after deadde mennes shoes Erasmus This lesson is good for heires and executours for thei gape after other mennes deathes for many times it cometh to passe that thei that looke after other mannes deathes bee the first that die albeit that thei be ferre younger and stronger then the other Cato 20. If thy poore frende geue thee ought be it neuer so small Receiue it gladly and thanke him there withall Erasmus A gift ought not to be estemed accordyng to the value onely but accordyng to the minde of him that gaue it for we read ofdiuerse princes that haue receiued sometime alitle water or an apple or soche a small trifle aswell and as bemngly as though it had been a greater treasure Cato 21. If thou bee in pouertie soe paciently that thou take it And thinke how into the worlde thou camest all naked Erasmus If we cōsidre how nature bringeth vs al naked into the worlde we maie thereby perceiue that richesse is not our awne nor dooeth not of nature belōg vnto vs. If thou shouldest lose a membre or a ioincte thou haddest then a cause to be sory therefore thou haddest then lost somewhat of thine awne But if thou lose thy gooddes neuer vexe thy self therefore for as concernyng those thinges that a mā maie saie are his awne the poore mā hath asmoche as a King wilte thou knowe truely what thing thou maist cal thine awne Remēbre what thou haddest when thou waste borne and that is thine awne and no more Cato 22. Of death hardely bee not to moche dismaied For sure wee must all needes folowe the trace But he that of his death alwaies is afraied Loseth of his helth in the meane space Erasmus He that so sore feareth his death can therby neuer the soner escape it but besides that he loseth his health and the life which he hath for to liue alwaies in soche agonie it were as good to haue no life at all Cato 23. If thou haue doen good vnto one before And he haue not the gentlenesse to thanke the therefore Blame not him for his vnfrendlinesse But for soche menne hereafter dooe thou the lesse Erasmus There is nothyng more greuous then ān vnkinde frende whiche if it so chaunce thee yet that ought not to be imputed to god as though it were his fault for some menne vse that if thei be not rewarded for their deedes accordyng to their mindes by by thei blame GOD as though he were vniust and yet the faulte is in theim self that toke no hede for whom thei did good vnto Cato 24. The good that thou haste spende it not to fast For feare least thou chaūce to lacke at the last Therefore to thy substaūce loke thou take good hede And reken euermore that thou shalt haue nede Erasmus Euer kepe somewhat in store for feare of lackyng another daie trust not to moche vnto thy self but euer reken that thou maiest well enough come to necessitie in thy age Cato 25. If thou be disposed for to geue or lende Many promises therof loke thou doe not make For where thou coumptest to be taken for a frende Thei will then saie thou canst nought dooe but crake Erasmus A mā ought neuer to promise more then he can perfourme And to make many promises of that which he wil not perfourme is but crakyng and boastyng and no good maner at all Cato 26. He that with his flattryng wordes dooeth feigne For to bee thy frende and yet he is not so with the same sauce serue him so again For with crafte to beguile crafte it is but well dooe Erasmus Vse gile with him that vseth gile to the for it is better to entertein soche a feigned frende with faire wordes then vtterly to make him thy enemie Cato 27. Trust not him that hath a faire toung For lightly it is a signe of great deceipt For the fouler with his feigned song Deceiueth the birdes and bringeth theim to the baite Erasmus The faire speakers bee euer to bee suspected nor yet esteme men accordyng to their faire wordes but accordyng to their true deedes for he that speaketh faire goeth about to deceiue the. And remembre that by soche dissimulacion are the poore birdes beguiled And so likewise by flatterie is many a man deceiued Cato 28. If thou haue many children vpon thy hande And lackest gooddes wherewith thei maie be founde Learne them some science whereby thei maie Helpe theimselues therewith another daie Erasmus Science serueth not onely in euery countrey but also it helpeth in euery fortune Therefore it is a sure cōclusion that wheresoeuer thou come if thou haue sciēce thou shalt therwith be hable to get thy liuyng But now a daies many people bryng vp their children like lordes soonnes whereby thei be brought vp in slouthe and idlenesse Ferthermore that whiche he here saieth to poore menne that would I counsaill princes to dooe to bring vp their children in some craft or science wherby thei should attein a double profite for first when youth is vsed to bee occupied it hath the lesse leasure to learne vice and another is that if fortune should chaūge and bring theim to pouertie as it is possible to bee seen ▪ Yet then thei should not bee compelled to begge nor to get their liuyng vnhonestly Cato 29. what other menne set moste by let it be vile vnto thee That other men set least by esteme it best of all So to thy self thou shalt no nigard be Nor other menne shall not the coueteous call Erasmus Despise thou that other menne delight moste in And set by that that thei least set by so shalt thou not bee a nigarde to thy self for that that a manne setteth not by he forceth not how sone he spendeth it nor other mē shall not thinke the to bee coueteous when thou dooest not couet nor art gredie of soche thinges that thei would so fain haue for cōmonly the people set moche by riches and care litle for vertue and learnyng for euery thing is valued accordyng as mennes mindes list to take it but be thou of contrary Iudgemente to the comon sort as for example the moste part of people esteme Phesante and Partriche to be a very deintie dishe but esteme thou theim but for grosse and reken thou that egges milke and these be the deintiest meat that thou canst finde And so thou shalte liue a pleasaunt life thy self sit he thou hast that which thou demest best nor thou shalt neuer care to take other mēnes pleasures from them in so moche as thou accoumptest thē nought worth Cato 30. That thing whiche in another thou art wont to blame Bee well ware that thou offende not in the same For it is very shame when a manne will preache If that his deedes against his wordes dooe teache Erasmus It is a foule faulte for a manne to blame another for soche thinges as he himself moste vseth for the sinfulnesse of the preacher minisheth greatly the aucthoritie of his woorde Cato
the coueteous menne be called nigardes and the prodigall spenders be called vnthriftes Cato 21. Of thy credence hardely be not to light when the toungues that moste bable speake least of right Erasmus Faithe is not by and by to bee geuen vnto those menne that bring alwaie some newes and tell somewhat of other mennes deedes Thei are scarsly to bee beleued that bable of many thinges for because that vanitie was wonte to bee coupled vnto this vice Cato 22. Pardone not thy self when by drinking thou art an offender For the faulte is not in the drinke but in the drinker Erasmus The common sort of men is wont after this sorte to excuse their faultes The wine was thoccasioÌ„ or cause I saied this when I was well whitled But dooe thou impute it to thine awne self and not to the wine whiche fault was by thine awne naughtinesse and not of it Cato 23. If thou hast any secrete councell Disclose it to thy felowe that canne kepe it well If thy bodie nede any remedie Commit that to a Phisicion that is trustie Erasmus In thinges secrete and to be kepte in silence beware thou aske not euery mannes counsaill but his onely whose trustinesse in secrete matiers thou hast righte well approued least he dooe not onely helpe thee but also hinder and slaunder thee Nor yet shewe thou the infirmities of thy bodie to euery one but vnto a PhisicioÌ„ of an assured and knowen faiethfulnesse whiche maie kepe thy diseases priuie and heale theim Cato 24. At the good chaunces of the vnworthie take no grief Fortune flattreth euill persones to dooe them some mischief Erasmus Lette not the prosperitie of other greue thee whiche hath often chaunced to the vnworthie For Fortune dooeth not fauour theim but lieth in waite and ticleth theim forwarde that afterwarde she maie dooe them more hurte and displeasure Cato 25. Marke afore what chaunces fall that must be suffred For that hurteth least whiche thou hast afore considered Erasmus Whatsoeuer maie happen vnto maÌ„ pondre thesame with thy self before it dooeth chaunce that it maie not be sodein if at any time it shall happen For those euilles dooe lesse trouble whiche dooe not chaunce to a maÌ„ vnawares Cato 26. In thinges aduersant and vnluckie Dispaire not nor be in harte heuie But haue a good hope for hope onely Doeth neuer for sake a maÌ„ vntil he die Erasmus When fortune wexeth cruell strengthen thy self with a good courage saue thy self for thinges prosperous and luckie cast not awaie thy hope which forsaketh not a maÌ„ eueÌ„ diyng For as long as there is life within the bodie there is hope And in the boxe of PaÌ„dora only hope did cleaue in the brimme And Ouide saieth I did see a man liue by hope whom death euen now was readie to grope Cato 27. A thing that thou knowest mete for thy purpose See in no case thou dooest it lose Occasion in the forehead hath heare And the polle balde and bare Erasmus As often as fortune doeth offer the any commoditie whiche is meete for the streighte waie take it for occasion hath an hearie foreheadde so that in that part she maie be holden fast but if she ones tourne her backe behinde in the polle she is as bare as a â—oote that a man maie haue no hand fast in her That is oportunitie wheÌ„ it chaunceth it maie bee holden and kepte verely it dooeth not retourne when thou wouldest if thou regardest it not Cato 28. Take heede what will folowe her after And what hangeth ouer thy head dooe thou afore ponder Folowe the God as nigh as thou maiest whiche had twoo faces looking East and west Erasmus Surmise and gather of thinges presente what are to come Take counsaill of thinges either good or euill past and goen how thou maiest with stande those that are to come After thexample of that Romishe God Ianus whoÌ„ the antiques did feigne to haue had twoo foreheaddes or faces For asmoche as it behoueth a wise man to haue yies in his forhead and behinde in his polle Thesame thing truely dooeth folowe vs whiche is alreadie past and goen Caio 29. To kepe in health that thou maiest be the more hable Sometime to thy self bee the more fauourable To a mannes pleasure fewe thinges are required But in a mannes healthe many thinges are desired Erasmus Diete the maner of thy liuyng rather after the meane waie of helth and good welfare then of pleasure For we must not onely in disease and sickenesse beware of intemperauncie but also when we are in good health we must vse all thinges measurably as slepe drinke meate the pleasure of the bodie plaie least wee fall into sickenesse Although some thing is to be geuen to pleasure yet moche more is to be geuen to health whiche ones lost all pleasure perisheth withall Cato 30. The iudgemente of the people dooe not thou despise onely Least thou please no manne while thou wilte reproue many Erasmus The best thinges dooe neuer please the common sorte yet it is wisedome for a man alone not to striue against al. For he is wise to no purpose whiche is alone and to himself wise where as he semeth to all others to date and plaie the foole Cato 31. Aboue all other thinges see to thy welfare The chiefest poinct is for health to care Blame not the time if thou diseased bee where as thou thy self art cause of thine infirmitie Erasmus Before all thinges haue regarde of thy health least that if through thine intemperauncie and euill diete thou fallyng into any disease afterwarde for very shame dooest put the blame in the vnwholesomenesse of th aire or place as the common sorte of people is wont to dooe For the moste parte of sickenesse dooe chaunce vnto vs through the euill dietyng of our bodies Cato 32 Of dreames and phantasies no care take For what mannes minde wisheth while he dooeth wake Trustyng his purpose to obtain Seeth the same by dreame but in vain Erasmus Some with ouermoche supersticion obserue and marke their dremes and of them doe iudge of thinges to come Where as the dreames of theim that slepe come of themselues when thei are wakyng Thei dooe not signifie what is to come but thei dooe represoÌ„t vnto thee sleping what thou hast before thought ¶ Th ende of the .ii. booke ¶ The .iij. booke of Cato Cato 1. THOV reader that desirest to knowe this bookes meanyng Here shalte thou haue lessons to good life best pleasyng Garnishe thy minde with theim and to learne dooe not swage For our life without learnyng is but deathes awne Image Thei shal be to thy great profite but if thou dooe them reiecte Not me the writer but thy self thou shalt neglecte Erasmus This is in the stede of a Proheme or Preface Without the waie and reason how to liue well godlie our life is no life but the image and picture of death These verses do teache the verie profitable and necessarie rules how to liue
doe displeasure and vse to deale truelie Heare therefore a wise man shal geue place vnto him that aftrewarde he maie profite him For if by his wrasteling with them he make them his enemies she shal be able to doe good neither to himself nor to any of his Cato 41. Correcte thy selfe when thou dooest offende For sharpe correction wil thy life amende Erasmus Whereas thou dooest perceiue thy selfe to haue dooen amisse by and by punishe thy selfe and forgeue not thy selfe Chide thy selfe and ioine thy self in penaunce to dooe some labour For in curing and healing woundes one grief is healed by another grief so least the wooundes should ake thou pourest in sharpe and bitter thinges whiche doe gnawe and bite So thy reprouing and rebuking although it bee bitter greuous yet it dooeth heale the vice of the minde Cato 42. Thy frende that hath been of long continuance Though he chaunge or his maners dooe altre Cast him not of but haue in remēbraunce His first frendshippe and not that chaunced after Erasmus With whom thou hast had long familiar acquaintaunce perchaunce he is wexen another maner of felowe hath chaunged his olde condiciones thou shalt attribute that to the necessitie that thou hast been in in times past least thou rebuke him although he bee not woorthie to be beloued Cato 43. That thou maiest be the better beloued For thy benefites and good tournes bestowed Be no chorle but kinde and amiable And vnto al menne gentle and fauourable Erasmus That thou maiest bee acceptable to al menne be thou kinde and thankeful in offices that is in benefites good tournes For the name of a churle is hated with al menne For so menne cal him vpō whō a good tourne bestowed is lost Surelie nothing is so euill lost as that whiche is bestowed vpon a◠vnkinde persone Cato 44. Beware thou be not suspicious and euer mistrusting Least thou be a wretche al thy daies liuing For to persones fearful and alwaies suspecting Death of al thinges is best agreing Erasmus He whiche dooeth imagine surmise some peril towarde him he liueth al the daies of his life a wretche Nothing therefore is more meter for him then death for asmoche as he can not liue a merie daie Cato 45. where thou buiest slaues to thine owne vse Remembre thei are men and dooe them not abuse Erasmus So vse and handle thy seruauntes although thei bee bought that thou haue in minde that thei are menne no beastes That thei bee bought it was through chaunce fortune that thei be menne in this poincte thei be thy equalles and felowes Cato 46. Furthwith take the first occasion profred Lest thou desirest again that thou afore refused Erasmus Oportunite and occasion whom before Cato saied to haue an hearie fore hed is streight waie to bee snatched vp least it withdrawe it selfe and thou dooest aftrewarde to no purpose seeke for that whiche before thou diddest not regarde or passe of Cato 47. In the sodein death of sinners haue no felicitie Happie is their death whose life is without iniquite Erasmus ¶ If euill liuers and vicious persones die sodeinlie it is a thing rather to be lamented and forowed then to be laughed and reioised at Wee ought sooner to be glad merie in the death of good menne whose death is happie and fortunate Cato 48. To the that art maried this I saie If after thou fortune for to decaie Bragge not of frendes great nor smal But vtterlie forgette them as thou haddest none at al. Erasmus If thou beyng a poore man hast a wife of whom men speake shreudely suppose the name of a riche frend to bee auoided as enemie to thy good fame and honestie For thou shalte seme vnder this cloke to set out thy wife to plaie the harlot for some lucre and gaines And by this meanes dooe riche men allure vnto theim the wiues of poore men Cato 49. If thou by studie hast learned any thing Learne more still that thou lacke not vnderstandyng Erasmus The more thinges thou hast learned bee so moche the more studious to learne and knowe mo thinges lest thou seme vnapte to bee taughte any thing Cato 50. Maruaill not that in fewe woordes my verses I write For in shorte sentences my purpose was to endite Erasmus A sentence or vnderstandyng of a thing is to bee expouned with plain woordes For we dooe better cary awaie in our remembraunce those thinges that bee brief and shorte Therefore it pleased the aucthour to comprehende one precept in euery twoo verses in plain wordes that it might be the more open and brief ¶ The ende of the preceptes of Cato ¶ To his louyng frende Robert Burrant William wright sendeth greting WHen I had read the Prudent woorke of aunciente Cato with the annotacions of the greate Clerke Erasmus vpon thesame my louyng Burrāt whiche into our maternall and Englishe toungue by you translated of late you sente me and whiche ye haue with no lesse labour then politique profite set forth and caused to bee diuulgate whereby many take not onely pleasure in the readyng thereof but also learnyng wisedome and ferther vnderstandyng yet thei maie not onely learne how to teach other but also how to frame and order themselues in euery condicion I thought it mete or rather necessarie to moue you to set your ferther industrie and diligence to communicate therwithal the sage saynges of the seuen wisemen whiche if thei he in like sort set foorthe in our vulgare toungue thei shall not onely stirre men for the greate poinctes of wisedome therein conteined to like wisedome knowelege and good maners but also to instructe them in diuerse feactes of worldely pollicies whereby thei maie auoide daiely diuerse and sondrie daungers as these wise menne haue proued whiche had long experience of the same In consideracion wherof when I had pondered this with the commoditie of Philosophie whiche in their saiynges is full plentie perceiued how that in all troubles it is a presente remedy and an inwarde liuely coumfort to haue the posies dicties of wisedome afore mennes yies as that excellent Philosopher Aristotle in his pollitiques dooeth testifie saiyng if a man desire by himself to bee coumforted let him seke that remedy from none other where then of Philosophie And how that these preceptes of wisedome and good nurture as Faustus and other dooe testifie was brought by Socrates first vnto light emong men wherby men be brought from carnall and sensuall affeccions to a humain honest trade of liuyng I thought it my part to signifie vnto you of these .vii. wisemen their coūtrey nature and behauiour to the intent you should bee more willyng to ioigne them with your former boke whiche thing I dooe not so largely amplifie and set foorthe in length as I mighte dooe or as hereafter if it shal bee thought expedient maie bee dooen for because that it might bee thought of some other not so necessarie or els to tedious But to speake of our .vii.
euer perishe Publius 63. He well and wisely leseth his monie when he geueth it to a Iudge beyng guiltie Erasmus He whiche corrupteth a iudge with money where as he is guiltie of the matier he leseth thesame but yet to his awne auauntage Therefore it is well lost Publius 64. Good menne he dooeth bothe hurte and greue whosoeuer dooeth euill menne pardone and forgeue Erasmus Greate iniurie and wrong is doen vnto good men when euill men art of their faultes forgeuen and perdoned For we shall haue fewer good if it be lawful thus for vnthriftes and naughtipackes to scape scotfree and vnpunished Publius 65. Next to the vertue of iustice equitie Is cruell dealyng and seueritie Erasmus For seueritie and hard dealyng is somwhat sharper and streighter then Iustice leanyng to inclemencie and vnmercifulnesse Publius 66. A good mannes angre and furie A man maie sone alaie and pacifie Erasmus With malicious and enuious perfones wrathe dooeth very slowely weare awaie but with good men 〈◊〉 â—s sone out of minde and forgotten Publius 67. That is an honest and good shame That sheweth vs to auoide blame Erasmus It is better for a man to bee ashamed to dooe a faulte then after it is dooen to loth thesame and to bee sorie for it That same is profitable by the whiche wee are restrained from those thinges whiche we haue daungerously dooen Publius 68. For a man to haue mercie and pitie Is to himself a good helpe and remedie Erasmus He that is mercifull towardes other dooeth deserue that other bee faudurable towardes him again if any thing shall chaunce vnto him other wise then well Publius 69. Soche thinges as men haue by them daiely Be litle estemed and litle set by Erasmus That is of litle reputacion naught set by whiche beginneth to bee common Nothing ought to be more precious and better regarded then good thinges And that truely is estemed whiche is rare scarse Burrant And this causeth men to make so moche of good wiues and seruauntes thei are so seldome and hard to finde Publius 69. wheÌ„ thou art to the worthie beneficiall Bythy goodnesse to the thou bindest al Erasmus A good tourne is geuen to the vertue of the persone and not to the persone himself And a good man dooeth vse and occupie thy benefite to the commoditie of all other Publius 70. It is coumpted for a very crueltie To chide a man in aduersitie Erasmus Our frende fallen into any greate pouertie or hauyng any mischaunce is to be comforted and cherished not to be chidden and brauled withall Publius 71. To whom thou hast euer geuen and dooest now him deme Thou commaundest him to take froÌ„ thee violentlie Erasmus He whiche was wont to take rewardes and giftes thinketh that as due debt vnto him whiche is geuen in so moche that if thou denie him he is to ready to plucke it from the by force This perteineth proprely to catchepolles Publius 72. The pacientes euill diete and intemperauncie Maketh the PhisicioÌ„ to handle him more vngentlie The euill rule of the pacient dooeth cause that the Phisicion can none other chouse but to goe vnto sharper remedies as cuttyng searyng and soche like Publius 73. His life to his frendes is odious who of his death are desirous Erasmus His life must nedes be hatefull spited whose death his awne frendes desire and wishe after BurraÌ„t As many an vnnaturall sonne willeth the spedie death of his father for because he might come by his landes And many an vnlouyng housbande the death of his wife which is old crabbed that he might haue a younger in her place Publius 74. No manne dooeth sone come again into fauour with his enemie that waiteth him a displeasure Erasmus An enemie is not by and by to bee trusted The beneuolence and frendeshippe of menne is soone sette aparte but it is not so lightelie made at one again And anger of all other thinges dooeth most slowelis weare awaie Publius 75. A manne cometh the sooner into an hasarde when of the same he hath no regard Erasmus A mischaunce dooeth rather hurts and harme them who dooeth litle regarde it then those who take hede and be therof ware Publius 76. Of her housbande a chast wife and continent Dooeth obteine her purpose beyng obedient Erasmus A chast wife doeth obteine this by hee gentlenesse that loke whatsoeuer she woÌ„uld her housbande to doe he doeth it Burrant And she dooeth sooner obteine when she is obedient then wheÌ„ she requireth or demaundeth being in obediente Publius 78. The proude mannes pompe and glorie Is soone tourned into shame and ignomie Erasmus An euill reporte and name dooeth alwaies ensue and folowe statelinesse and pride and he that insolentlie and proudelie dooeth vse his renoume and praise thesame dooeth stumble fall into shame and rebuke Publius 79. Thou shalt more winne by good counsailing Then thou shalt by brauling and chiding Erasmus Anger is euer hastie and hedlong wisedome and good aduisemente is peaceable and colde By her thou shalt sooner woorke thy wil then by rashenesse and furiousnesse Publius 80. Sufferaunce and pacience Is to euery grief a defence Erasmus Euery anguishe and peine is eased by pacience Diseases haue some one remedie some another But pacience is the coÌ„mon easement of al euilles Publius 81. wheras vice with vngraciousnesse auaileth There he that dooeth wel offendeth Erasmus Wheras it is necessarie for menne to plaie the knaues there it woulde hinder them to shewe themselues honest men And where vnthriftines is rewarded there goodnesse is punished Publius 82. It is easier to be displeased for goodnes Then to be beaten for foolishnesse Erasmus Better it is for a manne to be displeased for vertue and honeslie then to dooe any foolish poincte for the one he suffreth vniustlie and for the other he is punished woorthelie Publius 83. A mery companion that can talke and clatter Vpon the high waie is in stede of a horselitter Erasmus A iocant and a merie talker dooeth cause that a manne dooeth not fele the werinesse of the waie euerâ— as though he were caried in an horseliter or chariot Publius 84. The welfare of a wicked persone Soone cometh to confusion Erasmus The felicitie and prosperous estate of euil persones dureth no long time Publius 84. He to life laieth a fault and blame whiche by death would be ridde of the same Erasmus He semeth to blame his life whiche desireth to die Burrant Howbeit the fault is not to bee laied vnto life but to our selues whiche liue so wretchedlie that we be wery of our life desire rather to bee quicke vnder the yearth then to liue in soche miserie whiche we haue righteouslie deserued for our iniquitie and sinne Publius 86. He that aboue the lawe hath might wil borowe a litle more then right Erasmus ¶ To whom is suffred more then right and lawe he taketh more vpon him then either he ought or hath nede so to dooe This maie be wel applied to
onelie foolishe but a very madde maÌ„ and a brainsicke felowe in dede that will any thing at al bee vexed or moued with the good successe and chaunce of leude persons For a wise man maie wel vnderstande that if there wer any goodnes in soche happinesse if I maie so cal it euil disposed persones would not so earnestlie desire it for good thinges thei alwaies abandon and reiecte and euill thinges as treasures thei enhaunce and magnifie Pittacus 4. Madde is he that taketh any pleasure At anothers griefe or dolour Burrant Should I not counte him as mad and as foolish that reioiseth at anothers mannes misfortune when he knoweth that it maie aswel fal to his lotte to be in the same daunger As if one being in the sea sawe another in ieoperdie of drouning Were it not a madnesse for him to laughe at the others dooinges he being in the same sea and nigh the same peril We haue more nede to lamente forasmoche as we haue deserued far greater displeasures then thei whiche are fallen into them alreadie And again misfortunes are not so rare now a daies that thei should cause any laughter for the multitude of them dooeth cause many a sore weping yie Pittacus 5. To obeie that lawe be not agreued whiche vpon other menne thou hast decreed Burrant ¶ There is nothing that geueth as more readie occasion to breake any lawe or ordinaunce then for the lawe maker himself the same first to violate For if it were reasonable iust why should he sticke to doe it for the good ensample of other If it be vniuste unreasonable then dooeth he not the office and duetie of a good gouernour ordeined by God to rule in al equite his people Pittacus 6. Many frendes shalt thou get in thy prosperitie Fewe frendes shalt thou finde in thine aduersitie Burrant It is a thing by daielie experience proued than while we haue of al thinges plentie and thinges frame well with vs euery manne wilke readie to shewe vs pleasure euery manne wil be our frende and call vs cousins But if it happen otherwise then wel with vs thei flie awaie from vs as from their enemies looke straungelie on vs as though thei neuer had been acquainted with vs. Wherefore let a man esteme him for a perfeicte and trustie frende that will in soche case sticke by him Ouide coÌ„paueth soche flattering frendes vnto Pigions who as long as the doufehouse is freshe and newe thei abide and haunt there but if it beginne ones to were olde and rotten thei witflie a waie from it to another Cleobulus 1. HOW moche the more thou art of abilitie So moche the more restrain thy libertie Burrart ¶ I would that all that are sette in power and aucthoritie would daielie haue before their yies yea rather in their hartes and mindes this saiyng writen for euery litle faulte is soone spied in them and that to the great example of other inferiour persones to dooe euil He is woorthie to bee a gouernour who can withdrawe his own desire and rule his affection when he hath moste libertie to dooe naught Cleobulus 2. It is imputed to fortunes hatred when a good manne is in trouble vndeserued Burrant It is a commune thing emong men when a poore honest manne hath suffred any wrong or displeasure at the mightiers hande to saie soche was his fortune and chaunce Thei might rather saie soche was the vnmercifulnesse of the mightie Cleobulus 3. He that is made happie by any crime His happines he enioieth no long time Burrant Howe long dooeth the thefe enioie his robberie What long pleasure hath tha fornicatour and adulterar the periured person doeth he long prospere what saie ye to the glutton and dronkarde is not their delightes soone enbed when thei are with some greate disease molested or with sodein death choked Take what kinde of sinne ye wil and see whether the felicitie and ioie therof is not sodeiulie and with a trice finished Cleobulus 4. Forgeue other to the ofte offending But they selfe forgeue not in any euill dooinge Burrant In dede so should wee Christians doe but we rather dooe the contrarie reuenging al that wee can our neighbour offeÌ„ding against vs not displeased a whit with our own faultes And wee can quickelie espie a litle offence dooen by another but our owne trespassed be their neuer so heinous abominable we wil winke at them cloke theÌ„ be nothing hastie to amende theÌ„ Cleobulus 5. whosoeuer wil good men fauour Of euil persons he wil be a persecutour Burrant Loke whatsoeuer thing a man entirelie loueth he will thesame saflie kepe and defende from soche thinges as maie destroie and hurte it As if 〈◊〉 man loue gaie appearel he wil prouide a medicine for mothes If he sette by moueie he will make it sure from theues and dooe all that he can to hange them If he loue the trueth of Goddes woorde and the professours of Godlie doctrine he wil be an earnest persecutour of Idolatours Papistes Heretikes schismatikes For he truelie and vnfeinedlie fauoureth good men who take awaie that whiche most offendeth them that is euil disposed persons Cleobulus 6. For thy fathers merites no manne will the commende But for thy fathers euil dedes thei wil the reprehende Burrant If thy father and mother were good and honest thou thy selfe art a leude persone and an vnthrifte Here the goodnesse of thy parentes dooeth nothing commende the and no man will set the more store by the for that cause But if thy father were a cockolde or thy mother a cockequeane perchaunce some would not sticke to cal thebastard or whoresoonne casting in thy teethe thy pareÌ„ties faulte when thou couldest dooe nothing therewithal Chilon 1. I wil not the lesser to feare me in any wise Nor the greater me for to despise Burrant Great hede is to be taken in whatsoeuer state condicion a man is conuersauÌ„t how he maie so ordre and moderate his fashion of liuing that he by his tirannie and cruell dealing dooe not alien from him the hartes of his subiectes And again that he displease not the higher powres whereby he maie bring him selfe in an hatred and disdeine and also be had in litle reputation whiche wil cause a manne to wishe himselfe out of his life Chilon 2 Liue alwaies death so remembring That of thy health thou maiest not be forgetting Burrant How careles are wee now a daies whom no plage no pestilence no murâ—en no kinde of death at al being neuer so frequent and oft before our yies can cause vs to remembre our sinfull life Mee wholie forget our health seking after our continual death euerlasting miserie I would euery Christian would so forsake sinne asthough he should die within an houre and so to applie his earnest studie to earnest occupacions as though he should alwaies liue Chilon 3. Either with a mery harte ouercome all heauinesse Or with a faithfull frende riddeal carefulnesse Burrant If a greate burden were
to the gliding of a shadowe And again other there are that feineth it to hang by a heare or a twined threde But let theim compare it to what brittle thing soeuer thei wil very short it is in deede and sone gone Therefore if a man will by his godlie cōuersacion of life and by his good dedes procure to himself an honest fame good name he maie liue long by the glorie of his good dedes emong men here in yearth and through Christes demerites reigne with God euerlastingly Thales 3. If thou entendest to dooe any secrete thing Kepe it to thy self and be not therof bablyng Burrant The nature of man is now adaies so subtile the studie of euery man is for his awne profite so great and so rare a thing it is to finde a true and a trustie frend that it is to harde to trust any bodie yea the wisest poinct of al is for a manne entendyng any serious and secrete businesse whiche shal tourne him to any profite to kepe it close to himself and to make no man of his counsaill least he bee preuented by him to whom he trusted best and so be beguiled of his purpose Thales 4. It is a tormēt that thing to be dreaded whiche by no meanes can be auoided Burrant A thief beyng vpon the gallowes and perceiuyng that there is no waie but one that there is no other reme dy but that he must hang and swinge in an halter if he feare in this case he doeth none other but make to him self a newe paire of galous while he hangeth his minde beyng in doubte and feare of that thing that cannot be remedied and so hangeth himself twise doublyng his sorowe grief Thales 5. when thou dooest chide earnestlie Thou dooest litle helpe an enemie Burrant As who would saie it is better for a man to haue a good cuffe of the eare of his foe then the flattryng kisse of his feigned frend for the open warre and debate that I haue with mine enemie is a good helpe and meanes how to learne to beware of him and how to kepe my self that I come not into his reache And so cā I not of my dissemblyng frend whiche like a venemous serpent stingeth priuely Thales 6. Any thing to litle is not sufficient But all is to litle if thou be not content Burrant A meane in all thinges is good and commendable For if the thing be ouermoche and superfluous then is it not sufficiente forasmoche as it cannot serue our tourne and the abundaunce of it dooeth rather hinder vs then ferther Of the contrarie if the thing should bee ouer scant and litle then are wee newe to seke So that if the thing had been meane betwene ouermoche and to litle it had fitted vs very well ¶ The ende of the saiynges of the seuen wisemen of Grece The saiynges of Publius Publius 1. THat perteineth to the nothing whiche chaūceth by wishyng Erasmus The meanyng of this saiyng is this That whiche is gotten by oure awne labour and industrie it is truely ours but that is none of ours whiche chaunceth vnto vs by wishyng forasmuche as euery mischaūce maie plucke it from vs again Publius 2. Looke what thou hast dooen to other Thesame be content again to suffer Erasmus Like as thou art vnto other soche shall other be towarde thee Publius 3. He that hath wit a daunger to suspect Hath knowelege enough his awne matter to correct Erasmus He that vnderstandeth and perceiueth perill and daunger he also knoweth how to beware of the same For foolishe hardinesse truely doeth daūgerously goe aboute affaires and businesses The cause is she knoweth not how to cast any perill Publius 4. That whiche is small and slender By concorde is made strenger Erasmus Concorde and vnitie dooeth make thinges strong yea euen those thinges that bee very weake and slender of the contrarie discorde and debate doeth diminishe very greate richesse and substaunce Publius 5. Loue by the iudgement of the minde is taken But by the same it is not so sone forsaken Erasmus It is in our power not to begin to loue but when a man hath ones begonne then he is as a bondman vnto it for he cannot shake it of when he would Publius 6. Extreme is the loue or hatred of a woman A thirde thing to bee meane to finde no man can Erasmus A woman is ouer vehement of bothe partes as a beast alwaies subiect and vnder the rule of affeccions How be it a manne maie finde menne of soche condicion and of theim not a fewe whiche are of bothe sides out of measure extreme Publius 7. Thei that be in pouertie and miserie Be alwaies suspected of iniquitie Erasmus Thei that are poore and nedie bee in the more suspicion Publius 8. Loue thy father being gentle kinde If he be not so obeie with harte and minde Erasmus Loue thy father and mother being good and louing suffre theim if thei are any thing harde and sharpe yea and it be but for this cause onely that thei are thy parentes Publius 9. Consider before and take good hede That thou lose by nothing that is thy deede Erasmus Loke what thou wilt not to be lost the same saue and kepe For truelie the forecast of the is the best sauer and keper of a thing that maie be Publius 10. If thou suffrest the faultes of thy frende Then thou thyselfe dooest offende Erasmus It shal be imputed to the whatsoeuer thy frende dooeth otherwise then wel whereas thou geuest him no warning therof Publius 11. It is death to a free nature and courage To liue in another mannes bondage Erasmus ¶ It were an harde a straung case to him to bee a bonde seruaunte and gage to other whiche is a free manne borne and was wont to be a Maister ouer other Publius 12. He dooeth a manne absent harme That contendeth with a dronken man Erasmus For the right wittes of a dronken persone are not presente with the whiche a manne maie comon Therefore it fareth as though he were nor there himselfe Publius 13. A louer that is moued and angrie Dooeth with himselfe many thinges phantasie Erasmus For he dooeth purpose many thinges in his minde whiche he doeth not afterwarde Burrant As that louer Phedria did whiche spake bloudie woordes as though he would neuer haue retourned to his louer again saiyng Shal I loue her That loueth not me whiche loueth soche a one whiche shutte me out of the doores whiche would not let me in let her goe to the Deuil I had rather die then loue her again she shal perceiue what a felowe I am And yet afterwarde he was as farre in a fooles paradise as euer he was before Publius 14. The coueteous persone that is alwaies nedie Is himself cause of his owne miserie Erasmus For it cometh of himselfe and that willinglie that he is poore and needie Burrant Soche euer lacketh and wāt in greate aboundaunce who knoweth not how to vse wel their
tirauntes and wiues Burrant For the more that a Tiraunte is suffered and not withstande the more cruell he is So of a shreude wife the longer her toung is vncharmed and her foolishe passions not suppressed the more shre wishe and curst she is Wherefore happie and also wise is he that can take her vp in her wedding shoes least afterwarde she taking a litle harte of grace bee without al hope of amendemente Publius 87. The daie that cometh nexte after Is to the daie before as a scholer Erasmus By daielie experience of thinges we bee made euery daie wiser and wiser Burrant For loke what we did amisse this daie wee maie learne how to amende the same the nexte daie Publius 88. To chide a manne when he is in aduersitie Is to hurte him when he hath nede of remedie Erasmus When our frende is in trouble and needeth helpe then to chide and braule with him is no helpe but harme vnto him First he is to bee quieted out of his trouble and aftrewarde to be rebuked that through his owne follie he fel into soche businesse Publius 89. Battail is to be prepared leasurlie That thou maiest the sooner ouercome thine enemie Erasmus Thei who in attempting affaires and businesse make ouermoche haste dooe sometime very slowite bring to passe their matiers wheras leasure in a prouision is no lesse but quickelie with spede to conclude the matier Publius 90. To cal a manne a churle who so dooeth enterprise Dooeth cal him al the euil woordes that he can deuise Erasmus Unkindnesse dooeth conteine in it self al kindes of vices Therfore there cannot bee spoken a more shamefull checke Burrant then to call a manne 〈◊〉 churle or a snoudge Publius 91. Dooe not speake euil of thine enemi 〈…〉 Howsoeuer thou thīkest of him priueli 〈…〉 Erasmus ¶ If thou thinkest to dooe thine ennemie a pleasure beware of euil communication for that is the thing that he would haue It is a very foolishnes therefore to speake euill of any man For if he bee thy frende thou dooest not well but if he bee thy fooe thou shalt the lesse hurte him Publius 92. Vpon thinges profitable take good aduisemente Leasure and respite are the best assuremente Erasmus The best waie is that thy counsailles be soberlie leasurelie taken For rashenesse and heddines without aduisemente be often times vnluekie Publius 93. Grief and sorowe dooeth then cease when thou dooest nothing theim to encrease Erasmus When an euil or mischiefe cometh to the wourst then it must needes amende Burrant Excepte it kepe at the poincte of extreme naughtinesse still and yet then there is good hope of amendemente forasmoche as there remaineth no ferther matier or occasion to make it wourse Publius 94. I had as leue thou toldest me a very leasing As to saie that a woman shal forgette her weping Erasmus And that is no more to saie then that she shall neuer forget it Burrant This passion is so naturall in theim that if thou wilt teache her to forget it thou muste first learne to make her forgette that she is a woman but remembre this one thing that thou then must least beleue her when she shereth her teares moste plētifullie For if she should forget weping she should forgette to cloke and hide her subtletie Publius 95. By debate and striuing Frendshippe is made more louing Erasmus Thee falling out of louers is the renuing of loue Burrāt Yea thei are moste commonlie the perfeictest frendes and louers whiche before were very extreme enemies and it is often seen Thei afterwarde to be manne and wife Whiche heretofore haue been at great debate and strife Publius 96. Vpon that thing take thou respite and leasure whiche if thou ones promise must euer endure Erasmus Of whatsoeuer thing thou canst but ones for al determine and purpose vpon as of Matrimonie and Priestehode of the same thou must take long deliberation before thou set vpon it Publius 97. A man ought to be harde of hearing Onelie to anothers mannes cōplaining Erasmus Dooe thou not by and by geue credence to him that accuseth any man Burrant For by this meanes many an innocente hath been falselie condemned And many a true heire hath been wrongfullie disherited Publius 98. when our life is moste delectable Then the state of death is most acceptable Erasmus Then is the best time of all to die when it is yet pleasaunt to liue Publius 99. That is to be called hurte and displeasure whiche with an euil name is gain and lucre Erasmus Lucre and vantage with the losse of a mannes good name is an hinderaunce and no gaines Publius 100. The strengthe and manhode of the souldiour Is the good counsail of his Capitain and gouernour Erasmus Souldiours are mightie stronge to no purpose excepte thei be ruled by the wisedome and pollicie of their Capiteine Publius 101. Feare least what to the is geuen this daie Another daie wil come and take it awaie Erasmus That whiche doeth chaunce sodeinly fortune doeth sodeinlie take awaie again Burrant As this daie to atteine to great riches and promocion and tomorowe of thesame to bee sodeinlie with a trice depriued and benummed Publius 102. That whiche without knowlege is diminished Is for no losse to be supposed Erasmus That is no hurte or losse whiche a man feleth not Burrant The knowelege and remembraunce of any losses doeth cause a mannes harte to sorowe although it bee but a trifle whereas if it had neuer come to his knowelege he would neuer haue missed it or passed vpon it Publius 103. A very innocent being in tormente and peine Is constrained to lie and feine Erasmus In tormente very innocentes dooe often times lie being cōstrained therunto by punishement extreme pain Burrant Alas who is of so bolde and hard harte but when he is laied in the racke and his ioinctes extracted and stretched foorth but wil for very pein and anguishe saie whatsoeuer he thinketh maie please although it were neuer dooen or thought whiche he dooeth then speake Publius 104. In very sinne and naughtinesse It is mete to perfourme faiethfulnesse Erasmus ¶ Faieth and trueth is after soche sorre to be kept that it is in very euil thinges sometime to bee perfourmed Burrant Ah see an Heathē how greatlie he estemed in euil thinges the obseruing of that whiche we in the best thinges that be despise to perfourme for that dooe we soonest of al neglecte that we doe moste faithfullie promise Publius 105. About that thing whiche we desire to gette The moste spede that maie be is a staie and lette Erasmus To one that is desirous or would fain obteine a thing yea all the hast possible is tariaunce vnto him Publius 106. In that man is wisedome happinesse whiche his awne faulte by anothers can redresse Erasmus A wiseman dooeth gather by anothers faultes and offences what he himself ought to beware of Publius 107. Men in miserie are of wit very scant And of the same thei are also
manne is the losse and disprofite of another But not like in thinges of the minde Burrant If the buier haue a greate peniewoorth in his merchaundise the seller must nedes sustein losse And so likewise in all other worldlie thinges But in vertue cunning it is not so For in theim that whiche one win neth gaineth is no hinderaunce to another of whom he getteth soche vertues or qualities Publius 213. wantonnes and commendacion Could neuer yet agree as on Erasmus Intemperauncie and vnchast liuing is alwaies subiecte to an euil manne Burrant For wheras other kindes of vices although heinous yet thei are many times borne withal but riotous liuing and carnall delightes no good manne can allowe or commende Publius 214. The giltie persone feareth the daunger of the lawe And the vngiltie of fortune standeth in awe Erasmus The innocente giltles although he stande in no droade of the lawes as the offendour or giltie dooeth yet he feareth fortune whiche many times doeth oppresse and wrong the iust and vpright liuer Burrant For she hath no respecte of persones but aswell the good as the euill she dooeth honour and dishonour and make highe and lowe at her wil. Publius 215. To the riotous manne many thinges dooe want And to the niggarde all thinges are scant Erasmus The prodigal and wastful spender dooeth nede many thinges and the coueteouse persone doeth lacke at thinges He hath neede of many thinges whiche spendeth moche to the other there is nothing enough forasmoche as he is insaciable neuer satisfied Publius 216. Churles and vnthankeful persones moste of al Dooe teache a manne to be harde and vnliberal Erasmus Unthankeful persones dooe cause that thei whiche haue been kinde and beneficial dooe now withdrawe their liberalitie and to geue more seldome then thei haue dooen heretofore Publius 217. He who dooeth to one manne an iniurie Dooeth threaten to dooe the same to manie Erasmus Euery manne dooeth loke to haue a shreude tourne or iniurie at his hāde whiche hath dooen thesame to one alredie Burrant Litle is his conscience to bee trusted but that he will in like case dooe wrong to all menne if he maie haue like auauntage of theim if he sticke not to dooe one man displeasure wrongfullie Publius 218. Leasure in all thinges we hare and despise But yet it is that whiche dooeth make vs wise Erasmus ¶ Troublous and greuous is tariaunce in euery matier yet thesame dooeth make vs wise and wary least we dooe any thing rashe and vnaduisedlie Burrant And here upō is a true saiyng emong the commune people Hastie menne neuer lacke wo. Publius 219. That is an euil cause to be iudged For the whiche mercie is required Erasmus Innocencie and vprightnesse of lining needeth no fauour or mercie but desireth the iudge to be indifferent and righteouse But wheras all the truste and hope of the matier resteth in the mercie of the Iudge the cause is verie euil Publius 220. His death is to bee thought more happie whiche dieth before he dooeth desire to die Erasmus He dieth then happelie who dieth while his life is yet pleasaunte vnto him And dooeth not as yet through the werinesse of thesame wishe to die Burrant Like sentence hath he before where he rekeneth no death so happie as that whiche taketh a manne in his best ruffe and when he moste desireth and delighteth to liue Publius 221. To be constrained to holde thy toūgue it is miserie when thou wouldest vtter thy minde willinglie Erasmus It is an harde case when it is not lawefull for the to speake what thou wouldest For there thou shalt haue libertie muche lesse to dooe what thou desirest if it be not lawefull for the to speake thy minde freelie Publius 222. The chaunce is moste miserable and vnluckic whiche dooeth want alspite and enuie Erasmus Happinesse dooeth stirre and prouoke hatred and malice Therefore whom no manne dooeth hate muste nedes be moste wretched of al other Publius 223. Him ful euil maie I cal who for his owne profeicte is beneficial Erasmus He that dooeth a good turne for his gaines sake he doeth euil Burrant As many a manne woulde bee coumpted greate and speciall good frendes for lending their neighbour in his necessitie a summe of moneie whē thei receiue it with an ouerplus and to their moste auauntage I maie rather call them Vsurers then frendes for if thei should haue no gaines thei would lēde no moneie nor dooe any other dede of charitie and after this sorte it is no charitable deede to be supposed Publius 224. A leude persone when he dooeth countrefaicte goodnes Then he is disposed to moste vnthriftines Erasmus A dissembled and a cloked malice and mischiefe is wourst of all other Burrant For soche are like vnto serpentes and Adders that sting priuely who in their outwarde behauiours are as meeke as lambes and in their harres rauening Wolues and subtle Foxes then moste purposing michiefe and naughtinesse when thei pretende moste holinesse Publius 225. When that feare vpon manne doeth come Then shal he slepe but very seldome Erasmus Feare dooeth driue awaie slepe Or elles a manne ought not to slepe whē he is in daunger Burrant Like reste taketh he whiche is besieged with his enemies or that is tossed in the middle of the Sea emong the stormes and tēpestes where is but a thinne borde betwene him and his death Publius 226. Death of necessitie no manne can refuse But to die when thou wouldest not thou shalt not chuse Erasmus ¶ Sometime menne wishe to die when thei cannot die and thei would neuer so fein And ones we bee sure to die for all together For there is no power geuen vs to rise from death to life at our pleasure This is spoken against those persones whiche as often as there chaunceth any griefe or displeasure in their life by and by thei wishe them selues raked vnder the yearth as though thei might relieue when thei woulde Publius 227. That is euil dooen and vncertainlie whatsoeuer is dooen vpon fortunes fidelitie Erasmus Whatsoeuer dooeth hange of Fortune that is nothing stedfast and sure Burrant Let not a man haue to moche confidence in fortune for she will sodeinlie vnwares deceiue him It is no wisedome to set all vpon sixe seuen and to stande at hasarde whether to winne or lose all Sooner chaunceth seuen then sixe there come more after losses then gaines Wherefore let thy dooing stande vpon the will of God and good counsail lest otherwise thou wrappe thy selfe into daungier Publius 228. who to the dedde dooeth any gifte geue Geueth him nothing and himselfe dooeth bereuc Erasmus In the olde time thei were wont to dooe sacrifice to the deadde This is lost and doeth perishe from the liuing and the deadde dooeth receiue no parts therof Burrant The custome emong the Panimes was to shed wine vpon the graues burialles of their frendes beeyng dedde whiche thing the very Heathen did abhorre and esteme for a supersticion and a thing that profited neither