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A06341	The prouerbes of the noble and woorthy souldier Sir Iames Lopez de Mendoza Marques of Santillana with the paraphrase of D. Peter Diaz of Toledo: wherin is contained whatsoeuer is necessarie to the leading of an honest and vertuous life. Translated out of Spanishe by Barnabe Googe.; Proverbios. English	Santillana, Iñigo López de Mendoza, marqués de, 1398-1458.; Googe, Barnabe, 1540-1594.; Pedro, de Toledo, Bishop of Málaga, d. 1499.	1579 (1579)	STC 16809; ESTC S108829	87,267	250

profit and good turnes his Citizens could not away with nowe were they the case beeing altered driuen to dreade as their mortall enemy and besieger of their towne And beeing thus by the siege sore distressed which is alwayes more grieuous to great and populous Cities then to small townes they were constrayned to send vnto Coriolanus moste humbly requiring him to leaue his siege and to departe from the Citie and whereas their Embassadors beeing the chiefe and principall men of the Citie and of the Capitoll with colde entertainment were neither heard nor answered they continued their sute and with humble submission sent out their priestes and clergie beeing araied in their deuoutest vestures but as the other were returned so were these sent back with very harde speeches and euel entertainment whervpon the whole Citie bewayling their miserable case and crying out for the cruel aunswere that iustly deserued they had receued Venturia the mother of this Coriolanus staudeth vp and taking with her Volumnia hee sonnes wife with her and her Children she goeth directly to the Campe of the Volscians whom when Coriolanus a farre of perceiueth hauing in his company a galant company of Gentlemen he commeth foorth to meete her though not a little disquieted because his minde gaue him that their comming was onely to mooue him for the raysing of his siege and as soone as he came neere vnto them alighting from his horse hee came towardes his mother to embrace her But shee putting him a little backe from her with her hand with a heauie countenaunce saide vnto him these woordes Before thou commest neare mee and before I receiue thine embracinges let mee vnderstande whether I bee come vnto my sonne or to my enemie or whether I shall enter into thy tent as a mother or as a sorrowfull captiue Alas to what extremitie is my wretched Age come to see thee firste bannished and expulsed thy Cittie and nowe a cruell enemie and spoyler of thy Countrie that nourished thee howe couldest thou come into these partes with so deadely and reuengefull a minde howe couldest thou enter into these territories and not let fall thy furious displeasure and threatnings Howe happened it that at the sight of Rome thou saydest not vnto thy selfe Loe heare within these walles is enclosed my natiue soyle my patrimonie my mother my wife and my children Vnhappie woman that I am who am well assured that if I had neuer borne thee Rome had neuer by thee been besieged And if I had neuer beene deliuered of a sonne I had happily dyed both free and at home in mine owne countrie I speake not these woordes because I am not able to suffer anie thing that shall be more reprochfull to thee nor for the griefe of myne owne captiuitie whose miserie can not be long by reason of my age but onely for these that be heere present thy miserable wife poore distressed infants When Ventruria had thus ended her sorowfull complaint Coriolanus imbracing her with teares in his eyes said these wordes Mine owne sweete Mother my rage and fury is conquered appeased and is turned at your request from this mine vnnatural vnthankful countrie wherwith he presently discamped brake vp his siege Wherevpon Valerius in the same Chapter sayeth That the hart that was full of wrath reuenge for the iniurie that he had sustained and was now in assured hope of present victory vpon the onely sight of his mother and vpon his vertuous compassion chaunged his intent of bloody warres into a sweete and healthfull peace Long were it to write how greatly vertuous children haue alwayes beene gouerned by duetie and reuerence to their parents Touching Nero of whom mention is made in this prouerb where hee sayeth The beastly lust of that same monster vile c. Howe lothsome and horrible the lecheryes of this shamefull tyrant was and what and howe greate his disobedience was to his owne natural mother is to bee seene in the story of his life where who so liste may reade it And therefore I meane to stand no longer vpon this prouerb but to conclud affirming that reuerence ought of bounden deutie to bee giuen to the Parents for which the Lorde hath promised in the fourth of his Commaundements a long and blessed life vpon the earth I could heere bring in if I were disposed a great number of testimonies as wel from the Philosophers as from the holy Patriarches and Prophets But because the olde saying is The tedious tale offends the eare and briefest words wee gladiest heare And therefore let this that I haue saide suffise the Reader which I take to be inough for the vnderstanding of the Prouerbe 92. And heere we may not ouerslip the wicked Absolon But call to minde his froward hart and fond presumption For neuer haue we seene nor shall that he that is vnkinde Doth any grace with GOD aboue or any fauour finde The Paraphrase ABsalon was the sonne of Dauid a man of passing beautie and singular proportion who found the meanes by certaine of his seruants to murder his brother Amon for the deflouring of Thamar his sister turning her dishonestly out of his house For which murder Dauid was greatly offended howbeit vppon fatherly compassion and at the humble sute and request of Ioab who was a speciall friende to Absalon he pardoned him But Absalon whether it were because he found not the like countenaunce at his fathers hande as he was woonte to doe or that hee was set on by some wicked seruauntes and leude Councellers or whether it was the motion of his owne euill disposed minde he presently withdrue himselfe as if he wont with his fathers fauour from Hierusalem and came to Hebron and with the sounde of the Trumpet calling togither the people of Israel without any regarde of his duetie to his father he made him selfe King with presumption to depose him and to set vy him selfe to that intent he allured vnto him a great number of the tribes of Israel and entred into open armes against his father But God who could neuer away with the disobedience of the childe to his father turned all his deuises force and power to his owne confusion for at the ioyning of the battailes the fight being fierce there was slaine to the number of twentie thousand and Absalon him selfe galloping vp and downe and passing thorowe a thick wood was hanged by the heare of the head vpon the bough of an Oke his Moyle running from vnder him and beeing found so hanging was slaine by Ioab and certaine of his seruants wherby the good father obtained the victory of his disobedient sonne where it plainely appeared that God him selfe abhorring his rebellious fact fought against him as is more largely declared in the seconde Booke of the Kinges which I haue heere but briefely touched to shewe that the disobedience to the father is greatly displeasing of God. The thirtienth Chapter of Age. 93. Let not olde age thee discontent since that it is

great griefe and mourning bewailed his offence Hee committed adulterie with the wife of Vrias who was mother to Solomon for the which greeuous offence the Lorde was more offended with him then for all that euer hee did as is to be seene at large in his life The Doctour SExtus Tarquinius was the sonne of Tarquinius the King as Liuie in the first of his Decades writeth The like is affirmed by Saint Augustine in his boke of the Citie of GOD Valerius Maximus and many other auncient writers No lesse was Lucretia famous for her vertue then was this Tarquine to be abhorred for his wickednesse Amongst many that haue written of the woorthinesse of this Ladie none doeth so greatly delite me as M. Iohn Galensis in a booke that hee wrote of the foure principal vertues whō I only determin to folow His words as I haue translated thē out of the Tuscan tongue are these Well woorthie of immortall and euerlasting remembraunce is the noble vertuous Lady Lucretia Who refusing to liue any longer did rip out the stain of the villany and violence done vnto her with the death of her owne person The maner wherof S. Augustine telleth in his boke of the citie of God saying that Sextus Tarquinius came with Collatinus the husbande of Lucretia to a house of his called Collatinū where they found Lucretia vertuously disposed amongst her maidens and women the only Paragon of her time most commended of all others was this Lucretia Whom when the sonne of Tarquinius king of the Romans had throughly behelde he was presently inflamed with disordinate and wicked loue towardes her whereuppon within a fewe dayes after accompanied only with one man he returneth vnknowne to Collatinus vnto the aforesaide place where he was honourably entertained and receiued of Lucretia who made him great cheare and lodged him according to his estate supposing that she had had her friende and not her enimie in her house Tarquinius being now a bed al a fire with the flames of beastly desire perceiuing that they were all fast a sleepe in the house taking his swoorde in his hande leapeth out of his bed and goeth directly to the chamber of Lucretia whom he founde fast a sleepe where laying his hande vpon her brest he said vnto her Lie stil Lucretia I am Sextus Tarquinius yf thou makest any noise thou shalt die for it Wherewithall the Lady beeing with great feare awaked and seeing no succour about her nor any waye too escape death Tarquinius beginneth to disclose vnto her his great affection and somtime with faire woordes intreating her and sometime againe terribly threatning her assaieth all the waies that he can deuise to bryng her to graunt to his desire But when he saw that she was by no waies to be remooued from her stedfast and chaste minde and that the terrour of death coulde nothing preuaile he casteth about againe and thinkeeth to boorde her on an other side and saith vnto her I will tel thee what I will doe if thou wilt not consent vnto me I wyll first kill thee and afterwards kill an euil fauoured knaue that I haue heere in the house and laye him in bedde with thee whereby it shal be reported to the worlde that thou wert taken in shameful and filthie adulterie And with this feare he ouercame the chaste minde of the vertuous Ladie and hauing obteined his desire with great disdaine departed Wherewith the poore Lucrecia beeing now ouerwhelmed with sorowe and pensiuenesse for her great and greeuous mishappe sendeth with al speede possible to her father her husbande and all other their friendes at Rome earnestly desiring them to come vnto her with as muche haste as they coulde VVho when they were come Lucrecia all heauie and sorowfull in her bedde at their entring into the house fell into a great weeping and when her friendes began to salute her and to bid her bee of good comfort Alas quoth she What comforte can there be to a woman that hath lost her chastitie and lookeing stedfastly vppon her husbande shee cried out and saide O Collatinus the feete of a straunger hath been in thy bed But I sweare vnto thee of a trueth only the body is defiled for the mind was neuer consenting and that shal my death presently declare And therefore I require you all to shewe your selues men and not to suffer this horrible act to remaine vnpunished Sextus Tarquinius was he whom I receiued not as an enimie but as a supposed friende who hath this laste night depriued me and you also yf you be men of al ioy VVhen shee had vttered these wordes they all beganne to comfort her and to tel her that her offence was nothing beeyng forced and constrained thereunto and that where there was no consent there coulde be no offence VVhereunto Lucrecia replied and saide As for that looke you to those thinges that concerne your selues I though I dooe cleare my selfe of beeing guiltie of any offence yet doe I not discharge my selfe of punishment There shal neuer chaste woman take occasion to be euyll by the example of Lucrecia And with these wordes plucking out a knife that she had secretly hidden and thrusting it to her hart she fell downe dead whereat both her husbande and Brutus her father makyng great lamentation presently drewe out the knife out of the wounde being al stained embrued with blood which knife Brutus takyng in his hande sware to reuenge the iniurie and the death of his daughter and to destroy both Tarquin the king his wife and his children either by fyer by swoord or by al the waies that he might and neuer to suffer any of the kindred to reigne in Rome VVith which he gaue the knife to Collatinus and so from one to another Whereby this mourning chaunged into wrath and desire of reuenge they all made promise to folowe Brutus and taking with them the body of Lucretia they brought it to Rome and laide it in the middest of the market place to the ende that the horrour of so strange a facte might stirre vppe the people to reuenge it At the sight wherof the people were straight in armes and folowing Brutus they thrust out of Rome Sextus Tarquinius who after miserably died in prison 4● No lesse was worthie Scipio Commended for the deede That from his chaste and worthie mind Did worthily proceede Then for his valiant manly actes Esteemed in his daies By which he to his Countrey got A neuer dieyng praise The Paraphrase of the Marques COrnelius Scipio as Valerius rehearseth in his thirde booke hauing taken the Citie of Carthage was tolde by his souldiours that in the sacke of the Towne there was taken a young maiden of woonderful beauty great parentage who was affianced to a Gentleman of the nobilitie which as soone as he vnderstoode he commaunded that the Damsel her husbande and her parentes should be brought before him and caused the young maide safe and vntouched to be deliuered vnto them

nor euill but giueth counsaile with out affection iustly and vprightly perswading alwayes to vertue and godlinesse of life and all the actions and doinges of such friends as are knit in this friendship doe ground them selues as the Prouerbe saith vpon goodnesse and honestie of life 86. And he that is thy friend I wish and warne in any case Thou keepe and vse him as a friend in euery time and place I speake not of the flatterer who vnder colour sweete Of sugred speeche and pleasant shewn with gift of gall doth greete The Paraphrase IN this Prouerb is mention made of the diuision of friendship before specified and it sheweth that the friendshippe that is vpon profit which is the dissembling and flattering friendship is not in very deede the true friendship For there is no perfect friendship but that which is grounded vpon vertue and honestie which friend aboue all others we ought to esteeme and of such a friend speaketh Aristotle where he sayeth What pleasure hath any man in his life though hee haue all the felicities in the worlde if he want a friende For to liue happyly and quietly it behoueth a man to haue one to whome he may safely open all his doings and with whom he may bee as bolde as with him selfe We reade in the Cronicle of the Philosophers that Aristotle beeing demaunded what hee accounted a friende to be made answere that it was one minde in two bodyes Of this assured and perfecte friende doeth the Prouerbe heere speake 87. If thou conceale thy thoughts and that thy minde in secret lyes Thou shalt be sure to be esteemde and taken to be wise Ofte haue I found my selfe by speache in thrall and trouble brought But neuer yet for keeping of my toung I suffred ought The Paraphrase CAto in his morrall Philosophie saith That the first and principall vertue that a man should haue is to haue a sober and a modest tongue for much is he in fauour with God that is able to holde his tongue when time and cause requireth Isocrates in his Oration sayeth that in two thinges onely speache is to bee preferred before silence the one is in speaking that which is to a publike commoditie the other in vttering that which necessitie forceth In all other thinges hee sayeth that silence is farre to bee preferred before speech but specially a man ought to keepe his owne secrets For as Seneca saith If thou art not able to keepe thyne owne secrets how canst thou require an other man to doe it And therefore the Prouerb saith Thou shalt be counted discrete and wise if thou kepest thy secrets to thy self and that a man bringeth him selfe in subiection by speech but shall neuer bee harmed by silence 88. But yet I would not haue thee heere to be so straightly tyed That from thy deere speciall friend thou shouldst thy doings hide For why it were to great offence t' abuse his friendship so And euen the redyest way it were to make thy friend thy foe The Paraphrase SEneca in his third epistle setteth downe the way and meane how to get freends and being gotten how to kepe them saying to Lucilius Way with thy selfe a long time the worthynesse of the partie whom thou doest choose for thy friend and when thou hast founde him to be meete for thy friendship commit all thy doings and all thy deuises vnto him and be as bolde of him as of thy selfe With thy friende saith Seneca imparte all thy cares and all thy thoughts and in so doeing thou shalt haue him faithfull vnto thee but if thou growest once into ielousie and hidest any thing from him thou giuest him cause to be vnfaithfull for diuers in fearing to bee deceiued haue taught others to deceiue and therefore the Marques saieth The readiest way it were to make thy friend thy foe 89. See thou thy life be alwaies such in deede and eke in showe As thou regardest not a whit though all the worlde did knowe Vnto thine honour and thy name haue alwaies speciall eye To shunne the thing thou oughtest to shunne and all offence to flye The Paraphrase SEneca in the aforesaid Epistle sayeth That he which dare not trust his friend as much as him selfe hee is greatly deceiued as one that knoweth not perfectly the force of freindship howbeit hee sayeth beside Liue thou in such sorte that thou committest nothing neither in deede nor thought that thou shouldest be ashamed to shewe thy friende meaning that a man mighte to haue no filthy nor dishoneste thoughts in his minde but such as can minister no cause of offence to any man not though it were to his very enemie The twelfth Chapter of Duetie to Parents 90. Great reuerence to the parents euermore we ought to giue And with obedience honor them as long as they doe liue The Lord him selfe hath promised assuredly that hee That doth the same with long happy life shall blessed bee The Paraphrase SEtting aside the lawes both of God and man we see that euen by very nature men are moued to honour loue feare their parentes and that we shun to offend them for the benefite of nature that by them we haue receiued as we are taught by the Ciuil law Besides our Sauiour Iesus Christe intreating of the Commaundements hath not promised long life for the fulfilling of any of them saue onely for this where he saith Honor thy father and thy mother that thou maist liue long many daies vpon the earth As it is also written in Ecclesiasticus He that honoreth his father shall receiue ioy and comforte of his owne children and shal liue a long and an happy life And againe The blessing of the father maketh stedfast the state of the children but the curse of the mother bringeth them to distruction Whervpon saith the Prouerbe The Lorde him selfe hath promised c. 91. By motherly perswasions Veturia did asswage And with her presence pacifie the Roman in his rage On th' other side the beastly lust of that same monster vile With incest and with murder did his hatefull hart defile The Paraphrase VEturia was an honourable Matrone of Rome and mother to Coriolanus a man of great wisedome and valure to whom for his great deseruings the common wealth of Rome was not a little beholding howbeit as it is no newe thing amongst men to haue their good deedes requited with vnthankfulnesse he was moste vnkindely vniustly banished by his owne Countrey men the cause why I finde not apparant for malice neuer mindeth reason neither doth euill will at any time regarde Iustice But to returne to the matter of Coriolanus beeing thus banished goeth straightwayes to the Volscians who at that time were in armes against the Romanes and as vertue in all places getteth estimation so was he receiued and interteined with great honour amongst them and for his valour within a very small time chosen to be their general Wherby it came to passe as Valerius writeth that euē him whose

grauitie and authoritie of such auncient men then he did of the vnexpert actiuitie and strength of those couragious and lustie gallants For age is onely it that maketh a man wise and woorthie of reuerence Neither ought anie man to mislike it since it is the thing that euerie man desireth And as Tullie in his De Senectute sayth As the fruite is not in season nor to be eaten till it bee perfectly ripe no more is man to bee accompted in his wisedome and perfection till such time as hee bee olde for then is hee onely come to his ripenesse though as the fruite is hee bee nearest his corruption For then as the Prouerbe sayeth he gouerneth c. The fourtienth Chapter of Death Suppose thou not at any time that death is farre from thee But alwayes thinke that he is nie and streight at hande will bee great madnesse were it for a man to thinke this foolish life Should euermore continue with such miserie and strife The Paraphrase SEneca as hath bene said before sayth in his second Tragedie that no man could euer yet haue the Goddes so fauourable that they might be able to assure themselues to liue till the next day For although we bee most assured that we shall die yet is neither the houre nor the time of our death certaine but rather if we consider the great daungers and casualties that our wretched life is subiect vnto wee ought euerie houre yea euery moment to looke for it according to the warning of our Sauiour who willeth vs to watch and pray for we knowe not the day nor the houre of our visitation And therefore as the Prouerbe sayeth it is a great follie to thinke that Death is not alwayes at hande that he shall not as he came into the world goe out of it For as the Apostle sayeth there is a lawe ouer all flesh that they shal once die Valerius telleth vs in his fifth booke that when there was woorde brought to Anaxagoras that his sonne was dead Hee answered the messenger that it was neither newes nor a strange thing that hee tolde him but that it was such as he alwayes loked for For hee knewe that there was nothing could come from him that should liue for euer and that it was a generall matter that whatsoeuer receiued the spirite of life must agayne restore it and that as no man died but that first he liued so no man liued but at last he died And therefore well saieth here the Prouerbe Greate madnesse were it for a man to thinke this foolish life c. 98. If it so were the blessed ioyes that we doe hope to see Should all in vayne and to no end of vs desired be Ne shoulde the glorie great of that almighty Lorde on hye Our Sauiour Christ be looked for that lasts continually AFter that our first Father had transgressed the commaundement of God our life became straight to bee subiecte to death and fulfilled with all kindes of calamitie and miserie For as the Apostle sayeth Through the offēce of our first father Adam wee are all borne the children of wrath And neuer shall we be without trouble griefe and miserie during our mortall life untill suche time that our soule bee free and deliuered from the dungeon of the bodie And this maketh the Apostle to saie I desire to be loosed and to be with Iesus Christ For the Apostle being vexed with many sorowes griefes and miseries desired to be dissolued to the ende he might rest from all his trauayles and Saint Iohn in his reuelation saieth Blessed are all those that die in the Lorde for they shall rest from their laboures So as by a good and happie death wee are sure to be made partakers of the euerlasting glorie of our Lorde and Sauiour Iesus Christ 99 Then tel me wherfore should we feare this death why should it grieue Since that it is so good a lot if that we doe beleeue That after our departure here we goe to perfect rest Attending for the glorious day wherein we shall be blest The Paraphrase DEath as Aristotle in the thirde of his Ethicks sayth is the last of al horrible dreadfull things which being as Tully in his Tusculans sayeth a thing that naturally happeneth we ought not to thinke that it can be euill since nature hath appoynted it And Seneca in his Epistle to Lucilius sayeth that life is geuen vnto vs with condition to looke for death The path is playne and assured that leadeth vnto it and to dye well is to die willingly And therfore death is neuer to bee feared of those that bee good and vertuous But of the wicked the Psalm sayeth The death of the vngodly is hurtfull and euill but the death of the godlie is life because they passe from transitory death to euerlasting life According to the saying of our Sauiour vnto the theefe This day shalte thou bee with mee in Paradise which happened into him because hee beleued according to the Prouerbe here That after his departure here he went to perfect rest attending for the glorious day Wherein he shoulde be blest 100 And heare to make an end I say the onely remedie In all extreames is for to keepe the perfect meane with thee Which if thou takest for thy friend a long and happie life Thou shalt be sure to leade and liue without offence or strife ARistotle in the seconde of his Ethickes sayeth that in all sciences the woorke is brought to perfection by hauing respect vnto the meane neither adding nor taking from it more then is reason meaning that the ouerplus and the defect doe marre the whole matter and that the meane doeth only saue and preserue it which suche as are skilfull maisters doe chiefly consider For seeing that vertue is the most certeine and best of all other artes and that hir woorke and actions differ not from the actions of nature it were greatly against reason that she should not as wel as al other arts serch and finde out the meane and further hee sayth that the vertue morall consisteth as well in passion as in action and that in all thinges that be there is an extremitie of too much and an extremitie of too little and a meane betwixt both As for example in feare in boldenesse in coueting in crueltie in pittie and of all thinges that concerne either pleasure or sorrowe the meane as Aristotle sayth is to be commended and the extreames doe alwaies bring shame and dishonour And like as it happeneth that to the perfection of any thing there are a great number of thinges required as likewise to make an imperfection suffiseth that anie one of those thinges be wanting euen so for a man to atteine vnto the very meane of vertue there are a great number of thinges required but to the not attaining therevnto suffiseth the want of anie suche thing as is needefull And hereof Aristotle putteth a verie familiar example of such as be Archers that to hitte the white is a matter of greate cunning and hardnesse and none is able to say that hee can doe it but hee that is a perfect Archer but to misse it is a very easie matter and euerie man that will can doe it So likewise is it of the vertuous meane for euerie man that list may auoyde it And therefore is the number a greate deale more of the wicked then of those that bee good neither doth it followe as Aristotle saieth that of euerie thing the meane is alwayes best For some things there are that assoone as they bee named they are mingled and wrapped in mischiefe As for example for a man to reioyce in an other mans harme not to be ashamed of anie euill that he hath committed to beare a repining spite at an other mans good happe to commit adultery to murder to steale of these things and such like there is no meane that may bee called vertuous For howsoeuer a man doe them they carrie with them mischiefe and offēce but in all other thinges that may bee well done euil done there are both extreames and a meane And of suche meaneth the Prouerbe where it sayth The onely remedie in all extreames is for to keepe the perfect meane with thee which if thou takest for thy friende that is if so be a man in the order of his life ioyne himselfe with vertue which is the meane A long happy life thou shalt be sure to leade and liue without offence and strife In what sorte we ought to seeke out this meane and how we ought to order our selues for the obteining of it Aristotle at large declareth in the seconde of his Ethickes whyther for auoyding of tediousnesse I referre the Reader FINIS The prince that is feared is neuer beloued Hard for a souldier in these daies to finde a Caesar Proude Princes hateful to God. Princes ought to bee gentle in their speeches Humilitie springeth of Nobilitie An euill prince maketh an euill Court. Gesters to be auoyded No proceeding against him that is absent A notable answere of a woman The skill of the souldier the only aduauncement of Rome The Romanes prefer the common profite before their own What made the Romanes to floorishe Learning to what end it ought to be sought The commoditie of learning The vanitie and miserie of this life The great good that commeth by reading the scriptures The diuersitie betwixt the learned and the ignorant The Prince not to be euill spoken of The duetie of a Iustice A good example A good Emperour The great modestie and magnanimitie of king Phillip Gluttonie prouoketh Lecherie The choise of a wife A right Spanish stomacke ❧ Imprinted at London by Richarde Watkins 1579.