The Garden of Wisdom

Agasicles.

A Gasicles king of Lacedemon being demanded by what means a prince or ruler, may saufly rule without any garde of men, to de fende his body, Answered: If the prince so ruleth his subiettes, as a father his children. What thing could be spoken of a panym more ehrystianly? Certes this saying to be true pueth thexperience at this day of the most excellent prince our sovereign lord Kyng Henry the eyght. Lord god w ^t what inward joy, with what hearty love &, reverence do all his liege subiettes embrace the majesty of his gracis person, and not only his liege subiettes, but also even the very rank traitors, which intended nothing elles but sedition, yet the incomparable majesty of his own person they could not, but have in wondrous reverence? Wherof should this come, but by reasō that his grace beareth him so benignely, so gentilly, so lovingly to all his subiettes, that he may very well be called pater patriae, the father of the country, or (to use the term of the prophet Isaiah) the noursynge father. Do ye not think, that this so excellent a prince, so entier lie beloved of his subiettes, if it were not rather for fear of foreyn enmies, then of his own subiettes, might ride & go, whereso ever his highness would, without any garde?

Agesilaus.

AGesilaus that great king of the Lacedemonians, when he was asked, by what means a man might attain to have an honest name amongst men, Aunswered: If he speak that is best, and do that is most honest. What thing could be spoken more briefly? and again, what more absolutely?

He was accustomed to say, that the office of a capytayne is against rebeiles to use hardynes, and against his liege subiettes gentylnes,

When a certain vnshame fast suitor heng still upon him crauyng and saying evermore unto him: Syr ye have promised me, ye have promised me. In deed, {quod} the king, I have promised the, if the thing be lawful that thou askest, but if not, I said it, but I promised the not. With this proper answer he shoke of, the malapettnes of the suitor: But when the fellow would not yet cease crauyng, but answered again: It becometh kings to per form what so ever they grant even with a beck of their hedde. Never a whyt more ({quod} the king) then it become meth such as come to kings, to ask and speak that is lawful.

One praised a rhetoricien, because he made tryûynge matiers and things of small importaūce to seme weigh tie & great matters. I, {quod} Agesilaus, would not judge him a good shoomaker, which for a lyttell foot maketh a great pair of shoes. Undoubtedly in speaking, the truth is moste allowed, and he speaketh best, whose tale is agreeable to the matter.

Agesilaus was wont very often to warn his sowldiours, that they torment not their prisoners as felōs, but save them as men. Also for children ta ken in the wars he provided, that they should be brought together into one place, to thintent that they perisshed not at the remouinge of the oost. The same prouisyon and care he had for the decrepit & very aged persons, which were taken prysoners, lest (because they were not hable to follow) they might be torn in pecis of dogs and wild beastis. And this humanity gatte him a wonderful benevolence, not only of others, but also even of captives and prysoners. It is to be feared lest this Panym king shall rise at the great day, & condemn a great number of Christian princes & capitayns, which spare neither virgyn, wydow, suckyng infantes, ne decrepit persons, but rauysh, kill all, bren all, more like Turks then Christians.

Agis.

AGis king of the Lacedemoniās was wont to say, that the Lacedemonians ought not to ask, how many the enemies be, but where they be. Signifieng, that the victory hangeth not upon the number of sowl diours, but upon their hardynesse, courage, readynes and celerity in setting upon their enemies. I trust in like wise that Englyshemen, when so ever the defense of our country shall call us to war against our enemies, wool not cowardely ask, howe many they be, but like fyerse & hardy champyons, where be they that dare maintain any false quarrel against our moste drad sovereign lord, and his people? in full a readiness at a beck to run, whether so ever his majesty shall command.

When a certain rhetoricien praised his science of rhetoryke with high words, saying, that nothing is more excellent, then an eloquent oration. Then, {quod} Agis, when thou holdest thy peace, thou art nothing worth. Meanyng that it is moche more excel lent & glorious for a man to do worthy things, then to have a tongue ready and swyfte to talk of worthy thyn ges.

Lycurgus.

Lycurgus, he that made laws for the Lacedemoniās, when he was very desirous to bring his coūtreymen from their corrupt and vicyouse manners, unto a more temperate fascion of living, brought up. u. whel pes of one kind, of which the one he suffered at home to eat deyntye meats, the other he used to lede out in to the fyldes, and to exercise him in hun rynge. Afterwarde he brought them both forth into the Gyldhall before all the citizens, and caused to be laid there certain delycate meats, & also by them thorns and breres: forthwith he put forth an hare. So when either of the whelps ran to that he was accustomed unto, the one ot the meat, the other upon the hare: Se ye not, o friends, {quod} Lycurgus, these two whelps, that where as they be of one kind, yet because of their divers bringing up, they be now waxen and are become far unlike one another, and howe exercise is of moche more strength vn to honesty, then is nature? Assuredly, the thing that Lycurgus did in his city, is of every howsholder to be done in his house, and of every gouernoure in his flock. Nature (I wool well) is a thing of great might and efficacye, but surely institution or brin gynge up, is moche myghtier, which is hable to amende, reform & streyghten a crooked and evil nature, and to turn the same into a good nature. What manner children shall be borne, lie eth in no mans pour, but that by right bringing up, they may prove good, lieth in our pour.

Suche citizens as abhorred marriage, and had leuer live as bachelers, Lycurgus forbad to be present ta sightes and interludes, and added also other shames and reproaches unto them, by this craft dylygently prouydynge, that the citizens should employ them selves to beget children. For where as it was an usage and law amongst the Lacedemonians, that the yongers should give moche honor and reverence to their elders, this honor he plukt from them, which by wedlock would not encreace the number of the citizens.

Lycurg{us} being demanded, why he made a law y ^t nothing should be given w ^t a maid in marriage, answered: Bi cause neither for poverty none might be left vnmaryed, nor for riches any desired, but y ^t every young mā having respect to y ^e manners of y ^e maid, might chose her only by her vtuous conditions For this same cause he remeued out of the city all painted colors and or namentes, wherewith other women be wont either to set forth or to fashyon their beutie.

The same Lycurgus, where as he appointed a certain age for maidens and also for young men to marry at, being demanded, why he did so, answered: To the intent that the issue born of full grown parents, & which be of perfect age, may be strong and talle.

Demaunded also why he forbadde the man to sleep all night with his wife, but ordained that either of them should the most parte of the day keep company with their like, the man with men, and the woman with womē and with them also should rest all the hole nyghtes, but with his spouse he should not have to do, but by steithe, and shamefastly. Fyrst, {quod} he, that they might be strong in bodies, accompa nyenge together but seldom. Secōd lie, that love between them may alweys abide fresh and new. Thyrdly that they may engendre the stonger issue.

Furthermore in those times y ^e chastytie of married women was so great and they so far of, from the lite demeanour, which afterward they fell to, that at beginning the sin of aduoutrie was thougth impossyble ever to have chanced amongst them. And therefore when a certain auncyent Lacedaemonian named Geradas, was asked of a stranger, what punyshment aduoutrers should have amōges them, for he could se no law made by Lycurgus in this behalf: He answered: O friend there is none aduowtrer amongst us. When the other went fur there & asked, what if there were any? Then, {quod} he, he shall give so great an ore, as shall streache his neck over the mountaygne of Taygette, and drynk of the flood of Eurota. When the other smyled and said, it was impossyble to find so great an ox, And is it not, {quod} Geradas, as moche impossyble that in our city should be found any aduowterer, wherein riches, delytes, pleasures, and all curiouse deckynges of the body be had in high reproach: and again shamefastness, de murenes, and due obedience to publyque officers in high estymacion and worship? This Geradas full prudently understood, that vices could not there grow, where no beds to so we vices in, were suffered ne admytted, and that those things lie as ded & despyced, which in stead of honor be had in despyte and scorn.

When one required him, that he would make and ordain in the city a Democracy, that is to say, a governance of the people or commons, in stead of the gouernaūce of the lords: Ordeyne thou, {quod} he, first a Demoracie in thy house. In few words he taught, that that fascyon of common weal is not profitable to the city, which no man would have in his own family. Certes, a city or a realm is nothing elles, then in effect a great house.

Demaunded why he enacted a law that in times of wars, they should oftentimes change their tents and pauylyons: To the intent, {quod} he, we may hurt our enemies the more. The Lacedemonians because they were nymble and lite, remeued with no great business their oost: where as their enemies could not do the same, without their great incōmoditie, and also with longer respyte: for as moche as they carried about with them so ma my baggages and burdens.

Demaunded why he ordained that the Lacedemonians should make their sacrifice and oblation with small and chepe things. Bicause, {quod} he, we should never want wherewith to honor god. Who would not say, but that in solemn worshippings of god, all royalty and sumptuouse magnyficence is lyttell enough? But this prudente panym understood that god delyteth rather in frugalytie, then in fat sacryfices, lest under pretence of religiō (as in our days it was come to pass) all abomination should be maintained.

The same Lycurgus being asked why he forbadde that the city should be fenced with walls, Aunswered: Bycause that city wanteth no walls, which is fenced not with stones but with men.

Socrates.

SOcrates the Atheniense a great philosopher, and of moste pure living, was wont to teache, y ^t men ought to abstain from meats that would provoke the man not hungry to eat, & from drynkes that would allure, the not thurstye to drink.

He said, the vest sauce is hungre, for as much as it both best sweteneth all things, and is of no cost. And therefore he him self did ever eat and drink with swetnes, because he bid neither of them, but when he hungered and thursted.

Moreover he accustomed him self to bear hungre and thurste. For at what times other men coveted moste to drink, then would he never drink of the first cup that was filled. And when he was demanded, why he did so, he answered, because he would not accustom him self to follow his affec tions and Justs. He said, those that excercysed them selves to chastnes of living, and sobre diette, had both far more pleasure & less sorrow, then they that with moste a do sought all the pleasures of the world: for as much as the pleasures of intemperate persons, besides the torment of their conscience, besides their evil name and poverty, where unto they be at length brought, do bring for the most parte even to their bodies also more pain then pleasure. On the contrary parte, the things that be best, y ^e same be made also most pleasant, if thou acquayntest thyself with them.

He said, it was an high reproach for a man by serving and obeynge wylfully his inordinate pleasures, to make him self such one as no man would be glad to have for the drudge or slave of his house.

When he was admonyshed by his friend, y ^t for the feastyng of his gestes, he made very sklender prouysyon: he answered, if they be good men, it shall be enough, if not, more then enough.

The same Socrates when he was asked, why he him self did not govern the common wealth, sith he knew best howe to govern it, answered, that he is more profitable to his coūtry that maketh many good governors of the same, then he which governeth it well him self.

Demaūded by what means a man might attain to an honest fame, If, {quod} he, thou study to be such one in deed as thou would be counted in name.

He said it was far vnfyttynge, that where as no man professeth or practyseth any handy craft w ^t out his great shame, unless he hath learned it afore, yet to the gouernaūce of a common weal, men be admytted & appointed which never employed their wyttes to lernyng.

He was accustomed to say, that no possessyon is more precious, then a true and good friend to a man, nor that no greatter fruit or pleasure can be any other where taken. And therefore he said, that many men do ouerthwartly and clean out of order, which bear more grievously the loss of money, then the loss of their friend, and which cry they have lost the benefit that they have conferred and given for nothing, where as in deed they have with the same gotten them a friend better than any gold.

He was wont to say, that he moste resembleth god, which needeth fewest things, for as moche as god needeth nothing at all.

He said, many lived to eat and drink, but he contrarily did eat and drink to live, for as much as he used these things not for pleasure, but for the necessity of nature.

Suche as bought dearly things over tymely rype, he said despayred, that they should not live till the accustomed time of y ^e rypenes of things were come. Elles it were great folye to bye things both worse, and also dearer, where as shortly after, a man may bye the same both better and for less price. Thus he evermore called back again y ^e desires of men void of reason, unto sobre iugement.

Also he used to say, he that hath begun a thing hath half done: meaning half the work is done of him, that hath ones set upon it. For there be many that in taryenge and taking a breath, what is best to do, spend all their life vainly.

Demaunded of a certain young man, whether he judged it better for him to marry a wife, or not to marry. He answered: Whether so ever thou dost, thou shalt surely repent. Sygnifieng, that both single life and also wedlock have their incommodities and displeasures, which to bear a man, must first arm and prepare him self. Syngle life hath these incommodyties, solitariness, lack of children, extinguyshement of blood, a stranger to be thine heir. Wedlocke again hath these, continual care, daily complaints, vpbraydynge of that she brought, the heuy looks of her kynsfolke, the pratlyng tongue of thy mother in law, Cukkoldemakynge, the uncertain proof of thy children, and other innu merable incōmodities. Wherefore here is no such choice, as is between good and evil, but such as is between the heuyer and the lyter incōmodities.

He would have men crave of god nothing but good things without further addition, where as the people commonly crave rich maryages, treasures, honors, kingdoms, longe life, as though they would appoint god what he ought to do. But god knoweth best what is good for us, & what not.

He would that men's sacryfices, should stand them in very lytell or no thing, because god as he needeth not men's things, so he weigheth rather the minds of the offerers, then the ry ches. For ellys where as the naughtyeste persons do moste flowe in riches, it were very evil with mankind, if god delyted more in the sacryfyces of the evil persons, then in the sacryfyces of good men.

Lyke as we commytte the making of pyctures or images, said Socrates, unto them whom alredye we know to have made very godly pyctures, so we ought to admytte none into our amity & familiare acquaintance, but such as we have espied to have borne them selves faithful & profitable friends towards other.

Walkyng about through the mar ket, when he espied the great multitude of merchaundyse, and things y ^t there were sold / he thus was wont to say with him self. Oh how many things be here, that I have no need of, but other men be vexed in mind, thynkyng thus: howe many things do I lack. Socrates rejoiced with him self, that living according to nature, and accustomynge him self to few things, he neither coveted nor yet needed gold, purpull, precious stones, gorgyouse hanginges, and the rest of rich men's delytes, which, he was wont to say, were more necessary for the playenge of tragedies or interludes, then for the behoufe of man's life.

He said, knowledge was the best thing a man could have, & again ignorance the worst thing, for as moche as who so ever doth any vnryghtuose thing, doth the same because he knoweth not what his duytie is toward every man. And they that be strong of heart, be therefore so, because they know that such things ought to be done, which the common sort of people iuge to be eschued, and they that be intemperate persons, are herein deceived, that they think those things to be sweet, pleasant, and combly, which be nothing so in deed. Wherefore the best thing in the world (he said) is the knowledge what things ought be desired, and what to be eschued.

To such as maruayled, why he disputed of good manners ever, & never of the planetes and heavenly bodies, as the other philosophers were accustomed, he answered. Those things that be above us, pertain nothing unto us.

When on a time as he went in the stretes, a lewd fellow gave him a blow on the cheke, he answered nothing elles but that men knew not, when they should come out with their salettes on their heddes.

The same Socrates, when a verlet spurned him on the shynnes as he walked, & his friends that were with him meruayled he suffered the injury so pacyently. What would ye have me do {quod} he, they mouynge him to have the fellow to the law. It were a mad nesse {quod} he, if when an asse should hytte me on the shynnes, ye would say unto me, have him unto the law. He put no dyfference between an asse and a brutyshe man furnysshed with no virtue, and he thought it a great shame, man not to suffer that thing of man which he would suffer of abrute beast.

He was wont to monishe his friend Eschines, which was pressed with po uertie, that he should borowe of his own self, and shown him the way how, by withdrawyng from him self superfluouse meats and other things, according to the common proverb Magnum uectigal parsimonia, Sparyng is great rentes or revenues. Certes, the moste ready way to increase a man's substance is, to abate his expenses.

Socrates when he had suffered his wife Xantippa a longe season skowldynge within the house, and at last for werynesse went and satte him before the door, she being more out of pacyence by his quyetnes and gentle sufferance, streyghte out of the wyndowe poured down a pyssebowle upon his hedde. At which thing, when the neighbors and the passers by had good game, Socrates also him self smyled, saying. I easyly gessed that after so great thunderynges, we should have rain.

When his friend Alcibiades marueyled y ^t he could suffer in his house so shrewed and skouldynge a woman, as was his wife, Xantippa, I {quod} he, am longe sithens so accustomed herewith all, that I am no more grieved; than when I hear the noise of the whele, that draweth the water up out of the welle. For this noise is very painful to such as be not used there unto, but he y ^t is wont daily to hear the same, is so lyttell dysquyeted therewith, that he knoweth not whether he heard it or not.

Demaunded the same question at another time, he answered: She teacheth me at home pacyence, that I may use when I come abroad. For being well practiced and used to her manners, I shall be the meeter, to suffer other men's fascyons.

Socrates met Xenophon in a cer tayne lane, and when he beheld the young man to be of a very good natu rall disposition and wit, he held out his staff and stopped him, that he could not pass / whereat when y ^e young man steyed, he asked him where sundry merchaundyse were made & sold, which commonly men do use. Where unto when Xenophon had redily answered, he demanded, where men were made good. When the yongmā made answer, that he knew not. Folowe me then {quod} Socrates, that thou mayste learn this. From that time Xenophon began to be the heater of Socrates.

Socrates rebukynge very sharply his familiar friend at the table, Pla to grieved her with, said to his master Socrates. Syr had it not ben better to have challenged him of this between you and him secretly? To whom answered Socrates. And had it not ben better Plato, that thou also had deste shown me of this, between the and me secretly? Thus moste wittyly he repreued him of the same fault in him self, that he found in another.

Demaunded what was the pryncypall virtue of young men. Truly {quod} he, that they attempt nothing over moche. Signifieng that the heat of youth can vnnethes suffer them to keep measure in things.

Lettres which comenly men think were invented to help the memory, he said, by occasion did much hurt the memory. For in old time men when they hard a thing worthy to be known wrote it not in books, but in the mind, by reason of which exercise, their memory being establysshed and confermed, they casyly held fast, what so ever they would, and what so ever any man knew, he had it in a redynesse. But after that the use of lettres was found out, while they trust to their books, they have not so greattely studied to imprynte the things in their mind, which they have lerued. Thus it cometh to pass, that the exercise of the memory set apart, the knowledge of things is not so fresshe and ready, as it hath ben, and every man knoweth now moche less then in the old time they did, scythe that so moche we know, as we bear in mind.

He said, that men ought to obey the laws of the realm or cytte, but women ought too obey the rites, usages and manners of their husbands with whom they live. Certes, the rule of the wedded woman is the husband, and she liveth ryghtly if he be obedyent to the public laws.

Unto Euclides who was very stu dyouse of sophistical subtleties, he fayde. O Euclides, thou mayste well use the company of Sophisters, but the company of men thou canst not use. Meanynge that sophistry is unprofitable unto public affairs & to the come felawshyppe of man, in which who so ever desireth to be con uersaunt must not play with his sophemes and quyddities, but fascyon him self to the manners of men.

It was informed him of a certain person that spake evil of him behind his back. By lyklyhode, {quod} Socrates the man hath not learned to speak well. Imputynge the vice of his tongue not to malice, but to rudeness, neither iud ged he that it pertained any thing unto him what other men spake of him, which spake not of judgment but of ignorance.

ARISTIPPVS.

ARistippus disciple unto Socrates, a man surely of a very sharp judgment and pleasant wit, when he was demanded what profit he toke by the study of wisdom, This profit, {quod} he, that with all sortes of men I can frankly and boldly speak. For he neither feared the mighty, ney there yet thought scorn of the basest sort. Bycause he bare a mind indyfferently free, as well from hope as frō fear: for he served noman, ne yet flat tered any person otherwise, then his heart gave him.

Dionisius king of Sicill in whose court this Aristippus was of longe season, asked him how it chanced, that philosophers do hawnt the houses of rich men, but the rich men hawnte not y ^e philosophers houses: To whom Aristipp{us} made answer in this wise. Bycause philosophers know what they lack, and rich men know not. The learned men know they cannot live without money, and therefore they seek upon the riche men, which be able to give them the thing that they have need of. But if the rich men knew as well y ^t they needed wisdom, they would much rather hawnt y ^e houses of learned men, For the poverty of the mind is much more wretched then is the pouer tie & necessity of the body, & so moche the more beggarly be the riche men, by cause they understand not, how preci ous & how necessary a thig they want.

When on a time a certain person railed vpō him, he said never a word, but went his way. But when the ray ler still poursued him, saying, Why dost thou flee? Bicause, {quod} he, thou hast pour to speak evil, & I have pour not to hear the. Most wyttyly he noted the man's vnshamfastnes, which where as he toke liberty unto himself to rail upon others, he would not yet grant this liberty unto them to withdraw them selfs, to thentēt they might not hear such shameful raylynges.

Demaūded, wherein the wise man differeth from the unlearned: Sende them both, {quod} he, naked unto men vn known, & thou shalt se. Signifienge that the wise man carrieth about with him in his breast the thing that shall commend him where so ever he goeth. Wherefore if ye send y ^e learned & the vn learned togithers naked into a strange country where either of them be a like unknown, the wise man vtterynge his treasures shall find forthwith both livings and friends, the other naked person shall be scorned for a mad man, and shall be in ieopardye to perish for hungre.

It is skase credyble that Bion reporteth of him, when his servant bearing a great sum of money in his journey, was sore pressed with the but then: Cast away, {quod} he, that is to much, and bear that thou cannest.

On a time as this Aristippus sailed in the sees, and perceived that the shyppe wherein he was carried was a pyrates shyppe, he drew forth his gold, and began to tell it, and forth w ^t threw it in to the see, and grievously sighed making as though it had fall from him unawares, and against his will. By this deuyse he saved his life taking from the pyrates the occasyō of sleynge or byndynge him.

When Aristippus and Eschines were fallen out, one asked Aristippus Where is now your frendshyp? Truly it sleepeth, {quod} he, but I will awake it. So espyenge a conueniente time, he came of his own mind to Elchines and said: Shall we not incontynent be friends again, and leave our tryfelyng? Or shall we rather abide that we may give men occasion to speak of us two at alchouses & tauerners? To whom when Eschines made answer, that with all his heart he was contented to be at one again. Remēbre then, {quod} Aristippus, that where as I am elder then thou, yet I came first to the. Then said Eschines: Surely, thou art a man far better thenne I am. For of me began our falling out, and of the our falling in again. By this means amity was renewed between them.

On a time when he sailed vpō the sees with certain of his own countrymen, the shyppe brake & they were caste upon lande. And when he espied upon the shoore certain mathematical figures drawn forth in the sand. Frendes, {quod} he, be of good comfort I see the steppes of men, and enterynge into the next city, he enquyred out what learned men were there abydyng, with whom after he had there a little while talked, they perceyuyng his excellent learning and wisdom, with all courtesy entreated not him only but his company also, and moreover vitayled them for their return. At last when they that came with Aristippus dressed them selves homeward, and asked him whether he would anything to his friends and citezens: Bydde them, {quod} he, that they study to get them such riches, as cannot perish by shypwrecke, but escapeth all haser des with the owner.

Philip king of Macedonie.

PHilip king of Macedonie, father to Alexander the great, a man of no small wit, and a great conqueror, When on a time he had purposed to take a strong castle and hold, and his espyes had shown him that it was very hard for him to bring to pass, yea and impos syble: He asked them whether it were so hard, that an asse laden with gold might not come unto it. Meanynge that there is nothing so strong, but with gold it may be won.

There were some of his foreyn sub giettes whom he had found not ve ry trusty, which complained and toke the matter heuely, that his servants called them traitors. To whom Phi lip made this answer. Truly my coū try men the Macedonians be very homly men and rudely brought up, which can call a mattok nothing else but a mattoke, and a spade a spade. Meanyng that in very deed they were traitors. Uplandyshe and homely persons cannot qualify, but call every thing by the proper name.

He counseled his son Alexander, that such as were of any authority in the common weal, as well the good as the evil, he should make them his fren des, and that he should use the good, and abuse the evil. Certes, the chief seat of kings is to reject none, but to apply all men's seruyces to the common profit.

Sinicythus accused Nicanor to y ^e king, that without ende he contynued raylynge upon him, when the kings friends moved him to send for the fellow, and to punish him in example of other, Philyp thus answered: Nicanor is not the worst of the Macedonians. It is good therefore to se, whether we have done our duty in all things or not. So when he had searched out, that Nicanor was greatly impoverished, and yet not rewarded for the service he had done him in times past, he commanded a certain gift to be borne him home. This done, when again Smicythus informed the king, that Nicanor now without ceasynge praised him above all measure, ye se therefore, {quod} the king, that it lieth in us to be well spoken of, or evil spoken of.

He oftentimes exhorted his son Alexandre to give good ear to Aristotle his scholemayster, & to employe him self to learning and wisdom, lest, {quod} he, thou myghtest chance to do many things, which that I have done, now repenteth me. The noble prince perceived, that no man without learning is mete to govern a realm, and he was not ashamed to confess, that through error he did many things a mysse, because from his chyldhode he was not ryghtly instructed with learning.

Syttynge in iugement he had the hearing of one Machetas mater, but being somewhat heuie of sleep, he was not very attentyfe to the equity of the law, and so gave sentence against Macheta. But when Macheta cried out and said, I appele from this iugemēt. The king angerly (for it was strange to appeal from a king) said, to whom doest thou appeal? Truly {quod} Macheta, even unto thyself o king, if thou wolt awake and hear the matter more attentifly. Then the king arose, and after he had weighed better with him self the matter, and understood that Macheta had wrong, the iugemente which was given he would not reverse, but the money that Macheta was condemned in, he him self paid.

When on a time he was at debate with his wife and with his son, a certain Corynthiane came unto him, whom he asked how the Greeks agreed together. In deed, {quod} the Corynthian, thou carest moche how the Greeks agree together, when those persons that be most nere unto the, hear such minds towards the. Here the king being nothing offended with the Corynthians free tongue, framed him self to his sharp check, and layeng down his angre, felle in again with his wife and son.

Alexander the great.

ALexander the great, king of Ma cedony, and son to the foresaid Philip being demanded, where he laid up his treasurs, With my freē des, {quod} he: Signifieng that a man can lay up his goods nowhere so sauely, as with his friends: for when need reqyreth, he is sure to have them again with gains.

When he was informed that a cer tayne person had railed upon him. Truly, {quod} he, it is kyngly, when a mā doth well, to be reported evil.

Porus a king being vaynguished by Alexander, when Alexander after the fylde won, said unto him. How shall I entreat the, Porus? kyngly, {quod} he. Agayne Alexander demaūdyng him whether he desired any thing elles. All tohyther, {quod} Porus, is comprysed in this word kyngly. Alexander marueylynge both at the wisdom and at the noble stomach of the man, enlarged his dominion over that it was before.

A certain Indian which was noised to be so cunnynge an archer, that he could shote thorough a ring, was taken prysoner in y ^e wars, & brought to Alexander. Alexander bad him show a proof of his connynge afore him. Which thing because he refused to do, the king being angry, cōmaun ded he should be put to death. As he was led away, he say de to such as led hun, that he had not used his seat of shotynge many days, and therefore he feared leste he should have failed. When Alexander was informed hereof, that he refused not for spite, but for fear of disworshyp, wonderyng at the man's wit so desirous of glory, he let him goo not without a great reward, because he would rather have died, then to have lost his renown.

The same Alexander, when at the be gynnynge he satte as judge in causes concerning life and death, stopped one of his ears against the accuser, Demaūded why he did so, The other ear {quod} he, I keep hole for the partye defendaunt.

ANTIGONVS KYNG

ANtigonus king of Macedonie, when one said that unto kings all things be honest and just, Trouth, {quod} he, unto Barbarouse kings, but unto us those things be only honest which be honest, and those only ryghtefull which be ryghtfull. He gravely reproved the flaterours saying, which would that all things should be lefull for kings. For undoubtedly the king is not the rule of honestye and justice, but the ministre of honesty and justice. And would god the ears of chrystian rulers were not tykled with like tales, and if they be, that they would with like severity reject them. For what other thing say they, which sing them this note, Quod principi placuit legis, habet uigorem: that is to say: That lyketh the prince hath the strength of law? Which say that the prince is not bound to laws, which give him two manner powers, an ordinary power, and an absolute pour, whereof the one can do what the laws, pactes, and leages demand, the other what so ever it lusteth.

When he hard say, that certain kings conspyred to muade him and put him to deeth: He answered, that he would drive them all away, as birds that pycke up seeds in the fylde with one stone, and one shout. So lyttell the valyaunte prince esteemed the malice of his enemies.

Thrasyllus a phylosopher of the sect of Cynikes (which were not moche unlike to the fryers of our time) asked an halfepenny of the king. That were not gift for a king, {quod} Antigonus. Then give me an hundred pownde, {quod} the Cynike. Nay, {quod} the king, it is not for a Cynike to take such a gift. Thus both ways he shoke him of, whom he esteemed worthy of noo benefyte.

After he was recovered of a grievous syckenesse, we are never a whyt the worse, {quod} he, now. For this sycknes hath monyshed us that we be mortal. How taught the Panym king this phylosophye worthy for a chrystyane heart?

Marsyas the kings brother had an action at the law. He required the king that the matter might be hard secretly at home. To whom Antigonus gave answer in this wise. If we do nothing beside the law, it shall be done moche better in open court, and in the face of all the world, thanne in hugger mugger. For if thou knewest thy mater to be naughte, why seweste thou? if thou knowest it to be good, why fleest thou the hearing of the people, and wouldest bring a mater of open court into a secrete chambre.

Augustus.

OCtauius Caesar Augustus emperor of Rome, when he heard say, that king Alexander, being of the age of. xxxii. when he had conquered the most parte of the countries of the world, doubted what he should do all the rest of his life, Won dered if Alexander iuged it not a grea ter work, well to govern an empyre or lordshyd that is gotten, then to get a great lordshyp. He ryghtly noted the insacyable ambicyon of Alexander, which esteemed nont other function worthy for a king, then to enlarge the limittes of his dominion, where as it is far, both better and harder to fur nyshe the kingdom that is fallen to a man, with right laws and good manners, thā by force of arms to join kingdom unto kingdom.

When the rumour of Herodes cruelty cam to Augustus ear, that he had commanded all the children of Jewrie of thage of two years and under, to be slain, and amongst them that his own son was slain. It is better, {quod} Augustus, to be Herodes swine then son. Herod was a Jewe, and Jews abstain from eating of swine flesh.

When one Paci •• us asked a reward of Augustus and said it was reapported of every man that themperour had given him money. But thou, {quod} themperour, believe it not. With a merry ieste signifienge that he would give him nothing. The other waited that themperour would remedy his shame, lest if it were known y ^t the reapport were untrue, he should be lawghed to scorn. But Augustus shown another remedy.

Augustus made a law for aduowtrers, how they should be iuged. After ward when a young man was accused and brought before him, that he should have to do with Julia themperours daughter, he was in such fume that he ran upon the young man, to have beaten him. But when the young man cŕyed out, Thou haste made a law, o Caesar, the emperor was so sorry, for that he had done, that he would eat no meat that day. So sory he was that he obeyed not in all points the law, which he had made to other.

Aeertayne Greke was wont thus to seek the favor of the emperoure Augustus, when he cam down of his palace, he would present unto him some excellent verses. Which thing when he had oftentimes done in vain, and the emperor saw he would not leave him, him self wrote with his own hand, very neat verses in greake: and when he esyyed y ^e Greke coming against him, he sent it unto him by one of his servants. The Greke toke and red it, and not only with voice, but also with countenance and gesture of body, praised the verses with great admiracyon. And forthwith approchynge nere unto themperour, did put his hand into his purse, and plucked out a few grotes, & offered them unto themperour with these words: It is no reward for your estate, O emperor, but if I had more, more would I give. At which words, when all themperours company lawghed ex cedyngly, themperour called his purse bearer, and commanded a thousand marks forthwith to be diliuered him.

One which was master of the horse, whom themperour had put out of office, begged a great fee of him under this color: not for the lucre of the money, {quod} he, I desire this, but that it may be thought I gave over the office of mine own mind, you being other ways my good and gracyouse lord. Tell every man, {quod} Augustus, that thou hast received this fee of me, and I will not deny it. Thus pratily he could shake of, such worldly shames children.

Herennius a ryottouse yongman, soldier in his wars, he commanded to depart the tents. The yongman besought him with moche lamentation and wepynge saying: How shall I dare go home again, what shall I say to my father? Show thy father {quod} themperour, that I have displeased the. Bicause the young man was ashamed to confess, that themperoure was displeased w ^t him, he gave him leave to turn the tale and lay ali the blame on him.

When Augustus was now forty and above, Cinna a young man of noble birth and nephue to Pompey, was appeached of high treason, y ^t he lay in a wait with his complices to kylle the emperor. It was told where, when, and howe they would have executed their felonye. For they purposed to have murdered him, as he should have sacryficed. The sentence of condemnation was made ready: but in the mean season, while Augustus themperour {per}plexly spake now this now that, his wife Liuia, coming in, & seeing the case, Do, {quod} she, that the phisicians be wont to do, which when y ^e accustomed remedies wol not help, do assay the cōtraries. With sharp ex ecution, thou hast hitherunto done no good, forgive, Cinna now bewreyed, cannot hurt thy lief, thy fame he may help. Forthwith he sent for Cinna alone to come speak with him, & when he was come, he commanded another chair to be set for him. Cinna (said y ^e emperor) this first I require of the, that y ^u interruptest me not in my tale, a time shall be given y ^e to speak. Here when Augustus themperour had rehearsed his manifold benefits towards Cinna, how he had saved his life, when at his conquest he was found amongst his enmies, how he had givē him again all his enheritaūce & patrimony, how moreover he had promoted him to an high rowine. he demaū ded of him, why he purposed to have slain him. Cinna being therw ^t sore troubled, themperour thus ended his cōmunicatiō. I give the thy life, Cinna, again, afore myn enmye, now a cō spirour of my death & a traitor. From this day let amity begin between us, let us cōtend whether I more faithfully have given the thy life, or thou dost owe it me. And he offered him the consulshyp of Rome. Woll ye know the ende of this mater? Cinna euet af ter loved Augustus best of all men: he made him his sole heir & executor. Never after that time any man conspired his death.

Phocion.

PHociō a noble cytizen of Athens was of such constancy and per fection, that he never was seen of any man, either to lawghe or weep. When Demosthenes on a time said unto him: The men of Athens, o Pho cion wol surely kill the, if they begin ones to rage: He answered in this wise In deed, they wool kill me, if they begin to rage, but the, they wool kill, if they ones become sage, and in their right wyttes. For Demosthenes spake for the moste parte to currye favor of the people, and his words were more sugered then salted, more delectable then profitable.

Alexander the worthy conqueror demanded of the Athens men, certain shyppes to be given him. Forthwith they asked Phocion his aduyse and counsel in this behalf: Surely, {quod} Phocion, my counsel is, that either by force of arms ye vaynquyshe him, or be the friends of the vaynquysher. Brefly he aduysed them to deny nothing unto Alexander, unless they trusted to withstand his malice with force of arms.

Demosthenes.

DEmosthenes the renowned orator of Athens, when he was spitefully railed upon of a certain fellow: Loo, {quod} he, I am put in to a contention and strife; in which he that is superior is inferior, and he that overcometh is ouercommen. Undoutedly in knauerye he that hath the upper hand declareth him self the worst man.

A pore woman had received of two strangers money to keep with this condition, that she should not deliver it again to the one without the other. One of them within a while after fay nynge his fellow to be dead, came in mournynge clothes to the woman, & required the money. She thinkynge his fellow to have ben dead in deed, delivered it. Forthwith cometh the other fellow and beginneth to sue the woman at the law. She being now put in vttter despair, Demosthenes cometh to the bar, and thus defendeth the woman's cause against the demaundant. This woman, good fellow, is ready to deliver the money that ye delivered her to keep, but unless thou bring thy fellow, she cannot do it, for as thou alledgest thyself, this condition was agreed upon between you, that the money should not be rebayled to the one without the other. By this witty answer he saved y ^e seely woman, & eluded the conspiracy of the falls harlottes, whose purpose was to receive the same money twice.

Demosthenes on a time sailed to Corinth, where was Lais the fairest harlot then counted of all women in the world. He desired to lie w ^t her a night But when she demanded an exceeding great sonme of money for one nyghtes lodgynge, he being thereat astonished changed his mind, saying: I bye not repentance so dere. Signifieng, that after dishonest pleasures, repentance followeth at hand.

Dionisius.

DIonisius king of the Syracusans, when he perceived that his son, whom he intended to leave king after him, had defiled a citezens wife: Beyng therewith sore angry, asked his son, whether cuer he found any such thing in his father. Trouth, {quod} the young man, for thou haddeste not a king to thy father: Neither thou {quod} Dionisius, shalt have a king to thy son, unless thou leave these pagiauntes.

When he perceived that his mother well stricken in age, coveted to marry again, He said: The laws of a realm, o mother, may be broken, but the laws of nature cannot. Signifienge, it is ageynste nature an old woman past child berynge to marry again.

A certain stranger came to his court, and said, he would secretly common with Dionisius, for he could show him, how he might know afore, when any went about to conspire treason against him. The king toke the man unto him, and (all the company voided) bad him say on. Now, {quod} the fellow, give me syr king an hundredth pound, that thou mayste be thought to have learned the seat of me. He gave the money and made as though he had learned it: meruaylyng at the man's subtyll deuyse. For this faynynge was not a lytell profitable to fear his subgettes from conspyrynge his death.

Demaunded of a certain person whether he were idle. God forbid, {quod} he, that this thing should ever chance unto me: Meanynge that it was a right fowl thing for heddes and mi nisters of common weals, not to execute diligently their office. But assuredly herein our moste drad soueraygn̄ lord king Henry the eyght, may be a mirror and spectacle to all princes and other inferior officers. For whoever either more prudently, or more vigilauntly hath governed a common weal?

When he hard that one of his sub gets had hyd his gold in the ground, he commanded, it should be brought unto him. But after that the man un beselyng a little porcyon of the gold went and dwelt in another city and there had bought a piece of ground, the king called him home again, and restored unto him all his gold by cause now he began to use his riches and left to make a thing profitable unprofitable.

An excellent player upon instruments he allured with great promises unto him, & bad him sing and play in the best wise he coude, For the more coningly he played and sang, the greater reward he should have. When he had played before the king a good sort of days very curyously, and the king gave him nothing, he began to ask his reward. Why {quod} Dionisius, the reward that I promised the, I have faithfully paid. How so, {quod} the fellow? there was not one penny given me. yes I have given the, {quod} the king, pleasure for pleasure, For I have no les delited the with hope, then thou me with syngyng.

The same Dionisius wonderynge at the exceeding faythfulnes of Damon and Pithias: I pray you, {quod} he, receive me also in to your frendshyp. For Dionisius had set unto the one a day of death, and when he desired leave for a few days to goo home to his house to set all things in order, the other becam his pledge upon this cōditiō, if he returned not at the day set, his felaw should die for him. He cam again, desyryng rather to die, then to deceive his friend. The king not only pardoned the man whom before he had condemned, but also with great wonder desired to be the third friend amongst them. Dionisius this man's son was expul sed his realm: So when one said vn to him: What doth thy learning now help the? Truly, {quod} he, thus moche it helpeth me, that I can easyly bear so great a change of fortune. He died not for thought, he killed not him self, as other men be wont in this case but went to Corynth, & there taught a grammar school.

Agathocles.

AGathocles had a potter to his father. Now when he had conquered Sicily, and was proclaimed king: he was wont upon his table by his golden pots to set erthen pot tes, and showing them unto the young men, to say: Where before I made such pots (showing the erthen) now by my vigilaunce & prowess, I make such pots, poyntyng to the golden. He was not ashamed of his former state, but thought it more glorious, by virtue to wynne a kingdom, then by inheritaūce to receive that is left.

Archelaus.

KIng Archelaus, when at a feast one of his familiars, but somewhat unshamefast, begged a cer tayne cup of him, commanded his servant forthwith, to give it to Euripides, which also was there present. When the other woēdered at this deed Thou, {quod} the king, art worthy to ask, and not to receive: but this man is worthy to receive without asking.

Themistocles.

THemistocles that noble capitain of the Athenienses, being required of Simonides the poete, that in a certain mater he would give for his sake a false iugement, answered. Neither thou shalt be a good poete, if beside the measures of musyke thou makest thy verses, neither I a good ruler, if I pronounce anything against the laws.

His daughter had sundry wooers, but he preferred an honest man of small substance before a great rich young mā. His friends meruelyng why he did so: I had rather have, {quod} he, a man without money, then money without a man.

Aristides.

ARistides for his just and true dea lyng surnamed the rightuouse, administered the common weal, always trustyng to him self only, not sekyug either counsel or aid of any other. He moche abhorred felaushyps, leste he might be at any time inuegled by the force and power of friends to do anything otherwise, then the tenor of justice and honesty required. Lord god howe greatly did this man flee all parcyalytie and factions, which for none other thing eshued frendshyps, but because he would not by them be enforced to do any thing that were not right, or be constrained to abstain from that which he iuged available to the common wealth.

He was at variance with Themistocles, with whom on a time whē he was coupled to go in embassage in to a strange country, as they were going: Wylt thou, o Themistocles, {quod} he, that in these moūtaynes we lay down our malice & displeasure? For if thou wilt, at our return we shall take it again. He preferred the come mon utility afore his private affeccyons. For of theyse commonly spryn geth all the destruccyon of man's life.

When the men of Athens, were so sore styred against him, y ^t they went about to banyshe him, by a certain kind of cōdamnation, which they cal led Ostracismus, because every man should write in a shell, the name of him, whom they would have exiled (for so commonly were men of great au thorytie amongst them banished) a certain man of the country unlettered brought him his shelle, and desy red him to write Aristides name in it: To whom Aristides said: Why good fellow, knowest thou Aristides? Whē he answered no, but that it grieved him, y ^t he should be called rightuouse, Aristides held his peace, and wrote his name in the shell, and so delivered it the fellow again. So myldly he bare his imuste cōdamnation. Certes, it was a right grave testimony of an innocent life, that of so great a multitude, there was none, which could lay to his charge, any other thing, then the surname of a rightuouse mā, which name yet he gave not him self, but his friends, yea the people them selves gave him it.

When he should go into exile, he held up his hands to the gods, & besought them that they would so pro spere the maters of the men of Athens that Aristides should never come in their minds. For in things afflict and troublesome, the people be wont to flee, unto excellent wise and renou med men: which thing came to pass. For the third yere after his outlawrie, when Xerxes went about to invadē Athens, Aristides was called home again from his exile.

At a certain assemble, wherein Aristides withstode, but in vain, the rea sons of Themistocles, departynge away, with an open and clear voice he testyfied, that the matiers and affairs of the Athenienses should never well prosper, ne go forward, unless both he and Chemistocles were cast in to preson. He desired rather to go to preson, then that for the debate and strife of two, the common weal should be hyndered.

What time he sat as judge to determyn a certain mater, between par tie and party, and the one party to the enten he would kyndle Aristides against his adversary, made rehersal beside his matter of many things, which the other had spoken against Aristides, Aristides interrupting him said, Good fellow, let these matiers alone now, & if he hath any thing hur ted the, speak: For at this present time I sytte as judge to the and not to myself.

Chemistocles said in a certain as semble where the citizens were gathered togyder, that he had found out a counsayll, which highly pertained to the honor & dignity of the city, but the thing was of such sort that it might not be published and declared before them all. Here y ^e people agreed, that he should disclose it to Aristides, and if he allowed it, they all would alowe it. Now when Chemistocles had declared unto Aristides that he thought of burning the place where the Greeks shyppes stood (for so should it come to pass, that the Athenienses should be rulers and lords over all Grece) Aristides coming forth to the people, said, Undoubtedly nothing is more profitable, then the coūsail of Chemistocles, but again, nothing is more dishonest then the same. Which voice when the people hard, they forbad Chemistocles to make any mo words hereof. Assuredly here the citizens of Athens (for in them then was the governance of the same) shown them selves to be of a wonderful noble courage, in that they abandoned, and utterly refused profit joined with disworshvp, and therwithall declared also, howe great the authority of renowned virtue is in that they doubted not to commytte the fortune of the hole come weal, to the iugement of one man.

Aristides was choson on a time, to be tresaurour of the city, which office when he had executed very purely and vncorruptly, yet he was accused of Themistocles, and condemned of extorcion. But through favor of the most worshipful and honest citezens, he was not only released of the amer ciament, which was assesed upon him, but was appointed also again to the same office. Which by simulation even for the nones, he so administered that omyttynge his former severity and rowghnes, he showed him self gentle and facyle, to such as loved to wax rich with the detryment of the common wealth. By whose labor it came to pass, that the people y ^e third time with high favors assigned eft sones the same office to Aristides.

Then spake he and said: For the well executing of mine office ye condemned me, and now because contrary to equite I have granted many things to the spoilers of the city, ye have judged me worthy of honor. Certes, this man knew, by what means he might grow in favor with the people, save y ^t he had rather be ryghtu ouse, then glorious.

When Aristides being wrongful lie condemned to die, was led to exe cution, one of his enmyes spat on his face: He did nothing elles but wiped his face, and smilyng said to the officer that went with him. Admonishe this person, that hereafter he gape not so vnmanetly.

Pericles.

PEricles the Atheniense, to his friend requyrynge him to bear false witness for him, whereunto was knytte an oath, that is to say, a perturye, answered: he would be his friend but unto the aultre. Signifieng, that so far forth a man may do pleasure to his friend, as he go not beyond the bounds of religion and honestye.

When the eclyps of the son sodeynly chanced, Pericles seeing other very many, but in especyall the gouer nour of the nauie dismayed and sore astomed thereat, with his cloke covered the governors face, and asked him, whither he thought this to be a strange token: when he answered no. what difference then is there, {quod} he, save that the thing that now causeth this dat kenesse is greatter then my clooke. Meanynge full prudently, that by the comynge between of the moon, the son is hid from us, even as the clooke being caste between, letted the other men's sight, and that the thing which naturally is done, is no strange token, or such monstruouse thing, as men should fear.

Diogenes.

DIogenes a philosopher of the sect of Cynickes, unto one which counseled him, that now in his age he should repose him self, and cease from labor, answered: If I ran in a runnynge place for the maystrie, should I when I were now nere the gowle, flacke my runnynge, or rather increase it? Rightly he judged that the study of virtue the nearer one draweth to his ende, is so much the more to be enforced and hasted, because it is a greatte shame, then to ware faint and cold from an honest purpose.

He dysalowed the madness of men, that would bye and sell things precious for least, and again the vilest things for most: For an image or picture, he said, which was a very vile thing, was sold for moche money, where as a busshel of meal, which was a right precious thing, was bowght for very little money. The image is nothing necessary to man's life, but without meal we cannot live. Wherefore, {quod} he, it were more convenient that meal were moche derer thē images or pyctures. The philoso pher esteemed the pryses of things by their natural use, where as the people estemeth them by foolish persuasyon.

Alexander the great on a time came to Diogenes to se him, and thus he spake unto him: I am come, o Diogenes, to help the, because I se thou lackest many things. To whom Dio genes made answer: Whether of us two is more nedye, I which beside my scryppe and clooke desire nothing, or thou which not contented with thyn own realm, that thy father left the, casteste thyself in to so many hasardes, to get the a larger dominion, in so moche that the hole world semethe skase enough for thy insacyable coue tyse?

The superstytion of men that were feared with dreams, he thus mocked: The things, {quod} he, that ye do waking ye nothing regard, but the things that slepynge ye dream, ye carefully and busyly serche out.

A certain rich man unlearned, but royally clad, he called a sheep with a golden fleese.

When Diogenes saw the officers lede one, taken for stelynge a cup, out of the treasorie: Lo, {quod} he, the great thieves lead the lyttell thief. Wolde god this could not be truly spoken upon some christen officers, by whom otherwyles he is brought to the galowes, which have stolen the value of twenty pens, where they wax riche with great theftes or pyllages rather and extortions, without punishment.

What time Philyp king of the Macedonians had an army lyeng at Cheronia, Diogenes came thither, anon he was takē of the sowldiours, & brought to the king, which as sone as he saw Diogenes (who was unknown unto him) cried out angerly a spy, a spy. To whom Diogenes forthwith answered: In deed Phylyp, I am a spy, for I am come hither to espy thy madness, which not being contented w ^t the realm of Macedonie, by thy incrochynge of other men's realms, puttest thyself in danger to lose both thyn own king dome & also thy life. The king wonderynge at the man's frank speech, & boulde language, commanded he should escape without any hurt to be done unto him.

He said, love is the business of idle persons: forasmoche as this affection commonly assayleth those that be given to ydelnes and ease. So it cometh to pass, that whiles they loiter in ydelnesse, they fall in to a thing most full of business, and yet in the mean season they do no good thing at all.

He said, good men be the images of god: For as god is best, so it is his {pro}pertie to do well to all men, & to hurt no man. This image shyneth and is espted much better in wise & good men then in carved or graven stocks and stones. For as moche as god is without body.

He said couetyse is the mother city, and hedde of all euyls. Not moche swaruynge from Solomon which calleth it the rote of all euylles.

Demaunded, what beast hath the moste venemouse bytyng. If of wyld beasts, {quod} he, thy question be, a backbyter, if of tame beasts, a flaterer. For a backbyter outwardly pretēdeath hatred, but the flatterer inwardly under the personage of a friend, hurteth moche more grievously.

Demaunded, what countryman he was, he answered, a worldly man. Signyfienge that a wise man, where so ever in the world he be, liveth in his own country.

Diogenes was asked how he would be buried, Cast my dead body, {quod} he, in the fyldes without pomp of buryalles. What, {quod} his friends, to the fowls of the air and to wild beasts? No not so, {quod} Diogenes, but lay my staff by me, wherewith I may dry ue them away. Howe can that be? {quod} they, thou shalt have no feeling A, nd how, {quod} he, then shall their pyckynge and tearyng hurt me, if I fele them not?

To the redress of man's life he said, be requysite either feythfull friends or sharp enemies, because the one do aduertyse, and the other re preue us: So either of them by diverse ways but a like be profitable, while we learn by them our defaultes and vices.

Aristotle.

ARistotle the phylosopher master to Alexander the great, was wont to say, that the rotes of lernyng were bitter, but the fruits sweet & very pleasant.

Demaunded, what thing waxeth sone old, he answered, thank. Meanyng that the remembrance of injury sticketh very fast, but the memory of a good turn is gone anon.

He was accustomed to say, that three things be moste necessary for the obteynynge of wisdom, nature, doctrine, and exercise.

When Aristotle was informed that certain lewd felawes had railed upon him. As longe, {quod} he, as I am not with them, let them bete me with whyppes, if that can do them good. Signifienge y ^t those things ought utterly to be despised of a wise man, which do nothing hurt him at all, unless he thinketh him self hurted.

Demaūded, what a friend is, One soul, {quod} he, in two bodies.

He said that some men so spare, as though they should live ever, again, other some so spend and lashe out, as though they should die w ^t in an hour after.

When Aristotle was asked howe moche the wise and learned do dyffer from the unlearned & ydiotes, he answered, so moche as the quycke dyffre from the dead. Meanynge that a man without knowledge is a block rather then a man.

He said, beauty is of more strength & efficacy then any epystle or letters to set forth or commend a person.

He had this often in his mouth. O friends, there is no friend. Meanyng that there be many friends in name, but few or none in deed.

He said, nomā should either praise him self or dysprayse him self, because the one uttereth a man's vain glory, & the other bewreyeth his folly.

The same Aristotle aducrtysed mē to consydre and mark pleasours not coming but departynge, that is to say, not before, but behind. For when pleasures be coming, with their peynted faces they flatter us, but when they depart, they leave behind them repentance and sorrow.

When one blamed him because he gave his almoyse to an evil man. I pytyed, {quod} he, not the manners, but the man. Assuredly a good man succourreth also the wicked in necessity: For this duty we owe, though not to the merits of him that is holpen, yet to nature. Also it is possyble he may be good, which now is evil.

Thales.

THales being demanded what is oldest of all, answered, God, why so? because he was without beginning. Demaunded what is fairest of all, he answered, the world, for it is the work of god, and nothing can be fairer than it. What greatest? place, for it receiveth all: what swiftest? the mind, for it runneth through all the thoughts of mā: what strongest? necessity or destyney, for it passeth all: what wisest? time, for it findeth out all.

He said there is no difference between life and death, because they be both natural alike, and death is no more evil then is the birth of man. And whē one asked him, why he then died not? he answered again, even because there is no difference. For if I should rather desire the one then the other, so should I make a difference.

Demaunded what thing were hard, He answered, a man to know him self. Undoubtedly the people iud geth nothing easier then this. For we see other men's things better then our own, & every man is a flatterer of him self. Agayne whan Thales was demanded what thing is easy, he answered, to give good counsel to another man.

When he was asked howe a man might most easyly bear his mysfortune. If, {quod} he, he would behold his en myes pressed with greater mysfortunes. For many men by the contempla cyon of other men's felicite and wealth make their calamytie more grievous unto them.

When Thales was demanded how a mā might best and most justly live: If, {quod} he, the things which he rebuketh in others, he commytteth not the same himself.

Solon.

SOlon the sage was wont to say that tyrants friends be very like unto castynge counters, which be set at the pleasure of the caster of accōptes, otherwhyles worth many thousands, otherwhyles very little, other whiles nothing.

Demaunded how it might be that least wrong might be done amongst men: If, {quod} he, they that suffere not the wrong wool be as sore grieved therewith, as they that suffered it in ded for undoubtedly who so ever transgresseth the laws, hurteth not one cō moner nor subject, but the commone weal, as much as in him is. But now while whē other be hurted, we (though we be common officers appointed to se due corretion for vices) either sytte still or rejoice also thereat, without doubt we give audacity and boldness to very many to commytte all kind of myschyef, because either for folysh pytie or for lack of christyan charity thynkyng the mater appertaineth nothing to us, we wool not see the good laws of good princes executed upon offenders.

Pittacus.

PIttacus made a law, that they which committed any crime in their dronckenesse, should have double punishment.

He allowed victories gotten without shedynge of blood. For such as were gotten with moche blood of the citesens he judged no victories.

He was wont to say to such as went about to be married. Equalem tibi ducito, Marie thy match or fellow. For he had learned by experyence what incommodities commonly chance by over high marriages.

Antisthenes.

ANtisthenes the Atheniense being demanded what manner lernyng is moste necessary, answered, to vnlerne euylles. For that thing is not only first, but also moste hard.

He said that virtue is a thing of works and that it needeth not many words nor moche learning.

He said a wise man lived not after the laws ordained of men, but after the rule of virtue. Meanynge that things be not therefore to be done or eschued, because the laws bydde or forbydde the same, but because the self rayson telleth, that this is honest, this dishonest. Agayne the laws pre scrybe not all things, but the rule of virtue techeth euerywhere what is ho nest, and what otherwise. Certes, a cō strained virtue is no virtue.

Anacharsis.

ANathacsis the Scythian said, that a vine beareth three cloisters, one of pleasure, another of dronkenes, the third of displeasure. Signifyenge, that a moderate vsynge of wyne is pleasant, because it slaketh the thyrste, a larger vsynge gendereth drunkenness, & most large use of wyne causeth strife, murder, and dyseases.

A certain man of Athens vpbray ded him, because he was a Scythian borne. My country, {quod} he, is to me a reproach, but thou art a reproach to thy country.

Demaunded what in a man is the worst thing, and what the best, he answered, the tongue. Meanyng that the self same parte of a man bringeth most utility, if it be with right reason governed, and again is most peryllouse and hurtful, if otherwise.

This Anacharsis was accustomed to say, that it were better for a man to have one friend moche worth, then ma ny friends nothing worth.

He was also wont to say, that laws be like spyders webbes, wherein the weakest and most feeble beasts be chat ched and stycke fast, but the strongest break out. So laws do by nde the poor and mean persons, but the rich cobbes escape vnpunysshed.

zeno.

ZEno Cittieus to a certain young mā which was always pratlyng, said, I trow (good fellow) thy ears be fallen into thy tongue. Declaryng herby, that it should be a young man's property to hear moche & speak lytell.

Demaunded what is a friend, he answered another I. Signifyenge that an entier and hearty friend no les loveth his friend then him self.

Kynge Antigonus to such as won dered why he made so moche of zeno, answered, because where as he hath received much of me, yet he liveth never the softer a life. When he hard that he was dead, he syghed, saying: What a loker and examiner of my life have I now lost? Forzeno was a man of most sharp tugement, & most far from all flattery. Zeno was a man of moste sharp judgment, and most far from all flat rie.

Zeno had a bond man which imbeseled awey certain things from him: he commanded he should be whypped: When the bond man excused himself under this color saying, It was his destiney that he should steal: which destyney it lay not in him to withstand. It is also, {quod} zeno, thy destiney to be whypped. The servant alleged the necessity of destyney to the excuse of his fault, zeno returned that necessity also to his punishment, that that was also his destyney.

A young man whose tongue never stinted babblyng, he toke up with this proper saying: For this purpose we have two ears & but one tongue, that we should hear very much, and speak very little.

Cleanthes.

CLeanthes was so desirous of ler nyng, being a very poor man that he was glad to draw wa ter & carry tankerdes at nights and marninges, to thintent he might get wherewith to find him self to school in the days. In so moche that on a time he said to his familiars, when he had gotten a lyttell money, by such occupations, and throwynge it down. Loo Cleanthes is hable to find at school another Cleanthes, if him lusteth.

When one did hytte in his teath, that he was very fearful. Therefore, {quod} he, I sin very lyttel. Undoubted lie such fearfulness is good, which frayeth men from fowl things, and maketh them ware and circumspecte.

When he reasoned with a certain young man, whom he saw, was not very attent, ne ready to hear him: He asked, whether he perceived what he said, when the young man said, yea, why then, {quod} he, perceive not I howe thou dost perceive.

Isocrates.

ISocrates the Rhetoricien, who was so fearful and tymorouse of nature, y ^t he durst never make oration openly in presence of the people, being demanded why, scythe he him self was not able to make air oration in an assemble of people, he yet taught other: Bycause whetstones, {quod} he, them selves cannot cut, yet they make knyfes and weapons sharp & able to cut other things.

Demaunded, what manner thing is rhetorike, he answered, To make of lytell things great, and of great things little.

When Isocrates saw one Sopho cles the writer of Tragedies following after a very fair person, with whose beutye he was taken in love: he said. O Sophocles, a man ought not only to keep his hands cōtinēt, but also his eyes. A saying, truly, not unworthy for a chrysten man.

Philoxenus.

PHiloxenus on a time being at supper with king Dionisius, when he espied that a Mullette fyshe of an exceeding bygnes, was set at the kings mease, where as a very little mullette was set before him, he toke the little mullet and laid it to his ears. At which deed when Dionisius the king had great marvel, and demanded the cause, why he so did: Iu my hands, {quod} he, is Galatea, concerning whom, I fain would have asked certain quetyons of this fyshe. And he saith, he knoweth as yet little or nothing, by reason of his tender age, but he hath a great graundfather he saith, which lieth now in youre dysche, who can tell very moche of the mater, if I might talk w ^t him. The king being herwith delyted, and made merry, sent him his Mullet.