actes gestures and maner of lyuing As wée may sée in Salust who doeth so lyuely counterfeyte Cateline and in the Poetes who had greate delyghte in suche descriptions And wée oure selues when wée sée a manne styll busie wythoute purpose or reason wée saye hée is wauering and inconstant and when we heare one speake muche and lyke or allowe of hys talke wée saye hée is wyse and of a good iudgement And so wee commonly iudge others by theyr outwarde signes For too speake a truth howe shoulde we otherwise haue the knowledge of things inuisible secrete and hidden if not by the exteriour apparaunces that be presented to some one of oure senses Then wée must néedes conclude that the countenaunce of manne reuealeth and bewrayeth the knowledge of his Spirite the whiche can bée no other in outwarde shewe than shée doeth forme them Wherefore we ought not to blame the maner of liuyng of a learned man wyse bountyfull or liberall thoughe hée haue not doctrine prudence liberalitie and other qualities of the Spirite And for that there are many whiche haue not the true knowledge of hir propertyes which is no other but vertue or vyce and consequently vnderstande not that it is parte of oure Philosophie this is the cause that knowyng nothing of the manners gesture and liuing of men wée commonlye iudge of them otherwise than they are As of a yong sotte or foole braynlesse and full of prattling they will estéeme wise pleasaunt and a good speaker â–ª and on the contrarie of one prudent modest and a ciuill Courtier they wyll regarde as proude glorious and of no vnderstanding These kinde of noddies be of the number of the ignorant multitude whiche are nothing certaine but so blinded that they followe in iudgement of all thinges their first opinion whatsoeuer it be Of whom it is sayd Quot capita tot sensus As many heads so many wittes Agaynst whom whosoeuer will contende is like Hercules fighting with the Serpent Hidra hauing many heades who as soone as he had cut of one there presently sprang out in his place fiue or six more as euill or