Of
Humilitie
.
CHAP.
1.
THE
strong
foundations
of
vertue
grounded
on
Humilitie
,
must
of
force
his
raised
from
the
stedfaste
rocke
of
Faith
:
For
as
it
is
by
true
recorde
of
holy
scriptures
witnessed
,
The
feare
of
God
is
the
beginning
of
wisedome
.
And
surelie
when
a
man
begins
to
consider
the
frailtie
of
fleshe
,
and
immortalitie
of
the
soule
,
the
miserable
calamities
of
this
worlde
,
and
the
inestimable
,
ioyes
of
heauen
,
of
mankind
the
vaine
folly
,
and
the
true
perfection
of
diuine
nature
and
omnipotencie
of
God
:
Euen
then
is
he
tryed
with
the
touchstone
of
trueth
,
or
rather
moued
by
the
suggestion
of
holy
spirit
,
to
feare
the
iust
iudgement
of
the
almightie
,
mistrusting
his
owne
righteousnesse
which
can
not
be
but
imperfecte
.
Then
is
hée
forced
in
the
doubtfull
stormes
of
Dispaire
,
to
caste
anker
in
the
quiet
hauen
of
Hope
,
then
is
he
taught
by
the
rigour
of
the
law
,
to
clayme
the
priuiledge
of
faith
,
appealing
from
his
owne
merites
,
to
the
mercies
of
Almighty
God
,
trusting
not
in
earthly
fancies
,
but
in
the
true
fauoure
of
his
heauenly
redemption
.
And
this
is
the
fayth
the
bringeth
humble
feare
,
&
giues
increase
of
heauenly
wisdome
,
from
whence
as
it
were
from
a
goodly
fountaine
of
grace
,
all
other
vertues
haue
their
beginning
,
but
not
from
reason
alone
,
according
to
the
Philosophers
opinion
,
which
appoint
Vertue
to
be
such
a
perfect
quality
of
the
mind
,
that
guideth
vs
directly
in
the
execution
of
right
,
towards
the
atteining
to
felicitie
,
a
thing
impossible
vnto
vs
to
deserue
,
which
by
the
corruption
nature
,
and
frailtie
of
flesh
,
are
commonly
withdrawen
from
that
which
is
good
,
and
contrarywise
allured
to
that
whiche
is
euill
and
vncomely
.
And
lyke
as
the
naturall
plants
without
grafting
,
yéelde
bitter
fruites
,
and
the
grounde
,
that
is
not
by
the
continuall
laboures
of
Husbandmen
tilled
and
manured
,
bringeth
forthe
drye
Mosse
,
&
vnfruitefull
wéedes
:
none
otherwise
the
desires
and
affections
of
man
,
not
grounded
on
Humilitie
by
the
feare
of
God
,
followe
the
lustes
of
the
flesh
,
and
proude
temptations
of
Satan
,
whose
false
delightes
at
length
will
presse
them
downe
into
the
déepe
pitte
of
perdition
:
these
bée
the
daungers
least
misdoubted
in
the
aduentures
of
youth
,
whiche
in
these
dayes
accompt
it
an
aduantage
to
be
famous
in
vice
,
and
a
base
mind
or
cowardly
affection
,
to
liue
by
the
stricte
course
and
directe
rule
of
vertues
,
whereof
héereafter
wée
shall
discourse
more
at
large
.
But
nowe
must
we
talke
of
Humilitie
,
whiche
is
euen
the
Lanterne
of
lighte
,
that
guydeth
our
féete
into
the
way
of
peace
,
the
starre
that
leadeth
vs
to
the
house
of
true
nobilitie
,
and
the
first
steppe
of
duties
,
that
rayseth
oure
mindes
to
the
worthy
déedes
of
vertue
.
We
sée
the
loftie
flying
Eagle
,
(
whose
large
wings
are
vnable
to
exalte
the
weight
of
hir
body
from
ground
)
firste
humbleth
hirselfe
wyth
lowly
stoupes
,
whereby
she
recouereth
greater
strength
to
mount
aloft
into
the
Peripheries
of
the
Ayre
:
so
must
the
mind
of
him
,
that
séekes
to
haue
the
full
reward
of
Vertue
,
be
contente
humbly
to
fulfill
the
charge
of
duties
,
and
by
degrées
,
to
climbe
the
stately
steppes
of
aduancement
.
There
bée
some
that
blindly
iudge
the
giftes
of
Fortune
(
as
vayne
pompe
,
and
fonde
pleasures
of
this
world
)
to
be
the
soueraigne
goodnesse
,
and
chiefe
support
of
felicitie
,
in
so
muche
as
this
man
carefully
spendes
the
whole
course
of
his
life
for
encrease
of
wealthe
:
another
languishing
in
fonde
desires
,
oftentimes
by
sundrye
diseases
empayreth
his
owne
health
:
And
some
are
dayly
pampred
with
delicate
meates
,
and
drowned
in
the
wanton
Seas
of
worldly
pleasure
.
And
is
he
therefore
happie
that
is
riche
?
no
,
for
wealth
is
subiecte
vnto
fortune
.
But
is
he
well
pleased
that
hathe
pleasure
seldome
?
for
commonly
swéete
meate
hathe
sower
sause
,
and
pleasaunte
mirth
is
accompanyed
with
the
trayne
of
lothsome
sorrowes
.
And
doth
he
bath
in
blisse
that
lusteth
in
vnlawfull
desires
?
or
rather
offereth
himselfe
for
a
sacrifice
,
to
be
consumed
in
Hell
fires
?
then
Fortune
maketh
rich
and
poore
,
and
Nature
giueth
health
and
sicknesse
,
beautie
and
deformitie
:
but
héerein
consisteth
no
felicitie
:
for
neyther
is
he
to
be
accompted
riche
that
is
neuer
satisfyed
,
nor
happie
,
whose
stedfast
mind
in
quiet
possession
of
Vertues
is
not
established
.
M.
Cicero
,
the
floure
of
eloquent
Philosophers
,
full
wisely
considered
,
when
hée
wrote
those
large
instructions
of
Duties
,
wherin
ther
is
no
sorts
of
men
,
whose
expectation
on
the
behalfe
,
he
hath
not
satisfyed
,
for
ther
is
the
dutie
towards
our
parents
,
&
the
loue
towardes
their
children
liuely
expressed
:
the
charge
of
Princes
,
and
obedience
of
subiects
:
the
feare
of
Magistrates
,
and
the
execution
of
lawes
;
and
that
comprehendeth
all
in
one
,
the
most
loyal
loue
,
and
dutiful
regard
of
our
Countrey
,
the
common
parent
of
vs
all
,
is
there
likewise
most
manifestly
mentioned
.
But
we
must
rather
holde
with
the
doctrine
of
true
Philosophie
,
that
the
feare
of
God
,
and
true
seruice
of
the
diuine
maiestie
,
conteineth
all
other
duties
,
whiche
spring
from
thence
,
as
from
the
Fountayne
of
Life
,
as
is
aforesayde
.
For
if
all
power
commeth
from
God
,
and
authoritie
from
aboue
,
no
doubt
,
the
Maiestie
of
a
Prince
is
with
al
duties
of
humilitie
to
be
honoured
,
and
the
authoritie
of
a
Magistrate
by
no
meanes
to
be
resisted
.
We
ought
not
in
minde
to
conceyue
an
euill
thought
,
or
sinister
opinion
of
our
Prince
and
gouernour
,
muche
lesse
then
Giantlike
to
rebell
,
and
consequently
to
make
warres
with
the
Gods
:
but
we
should
be
like
children
affected
towards
their
Parentes
,
accompting
theyr
imperfections
our
plague
,
their
sinne
,
oure
shame
,
and
their
fall
our
vtter
confusion
:
for
as
that
member
is
nothing
profitable
,
but
rather
hurtfull
to
the
body
,
whiche
by
corruption
,
is
lame
and
vnperfect
,
so
that
subiecte
,
whose
minde
is
drawen
into
sundrye
practises
of
discord
,
working
the
disquiet
of
a
common
peace
and
tranquility
,
may
iustly
be
cutte
off
,
as
an
vnprofitable
part
,
or
cancker
of
a
common
wealth
:
but
whence
commeth
suche
vnnaturall
affection
,
as
the
child
to
wish
the
destruction
of
his
parent
?
wherof
riseth
such
furious
rage
in
the
subiect
,
to
rebell
against
his
Prince
?
&
what
moueth
such
desperat
madnesse
in
the
Citizen
,
to
betray
his
own
natiue
Countrey
?
commeth
it
not
of
Pride
,
couetousnes
,
or
enuie
?
and
what
are
these
cruel
tygres
,
or
despitefull
monsters
,
that
so
vexe
the
minds
of
vnhappie
men
?
or
whence
haue
such
cursed
vices
their
beginning
?
surely
from
nature
partly
,
which
enclineth
to
the
worst
,
nourished
by
false
emulation
,
&
confirmed
with
euill
custome
,
for
as
Vergill
sayeth
,
Alitur
vitium
crescitque
tegendo
,
Vice
is
nourished
,
and
encreaseth
by
cloaking
.
Wée
must
therefore
withstand
the
beginnings
of
such
mischiefs
,
least
peraduenture
lingring
delayes
bring
vntimely
repentance
.
For
sooner
is
the
gréene
wound
healed
,
and
perfectly
closed
vp
by
the
Surgeon
,
than
an
old
griefe
(
which
by
continuance
is
festered
in
the
body
)
can
be
soundly
cured
:
so
shal
the
tender
capacities
of
youth
,
by
good
gouernemente
&
wholesome
instructions
,
bée
sooner
trained
to
the
perfection
of
vertue
,
than
the
malapert
affections
,
and
obstinate
desires
of
riper
yeares
,
from
the
lewd
practice
of
vice
,
he
restreyned
according
to
the
Prouerbe
,
That
is
bredde
by
the
bone
,
will
neuer
out
the
flesh
.
And
surely
,
the
most
necessarie
practise
of
good
education
,
is
with
manye
other
most
profitable
commodities
of
the
common
wealth
,
at
this
time
too
lightly
regarded
.
And
is
it
not
a
scornefull
thing
the
a
man
should
teach
his
Horse
the
manedge
&
carere
,
or
his
hanke
to
fetch
the
lofty
turnes
abouehead
,
or
hound
to
follow
the
suite
of
a
striken
Déere
,
and
leaue
his
child
in
the
floure
of
youth
,
eyther
subiect
to
mischiefs
for
want
of
good
gouernement
,
or
that
is
worse
,
wasted
in
the
felowship
of
such
vnthrifies
,
as
happily
shall
encourage
hym
for
want
of
better
grace
&
maintenance
,
to
séeke
his
owne
fathers
destruction
.
But
the
consideration
of
this
,
&
the
worthy
benefites
of
learning
,
I
leaue
to
their
priuate
iudgement
,
which
know
the
manifest
difference
of
good
&
euil
.
And
returning
to
the
purpose
,
I
say
,
that
obedience
as
in
all
ages
&
estates
it
is
necessary
,
so
in
youth
it
ought
chiefly
to
be
planted
,
&
principally
grafted
.
Next
vnto
this
ariseth
the
branch
of
patience
,
Aquila
non
capit
muscas
,
the
loftie
fierce
Eagle
prayes
not
on
sillie
Flyes
.
But
I
meane
not
here
to
praise
Thersites
in
stead
of
Aiax
,
nor
Aiax
is
to
be
preferred
before
Vlisses
,
for
it
is
not
ynough
for
a
man
to
be
bolde
without
witte
,
nor
strong
withoute
wisdome
,
but
vnto
whome
those
vertues
are
indifferently
graunted
,
he
hathe
in
my
iudgemente
an
absolute
force
and
perfection
of
manhode
.
Again
,
there
be
diuers
kinds
of
sufferance
,
These
menne
maye
bée
resembled
to
the
Philosopher
Antisthenes
,
But
Socrates
,
so
soone
as
hée
peceyued
hym
in
that
place
thus
attyred
,
cryed
aloude
,
Beholde
,
a
man
maye
sée
the
secrete
ambition
of
Antisthenes
,
euen
through
the
holes
of
his
cloke
,
whome
presentlye
the
people
all
behelde
with
scornefull
derision
.
And
thus
was
the
déepe
dissimulation
of
Antisthenes
discouered
,
by
the
readie
witte
,
and
sharp
rebuke
of
Socrates
.
I
fynde
in
an
olde
writer
a
moste
vertuous
example
of
Humilitie
,
practised
by
the
Kyng
of
Hungarie
,
whyche
on
a
time
ryding
in
hys
Chariot
,
accompanyed
wyth
a
troupe
of
hys
Nobilitie
,
preparing
themselues
to
sundrye
disportes
,
and
martiall
feates
of
exercise
,
glanced
his
eyes
aside
by
chance
,
and
beheld
a
couple
of
auncient
poore
men
that
were
trauelling
on
the
way
,
wherevppon
he
commaunded
his
Chariot
presently
to
bée
stayed
,
and
comming
downe
from
thence
,
marched
alone
to
méete
these
two
Pilgrimes
,
whome
he
chéerefully
saluted
,
and
humbly
on
his
knées
embraced
,
and
after
muche
familiar
talke
betwéene
them
had
,
the
King
sente
them
forwarde
on
their
iourney
,
very
richly
rewarded
,
himselfe
returning
to
his
chariot
as
ioyfull
as
if
he
had
done
some
greate
aduenture
.
But
this
thing
done
by
the
King
openly
in
the
face
of
all
the
nobilitie
,
and
chief
royaltie
of
the
Court
,
was
amongst
suche
a
multitude
,
one
cause
of
diuers
effects
,
&
the
only
occasion
of
sundry
offences
,
in
so
muche
,
as
some
maruelling
at
thys
strange
curtesie
,
with
admiration
,
were
verie
much
astonished
.
Other
murmuring
,
grudged
at
the
gifts
so
vaynely
bestowed
,
but
chiefely
,
the
prouder
sort
of
the
nobilitie
,
were
gréeuously
vexed
with
scornefull
disdeyne
,
at
the
facte
,
amongst
whome
,
the
Kings
brother
was
one
,
whiche
presently
vpon
their
comming
home
to
the
Court
,
withdrewe
him selfe
closely
into
the
Kinges
chamber
,
where
finding
him
with
oportunitie
of
tyme
,
sayde
these
wordes
:
Syr
,
I
let
you
vnderstande
,
that
the
Lords
and
chiefe
royaltie
of
the
Court
,
wonderfully
mislyked
the
straunge
enterteinment
you
gaue
to
the
base
beggers
by
the
way
,
imputing
it
rather
to
the
plaine
disgrace
and
prophaning
of
your
royall
Maiestie
,
than
to
the
vaine
pretence
of
any
better
ende
,
and
thus
much
is
spoken
in
secrete
of
me
,
by
nature
your
brother
,
and
by
dueties
your
humble
subiect
.
The
Kyng
hearing
these
words
,
gaue
him
hartie
thankes
for
his
labour
,
dissembling
his
purpose
vntill
the
euening
when
all
the
Lords
were
departed
to
their
lodgings
.
Then
commaunded
he
the
deadly
trompe
to
be
sounded
at
his
brothers
gate
,
which
by
custome
of
that
countrey
was
wont
to
gyue
warning
presently
before
the
death
of
a
Péere
vpon
iudgement
not
to
be
reuersed
.
The
sounde
whereof
strooke
such
a
terrour
vnto
him
and
his
whole
familie
,
that
calling
his
friendes
togither
,
they
lamentably
mourning
,
passed
all
the
night
,
looking
for
nothing
but
death
:
And
the
morning
was
nowe
come
,
when
with
a
sorowfull
traine
of
mourners
himself
the
kings
brother
clothed
in
sackcloth
,
bare
heade
with
his
comely
lockes
negligently
dispersed
abroad
,
gastly
to
behold
,
with
his
eyes
fixed
vnto
death
,
came
thus
into
the
Court
,
abyding
in
the
hall
humbly
on
his
knées
at
the
kings
mercie
:
wherof
the
king
being
aduertised
,
came
downe
at
length
vnto
his
brother
,
bearing
him self
ignorant
of
this
tragical
shewe
,
wherof
notwithstanding
,
he
him self
had
bin
the
chief
author
,
&
chearfully
demaunded
before
them
all
,
what
was
the
cause
of
so
straunge
an
alteration
in
his
brother
,
which
heauily
tolde
him
the
sounde
of
the
trumpe
had
thus
fearefully
warned
him
to
put
him selfe
at
the
féete
of
his
maiesties
fauour
:
wherat
the
king
smyling
sayd
.
And
is
this
the
cause
of
so
great
a
terrour
vnto
thée
,
the
hither
vnto
vs
thou
art
come
so
disguised
?
can
the
feare
of
●eath
by
the
iudgement
of
man
which
is
vn●ertaine
,
so
soone
confound
thy
lofty
corage
?
But
why
didst
thou
then
so
skornefullye
wonder
at
me
,
which
humbled
my self
yesterday
when
I
beheld
the
liuely
and
expresse
image
of
death
(
whose
force
no
man
can
escape
)
in
those
auncient
men
whome
for
age
I
courteously
salute
?
was
it
not
more
fearfull
to
behold
the
figure
of
death
than
to
heare
the
sound
of
a
trumpe
?
is
it
not
lesse
cause
of
wonder
in
me
to
obey
the
lawes
of
God
and
nature
,
than
in
thée
to
feare
the
iudgement
of
man
,
whiche
is
frayle
?
Therefore
I
pardon
,
and
aduertise
thée
my
brother
,
that
as
thou
haste
bene
ouer
dreadfull
of
man
heretofore
,
so
that
thou
reuerently
feare
God
aboue
all
men
hereafter
.
With
these
and
suche
lyke
wordes
,
the
good
Kyng
modestlye
reprooued
and
friendlye
chastised
the
proude
surquedrye
of
hys
owne
brother
,
to
the
better
example
of
all
the
Nobilitie
of
his
Court
.
A
worthy
mirrour
of
Humility
in
the
Maiesty
of
a
Prince
,
&
an
especial
paterne
of
the
rare
clemencie
and
curtesie
of
a
Kyng
.
And
thus
we
sée
the
state
of
Princes
muche
better
by
dignitie
of
vertues
mainteyned
,
than
by
the
force
of
worldly
pompe
and
riches
strengthened
and
vphelde
,
the
fame
of
true
nobilitie
by
gentlenesse
&
curtesie
fostered
,
the
wealth
of
subiectes
by
duetifull
obedience
increased
,
and
to
conclude
,
the
towarde
wittes
and
singular
good
capacities
of
younge
Courteours
by
sufferaunce
well
furthered
,
and
through
modest
behauiour
&
humilitie
,
worthily
to
be
aduaunced
.
Of
Company
and
fellowship
.
CHAP.
2.
PYthagoras
was
wont
to
say
,
that
commonly
in
a
multitude
the
number
of
the
wicked
is
most
,
&
the
flocke
of
good
men
leaste
.
How
true
the
opinion
of
this
Philosopher
is
,
by
dayly
experience
it
is
too
plainlye
prooued
:
For
where
there
is
one
man
in
these
dayes
incouraged
by
the
rewarde
of
vertue
,
to
search
out
the
secretes
of
wisedom
,
there
be
many
times
as
many
which
no
doubt
allured
by
the
smiling
lookes
of
vanitie
,
doe
spend
their
whole
time
in
the
contemplation
and
practice
of
folly
.
Hereof
commeth
slouth
the
onely
nurse
of
néed
,
pryde
,
the
chiefe
authour
of
penury
,
&
filthy
lust
,
the
mother
of
all
mischiefes
.
And
to
be
short
,
what
shame
,
what
sorrowe
,
griefe
,
sicknesse
,
plague
,
death
,
and
that
is
worse
than
death
,
what
seruile
bondage
doeth
not
this
deceiptfull
emulation
and
pestilent
force
of
ill
company
procure
.
But
there
is
a
more
curious
kinde
of
people
sprong
vp
of
late
dayes
amongest
vs
,
which
are
so
farre
from
imitating
of
any
man
,
that
they
principally
study
to
make
them selues
lyke
vnto
no
man
.
And
bycause
in
the
Court
there
be
multitudes
,
and
many
men
must
néedes
be
diuersly
disposed
,
it
behoueth
a
young
Courtiour
at
his
entrance
,
principally
to
be
aduised
in
the
choyce
of
his
fellowship
and
company
,
for
surely
it
is
the
chiefe
point
&
first
meanes
to
winne
or
loose
creadite
and
estimation
:
Let
him
remember
the
good
Counsayle
of
the
kyngly
Prophete
Dauid
,
that
saeith
,
with
the
iust
thou
shalt
bee
made
righteous
,
but
with
the
froward
thou
shalt
learne
frowardnesse
.
There
be
some
,
and
I
feare
too
many
,
that
knowe
not
what
goodnesse
meanes
,
neyther
will
they
come
where
honestie
dwelleth
,
vnthriftinesse
is
theyr
hauntyng
house
,
vncleannesse
theyr
delight
,
quarrellyng
is
their
exercise
,
disdayne
their
companion
,
and
swearyng
their
common
talke
:
So
that
a
young
Gentleman
accompanyed
wyth
suche
companyons
,
shall
soone
with
the
spoyle
of
hys
goodes
be
discharged
of
the
waight
of
hys
creadite
,
for
if
hée
haue
ought
,
they
will
wayt
of
purpose
to
make
hym
spende
,
they
will
spare
theyr
owne
to
be
liberall
of
hys
,
vntyll
all
be
gone
,
then
flyng
about
for
a
newe
supplie
by
such
another
companyon
,
which
is
a
foule
shift
and
a
shamefull
refuge
:
By
this
meanes
manye
a
towarde
youth
is
vndone
,
his
preferment
farre
of
,
and
here
by
his
folly
hath
a
very
good
furtheraunce
.
For
suche
as
they
are
,
suche
shall
hée
be
,
both
for
conuersation
of
lyfe
and
estimation
.
To
auoyde
suche
mischiefe
therefore
,
I
woulde
counsayle
him
at
the
first
to
frequent
the
company
of
suche
as
are
modest
and
wyse
,
to
séeke
the
felowshyp
of
those
that
are
learned
,
and
so
by
litle
and
little
to
insinuate
hym selfe
into
the
countenaunce
of
the
best
,
whose
estate
is
stedfastlye
grounded
on
the
rocke
of
Princely
fauour
,
neyther
must
he
bluntlye
at
the
first
be
roundyng
with
olde
Courteours
,
whiche
wyll
not
rashelye
admytte
younge
babes
into
theyr
bosomes
,
but
content
hym selfe
wyth
the
companye
of
the
inferiours
,
whose
fellowshyp
is
commendable
.
Some
are
of
greater
experience
by
reason
of
continuall
affayres
,
other
haue
traueyled
to
learne
the
languages
and
manners
of
straunge
countreys
,
some
at
home
doe
studie
pleasaunt
hystoryes
,
and
haue
a
goodlye
gyfte
of
eloquence
,
and
other
by
byrth
are
not
onelye
Noble
,
but
in
conuersation
of
lyfe
,
and
countenance
very
comely
,
with
such
men
ought
he
first
to
acquainte
him selfe
:
for
these
and
suche
lyke
excelling
the
common
sort
,
are
best
worthy
to
be
estéemed
,
not
that
the
rest
of
meaner
wittes
should
be
reiected
,
but
that
the
best
ought
chiefly
to
be
folowed
.
And
as
one
Swallow
brings
not
in
sommer
as
it
is
in
the
prouerbe
,
so
the
strength
of
one
onely
vertue
,
is
not
sufficient
to
knytte
the
stedfast
knot
of
true
friendshyp
,
nor
one
good
condition
inough
to
seale
the
perfect
bandes
of
amitie
,
but
the
lykenes
of
mindes
,
and
similitudes
of
maners
,
for
the
most
part
maketh
true
friendes
:
but
to
what
ende
is
this
?
shall
we
make
a
friende
of
euery
slight
companion
?
No
sir
,
but
herein
is
the
difference
expressed
betwéene
societie
and
friendship
,
namely
that
this
requireth
present
shewes
of
familiaritie
but
the
other
by
longer
tract
of
tyme
is
grounded
,
and
by
chaunge
of
fortune
best
tryed
and
made
manifest
.
And
in
choice
of
felowship
,
he
that
féedes
his
eyes
with
outward
shows
of
brauery
,
more
than
his
mynd
is
fixed
in
the
contemplation
of
inward
beautie
,
may
chaunce
(
while
others
clime
the
steps
of
worthye
Fame
)
so
shrewd
himself
in
the
darke
shadowes
of
reproch
:
for
Al
is
not
golde
that
glysters
,
but
sometimes
vnder
the
lookes
of
loue
,
lurketh
the
cruel
plague
of
despight
,
&
vnder
the
floures
of
swéete
fauour
,
lyes
hidde
the
Serpent
of
deadly
displeasure
:
In
trust
is
treason
,
and
to
conclude
,
in
felowship
oftimes
is
found
moste
wicked
and
deceitefull
falseshood
.
Of
Talke
and
communication
.
CHAP.
3.
SPeach
is
a
comfortable
gift
,
amongst
all
other
creatures
graunted
by
the
prouidence
of
God
only
vnto
mankind
,
whereby
we
are
taught
to
vnderstande
the
meaning
of
good
and
euil
.
For
the
tong
is
an
interpreter
of
the
mind
,
and
according
to
the
opinion
of
some
Philosophers
,
it
is
the
greatest
difference
betweene
vs
and
vnreasonable
creatures
,
that
we
excel
them
in
talke
and
communication
.
Socrates
had
a
child
of
noble
birth
brought
vnto
him
,
by
gentle
instruction
to
be
imboldned
,
for
he
was
of
nature
bashful
vnto
whom
sayde
Socrates
euen
at
his
first
comming
,
speake
child
,
that
I
may
know
thée
,
meaning
that
speache
discouereth
the
good
or
ill
conditions
of
the
minde
:
But
if
Socrates
himself
were
aliue
in
these
dayes
,
he
might
perhaps
by
that
plains
principle
be
very
cunningly
deceyued
:
for
why
?
the
times
alas
are
chaunged
,
and
with
the
times
the
maners
of
men
are
altered
,
their
hartes
are
hardened
with
vntruth
,
theyr
affections
grounded
on
falseshood
,
and
their
smoth
tongs
are
filed
with
swéete
phrases
of
dissembling
flatterie
.
Where
is
that
man
to
be
founde
whose
wordes
and
déedes
are
indifferent
?
where
doeth
he
liue
,
whose
friendship
is
faithful
?
nay
rather
who
liues
that
doeth
not
learne
to
be
disloyall
?
and
what
is
the
cause
of
such
and
so
great
mischiefes
?
sure
the
abuse
and
vile
disordering
of
sundry
good
giftes
of
God
.
Let
vs
consider
for
example
,
that
especiall
gift
&
swéete
abounding
knowledge
of
eloquence
,
which
hath
bene
heretofore
,
by
the
learned
touching
the
reconciliation
of
princes
,
and
true
establishing
of
peace
,
worthyly
employed
:
and
nowe
it
is
in
the
brewing
of
discorde
,
and
mouing
of
hateful
warres
,
most
wickedly
practised
.
It
hath
bene
heretofore
in
deuising
holesome
Lawes
,
for
the
maintenaunce
of
a
common
wealth
seriously
applyed
,
and
now
it
is
in
defesaunce
of
right
too
commonlye
set
abroche
.
It
hath
bene
heretofore
in
the
praise
of
vertues
exercise
plentifully
bestowed
,
and
now
it
is
in
the
maintenaunce
of
vice
and
cunning
enticementes
of
follie
(
I
loth
to
speake
)
to
shamefullye
,
scornefullye
,
and
too
licentiously
abused
.
What
,
feare
to
speake
truely
?
what
libertye
to
lye
falsely
?
what
shame
to
talke
wyselye
?
what
prayse
to
speake
fondely
?
what
paine
to
bée
plaine
?
what
pleasure
to
dissemble
?
finallye
what
slouth
to
commende
?
and
what
haste
and
diligence
to
slaunder
,
is
now
commonly
practised
amongst
men
?
that
euen
to
liue
is
nothing
else
but
to
dissemble
.
And
herein
the
secrete
prouidence
of
God
is
wonderfull
,
whyche
vnto
euerye
good
gifte
hath
added
some
inconuenience
,
bicause
we
should
not
be
surprised
with
pompe
of
pride
of
anye
time
.
We
sée
the
brighte
sunne
beames
whiche
giueth
gladsome
lighte
ouer
all
the
world
,
and
yet
scortcheth
the
gréen
grasse
,
and
is
hurtfull
still
to
beholde
:
likewise
the
swéete
floure
yéeldes
honny
to
the
prettye
Bée
,
and
giues
poyson
to
the
lothsome
spyder
:
none
otherwise
is
it
with
vs
,
touching
necessarie
vse
of
the
tong
,
which
vnto
some
(
beyng
wel
vsed
)
and
discretely
gouerned
,
is
the
cause
of
highe
prefermente
,
and
to
others
lewdely
practised
,
and
licentiouslye
abused
,
it
is
verily
the
sharpe
instrument
of
mischiefe
.
And
it
were
better
for
a
man
openly
to
be
hurte
with
swordes
,
than
secretely
to
be
wounded
with
euil
words
.
There
be
many
vertues
expressed
in
discrete
talke
and
wyse
communication
,
but
amongest
them
al
,
there
is
none
that
commendeth
a
Courtier
,
so
much
as
the
carefull
héede
he
taketh
in
the
praise
or
dispraise
of
any
man
:
for
neyther
is
a
friend
in
the
Court
hastily
to
be
commended
,
nor
an
open
enimye
secretely
to
be
slaundered
.
And
as
I
woulde
wishe
all
men
busilye
to
prayse
none
,
so
I
woulde
haue
no
man
bitterly
to
backbyte
any
.
It
is
the
duetie
of
a
Magistrate
to
enter
into
iudgement
of
manners
,
and
not
the
part
of
a
priuate
subiecte
,
to
note
anye
man
with
opprobrious
words
for
his
euill
behauiour
,
not
that
vice
is
not
in
al
places
and
at
all
times
to
be
detested
,
but
that
faultes
and
offences
,
by
eche
man
are
not
to
be
reproued
:
for
of
little
medling
commeth
greate
roste
,
and
of
licentious
talke
oft
times
ensueth
much
vnquietnesse
.
And
sith
the
best
man
in
some
thing
may
deserue
blame
,
it
is
moste
requisite
,
that
one
man
should
bear
with
anothers
imperfections
,
and
rather
charitablye
to
admonishe
,
than
maliciouslye
to
reproue
another
mans
offence
.
The
next
Vertue
(
that
bringeth
infinite
commodities
vnto
the
well
disposed
minde
)
is
in
concealing
of
secrets
,
I
mean
such
counsayles
in
any
respect
as
are
committed
of
trust
vnto
any
man
.
It
is
good
to
forbeare
to
talke
of
things
néedelesse
to
be
spoken
,
but
it
is
muche
better
to
conceale
things
daungerous
to
be
tolde
.
And
touching
the
Prince
especially
with
the
Péeres
and
principall
rulers
,
it
standeth
muche
vppon
to
be
silent
:
And
of
all
other
things
impertinent
vnto
us
,
it
behoueth
not
to
be
curious
and
inquisitiue
.
For
it
is
an
olde
prouerb
Quae
supra
nos
nihil
ad
nos
.
Moreouer
if
a
man
be
called
to
the
table
of
hys
betters
,
where
occasion
maye
be
giuen
to
speake
,
in
anye
wise
he
muste
be
well
aduised
what
and
wherof
is
the
question
,
before
he
entend
to
make
aunswere
,
neyther
muste
he
be
to
long
in
discourse
,
least
perhappes
they
should
saye
that
he
loues
well
to
heare
himselfe
talke
,
nor
to
curious
in
reasoning
of
the
truth
,
nor
to
bolde
in
defence
of
an
argument
,
least
he
be
noted
of
impudence
and
want
of
discreation
:
but
in
those
pointes
chiefely
,
muste
he
labour
to
delight
by
good
order
,
obseruing
Decorum
in
these
and
al
other
his
saying
:
And
herein
he
muste
take
héede
not
to
muche
to
accustome
his
tongue
vnto
one
phrase
,
nor
dwell
in
any
one
knide
of
discourse
,
leaste
for
want
of
better
Musicke
,
he
proue
an
instrument
of
mirth
to
the
scornefull
.
And
yet
in
this
pointe
manye
cunning
Courteours
beguyle
themselues
nowe
and
then
,
except
they
take
the
figure
Tautologia
,
for
a
comely
grace
,
which
the
Rethoricians
were
wonte
to
condemne
for
a
vice
:
And
now
commes
Thraso
vaunting
himself
of
his
owne
déedes
of
armes
,
and
high
points
of
seruice
,
nexte
vnto
him
Thersites
the
minion
powreth
out
his
doubtfull
problemes
,
and
with
amorous
discourses
wéeneth
to
be
able
to
insinuate
himselfe
into
the
fauoure
of
the
Goddesses
themselues
:
And
other
there
be
,
whom
no
serious
cause
or
waightie
matter
can
remoue
from
luring
of
their
haukes
,
rayning
their
horse
,
or
folowing
their
hounds
:
But
these
&
such
like
,
peraduenture
are
wel
furnished
with
the
giftes
of
fortune
,
for
good
cause
,
to
supplye
the
want
of
discretion
.
Lastly
,
touching
the
occasion
and
order
of
talke
,
it
behoueth
him
much
,
that
is
conuersant
amongst
the
highest
,
to
giue
them
leaue
to
choose
their
owne
matter
,
and
(
except
it
be
in
a
case
preiudiciall
to
none
)
to
let
them
be
content
with
their
owne
opinion
,
only
for
duetie
sake
,
afording
some
few
words
of
course
for
common
aunswere
:
neyther
must
be
shewe
himselfe
ouer
manifestly
to
mislike
the
master
,
least
that
should
proue
a
greater
offence
,
than
somewhat
to
dissemble
.
And
if
in
discourse
of
talke
it
hath
hapned
any
cholerick
words
to
passe
(
as
there
is
none
so
modest
,
that
can
alwayes
restraine
his
affections
)
it
is
good
to
lappe
vp
the
matter
in
the
end
,
with
a
curteous
farewell
at
the
parting
,
and
to
giue
a
gentle
conge
at
the
next
meeting
,
least
peraduenture
some
malice
might
therof
arise
,
which
thou
must
at
all
times
séeke
to
auoyde
and
eschewe
like
vnto
poyson
.
And
he
that
can
thus
stay
his
tong
,
and
moderate
his
affections
,
hath
a
very
good
furtheraunce
,
no
doubt
,
to
aduance
his
estate
,
or
at
the
least
to
passe
his
time
without
troubles
.
Of
Modest
behauior
.
CHAP.
4.
IT
hath
béene
a
doubtfull
question
of
long
time
amongst
the
learned
,
touchyng
the
firste
cause
and
originall
occasion
of
Gentrie
.
In
so
muche
as
the
Poets
haue
painfully
trauelled
heretofore
,
when
Adam
dolue
,
and
Eue
did
spin
,
then
was
there
no
such
Gentle
kinne
:
and
true
it
is
,
but
yet
nothing
to
the
purpose
.
For
as
the
goodly
frame
and
beautifull
stage
of
the
whole
worlde
was
not
in
a
moment
raised
all
at
once
,
but
by
the
inestimable
wisedome
of
God
,
broughte
by
degrées
to
suche
a
wonderfull
perfection
,
&
moste
stéedfast
continuance
.
So
the
séede
of
man
from
age
to
age
,
did
encrease
into
multitudes
,
diuiding
themselues
into
sundrie
societies
,
and
by
diuine
prouidence
,
at
laste
taught
to
finde
out
and
practize
the
necessarie
helpe
of
ciuil
gouernment
.
Hereof
commeth
the
crown
of
Princely
dignities
:
hereof
riseth
the
banner
of
true
nobilitie
:
and
from
hence
are
blazed
the
auntient
armes
of
Gentrie
.
But
(
saye
they
)
riches
was
the
cause
of
their
promotions
:
Wealth
was
the
occasion
of
such
worthie
calling
,
and
by
the
waighte
of
their
substance
,
it
is
likely
their
estate
was
peazed
in
the
ballance
of
Estimation
.
And
is
it
likely
indéede
,
that
the
cause
should
be
corrupte
of
suche
an
absolute
perfection
?
but
that
is
contrary
to
natural
reason
,
for
such
as
is
the
cause
,
like
is
the
effect
:
or
is
it
possible
,
that
suche
fauourable
helpe
of
diuine
wisedome
,
whych
was
theyr
guyde
in
establishing
that
kinde
of
gouernement
,
should
then
faile
them
in
the
appointing
of
dignities
?
but
it
is
more
probable
,
that
the
naturall
affections
of
the
mind
by
fréee
choice
,
would
rather
admitte
the
worthy
disposed
and
vertuous
men
to
take
the
supremacie
and
first
charge
of
gouernment
.
And
thus
muche
reason
prouoketh
me
to
beléeue
.
But
to
returne
to
the
purpose
:
If
the
worthy
fame
of
Vertues
alone
,
hathe
raised
inferiors
vppe
to
the
toppe
and
type
of
Honour
:
if
by
valiaunt
déeds
of
armes
antiquitie
hathe
béene
aduaunced
:
if
vppon
suche
foundation
of
manners
Gentrie
was
first
grounded
,
howe
muche
more
necessarie
is
it
nowe
and
euermore
,
that
so
comely
vertues
of
all
men
,
and
especiallye
of
Gentlemen
shoulde
bée
embraced
?
for
wilt
thou
be
beloued
of
all
men
?
then
thou
muste
be
curteous
and
despise
none
:
wilte
thou
be
praised
?
vse
good
conditions
:
wilte
thou
be
honored
of
the
people
?
then
be
loyall
to
thy
Prince
and
Countrey
:
and
finally
,
wilt
thou
be
dutifully
obeyed
of
others
?
then
thou
muste
humbly
feare
God
thy selfe
.
There
be
many
kindes
of
Vertues
which
the
wisemen
haue
called
Moral
and
Intellectuall
,
whereof
some
be
common
,
both
to
the
affections
of
the
minde
,
and
the
outwarde
exercise
of
the
bodye
,
suche
is
truth
,
manhoode
,
right
,
modestie
in
behauiour
,
curtesie
in
speache
,
sobrietie
,
bountie
,
chaste
life
,
true
friendshippe
,
and
suche
others
,
but
the
reste
,
as
cunning
,
knowlege
,
prudence
,
patience
,
&
wisedome
,
are
subiect
only
to
inward
contemplation
,
&
therfore
more
heroical
and
diuine
.
And
these
are
the
true
séedes
,
settes
and
sciences
,
whiche
in
youth
ought
spéedily
to
be
sowen
,
soundlye
planted
,
and
moste
artificially
grafted
.
The
Romanes
(
whose
estate
for
politike
gouernment
,
far
surmounted
al
other
dominions
of
the
worlde
)
hadde
suche
care
for
the
trayning
vp
of
youth
in
vertue
and
good
manners
,
that
they
made
lawes
,
and
ordayned
a
speciall
Magistrate
,
to
foresée
that
none
shoulde
liue
ydle
.
And
amongest
all
other
Vertues
,
equitie
and
trueth
was
there
of
suche
estimation
,
that
they
mighte
by
no
meanes
beare
rule
whiche
were
suspected
of
couetousnesse
,
nor
hardly
be
suffered
to
inherite
,
whiche
in
their
youth
had
bin
knowen
to
haue
been
common
lyers
.
In
so
muche
as
the
Emperoure
Traianus
after
that
he
hadde
slaine
King
Cebalus
the
father
in
battaile
,
and
taken
his
yong
son
to
be
kepte
prisoner
,
during
his
nonage
in
the
Citie
of
Rome
,
with
much
add
graunted
his
life
,
and
due
succession
of
the
Kingdome
vnto
him
,
onely
vpon
this
condition
,
that
he
shoulde
be
diligently
taught
,
&
well
instructed
in
Vertues
,
and
for
this
cause
appointed
his
gouernor
&
him
to
continue
stil
within
the
precincts
of
his
Court
.
But
the
yong
Prince
hauing
libertie
to
solace
himselfe
with
some
of
his
companions
,
on
a
time
brake
into
the
Emperors
Orchard
,
where
they
busily
applyed
themselues
in
the
choice
of
swéete
fruits
to
satisfie
their
childish
delight
,
whom
the
Emperor
himself
by
chance
out
of
windowe
perceiued
in
that
place
,
nor
much
discontent
therewyth
,
hée
came
downe
alone
,
&
met
the
Prince
with
his
companions
,
meaning
to
haue
apposed
him
in
sundry
points
of
his
schollershippe
,
and
asked
first
from
whence
hée
came
,
vnto
whom
the
young
Prince
aunswered
,
from
schoole
,
and
stoutely
maintained
the
same
to
his
face
:
whiche
proude
faulte
and
impudent
boldenesse
in
the
childe
,
so
wonderfully
moued
the
wrath
,
and
kindled
the
displeasure
of
the
Emperor
towards
him
,
that
he
would
(
notwithstanding
his
former
pardon
)
haue
dispatched
him
both
from
life
and
liuing
when
hée
came
to
riper
yeares
,
had
it
not
bin
for
the
second
suite
and
great
intercession
of
the
Nobilitie
,
whiche
earnestly
perswaded
him
to
the
contrary
.
Suche
was
the
seueritie
of
thys
Emperor
Traianus
,
in
chastising
of
falshood
,
&
the
worthie
fame
of
all
the
Romanes
in
the
maintaynance
of
Truth
.
And
surely
,
if
suche
lawes
were
executed
in
these
daies
,
we
shold
neither
haue
the
cities
gréeuously
vexed
wyth
corrupt
Magistrates
,
nor
the
quiet
stréets
troubled
with
so
many
franticke
frayes
of
brawling
vnthrifts
.
But
where
shoulde
a
man
séeke
Iustice
,
but
of
Magistrates
?
where
should
he
find
peace
,
if
not
in
cities
?
&
of
whome
should
we
learne
good
maners
,
but
of
Courteors
?
For
in
such
a
multitude
&
dayly
méeting
of
the
moste
noble
,
wise
,
&
valiant
persons
,
the
sundry
gifts
of
nature
&
goodly
vertues
are
so
bountifully
bestowed
,
no
otherwise
than
in
a
beautiful
garden
,
the
sundrie
swéet
flowers
,
which
in
the
Spring
time
make
a
pleasant
shew
in
sight
,
&
yéeld
a
most
delicate
sauour
of
delight
.
In
thys
place
(
as
in
a
strong
bulwark
of
defence
)
the
worthy
Knights
returning
from
the
dreadfull
warres
,
refresh
their
weary
limmes
wyth
comfortable
,
words
and
greate
entertainment
:
here
the
wise
consulte
as
in
a
moste
quiet
Senate
house
,
touching
the
welfare
and
commodities
of
a
common
wealth
.
And
likewise
here
the
flower
of
Nobilitie
dayly
practise
déedes
of
armes
,
and
exercise
all
feates
of
Chiualrie
moste
néedful
in
the
defence
of
their
Prince
and
Countrey
:
and
howe
muche
those
men
are
to
bée
blamed
,
whiche
(
in
steade
of
suche
good
exercise
)
vse
onely
the
practise
of
moste
lasciuious
pastimes
,
it
appeareth
by
the
example
of
Vlisses
,
whiche
in
regarde
of
hys
swéete
wife
at
home
,
famed
himselfe
to
bée
distraught
with
soddaine
furies
,
to
the
intent
he
mighte
withdrawe
himselfe
from
the
siege
of
Troy
.
For
when
he
hadde
béen
thereof
aduertized
by
Nauplus
,
and
other
worthy
Captaines
of
the
Gréekes
,
he
was
pensiue
all
the
night
,
consulting
with
hymselfe
for
some
fine
deuice
,
or
suttle
sleighte
,
to
winde
himselfe
from
the
warres
:
and
on
the
nexte
morrowe
he
furiously
brake
oute
into
the
fieldes
,
where
he
founde
a
plowe
,
wherein
(
in
steade
of
Oxen
)
he
had
yoked
other
wild
beasts
,
which
he
tooke
by
craft
,
and
thus
eared
the
grounde
,
whiche
afterwardes
he
caused
to
be
sowed
wyth
Baye
salte
.
But
Nauplus
vnderstanding
hereof
,
soone
smelt
his
deuice
,
and
caused
his
yong
sonne
Telemachus
to
be
broughte
foorth
,
&
laide
in
the
furrowe
,
whome
,
when
Vlisses
perceiued
,
ouercome
by
the
strong
force
of
naturall
affection
,
he
turned
his
ploughe
aside
,
&
saued
the
life
of
the
child
,
to
his
own
shamefull
discredite
.
To
whome
Nauplus
cried
out
aloude
:
Nowe
maiste
thou
with
shame
leaue
off
thy
dissembled
furie
,
sith
thy
councelles
are
betrayed
,
and
the
deapth
of
thy
deuice
is
throughlye
sounded
:
and
couldest
thou
(
cowarde
)
for
filthy
luste
forsake
the
worthy
enterprise
of
wars
:
couldest
thou
persuade
thy selfe
for
wanton
loue
to
leaue
the
honorable
déeds
of
Knighthoode
?
It
is
a
greate
shame
to
a
King
,
to
winne
the
loue
of
a
woman
,
and
léese
the
honoure
of
the
fielde
,
and
therefore
I
councell
thée
Vlisses
to
leaue
such
lewd
practises
henceforth
,
&
follow
the
martiall
déeds
of
arms
,
most
fit
for
thy
calling
.
And
thus
was
Vlisses
entrapped
in
his
owne
snare
,
and
circumuented
with
his
own
shameful
deuice
.
But
here
might
a
greate
question
arise
in
controuersie
,
whether
are
more
profitable
of
the
valiant
or
wise
in
the
administration
of
the
common
wealth
,
which
I
had
rather
close
vppe
with
the
opinion
of
Cicero
that
said
:
Parui
sunt
foris
arma
nisi
est
consilium
domi
.
Nexte
vnto
these
Vertues
appeareth
bountiful
Magnificence
,
whose
beames
are
so
bright
shining
in
the
déeds
of
Nobilitie
,
that
I
suppose
to
darke
cloudes
of
Couetousnesse
are
not
able
to
Eclipse
the
light
of
such
a
goodly
vertue
:
And
we
must
estéeme
it
a
dreame
,
where
men
saye
,
that
English
hospitalitie
is
fled
,
or
rather
Metamorphosed
into
the
likenesse
of
Italian
thrift
,
Spanish
pride
,
and
other
outlandish
Parsimony
:
which
if
it
be
in
dreaming
fansie
,
but
too
truely
found
by
common
experience
,
it
is
a
thing
moste
lamentable
,
and
especially
to
be
blamed
in
those
which
stand
so
much
vpon
the
termes
of
honorable
antiquitie
,
and
yet
in
Tauernes
,
&
scornefull
places
kéepe
their
chiefe
hospitalitie
.
If
a
man
should
reason
with
these
men
,
&
aske
what
is
the
thing
they
chiefly
desire
,
perhaps
they
would
say
Fame
,
Power
,
or
Libertie
,
thrée
spirituall
giftes
of
Grace
in
déede
,
but
whiche
of
them
liketh
you
beste
?
Doest
thou
thirst
after
the
swéete
Nectar
&
Heauenlye
perpetuall
flowing
streames
of
Fame
:
but
there
is
no
suche
dulcet
liquor
to
be
founde
in
Tauerns
:
Vertue
is
the
onelye
fountaine
from
whence
these
riuelets
haue
their
beginning
:
for
this
cause
the
diuine
Poet
Homer
did
record
the
worthy
déedes
of
Hector
and
Achilles
:
this
moued
Virgil
to
discourse
the
painfull
trauels
of
Aeneas
:
and
likewise
the
whole
company
of
Historiographers
,
haue
left
the
déeds
and
workes
of
antiquitie
vnto
all
posterities
,
onely
for
example
of
Vertue
.
But
doe
you
ambitiously
desire
to
beare
rule
?
then
you
muste
firste
learne
to
obey
,
for
what
duties
can
ye
looke
for
at
the
hands
of
inferiors
,
whom
you
disdain
,
when
you
proudly
mislike
the
authoritie
of
superiors
from
whence
commeth
youre
honoure
?
Is
it
Libertie
that
you
séek
?
then
can
you
not
be
frée
till
you
be
able
to
restraine
youre
affections
:
For
howe
can
he
enioy
the
commodities
of
Peace
,
whiche
delighteth
in
the
practise
of
discord
?
If
he
be
frée
that
is
subiecte
to
feare
,
or
happy
that
pines
in
sorrowes
,
or
quiet
that
burneth
in
wrath
,
them
is
he
at
libertie
,
which
overruled
by
his
affections
:
but
it
is
farre
otherwise
,
and
therefore
in
my
iudgement
,
he
is
frée
from
libertie
,
and
inferiour
to
bondage
.
Therefore
,
if
we
woulde
be
crowned
with
euerlasting
fame
,
if
we
séeke
pleasantly
to
liue
,
and
honorably
to
dye
,
to
rule
with
power
,
and
to
be
feared
with
fauour
,
and
lastely
,
to
be
like
vnto
the
Goddes
themselues
,
we
muste
be
liberall
in
reward
of
dueties
,
and
bountifull
in
due
consideration
of
deserts
.
The
Emperour
〈◊〉
was
so
bountiful
in
rewards
toward
his
subiects
,
that
he
wold
suffer
no
day
to
passe
,
wherein
he
had
not
diuersly
performed
sundry
déeds
of
charitie
.
What
a
Princely
rewarde
was
giuen
to
Virgil
by
the
noble
Octauia
,
the
mother
of
Marcellus
,
for
a
few
lines
writtēd
in
worthy
praise
of
hir
sonne
?
howe
mindful
was
that
highe
renowned
King
Alexander
,
of
his
friendly
gouernors
,
whiche
in
the
conquest
of
Persia
commaunded
a
riche
cheste
,
which
conteined
chiefe
parte
of
the
spoile
,
to
be
reserued
for
Homer
.
These
were
the
vertues
of
the
Gréekes
and
Romanes
,
which
committed
their
names
of
the
Booke
of
eternall
memorie
.
Furthermore
,
there
be
comely
graces
,
It
commendeth
a
Courteour
likewise
to
bée
generallye
séene
and
experienced
in
many
thinges
,
for
the
knowledge
of
all
thinges
is
profitable
,
but
the
abuse
of
anye
thing
is
vncomely
.
I
haue
knowen
very
wise
men
,
which
traueling
by
chance
in
the
company
of
mean
Artificers
,
would
not
thinke
scorne
to
talke
,
but
take
delight
to
discourse
with
suche
,
euen
of
the
vilest
trades
that
are
to
be
necessarily
vsed
in
a
common
wealth
.
Swéete
honny
is
not
gathered
out
of
one
onelye
,
flower
,
nor
learning
is
had
out
of
one
booke
,
nor
Wisedom
likewise
is
attayned
by
the
practise
of
one
Vertue
alone
.
And
wée
muste
learne
also
to
frame
oure
speache
and
behauiour
according
to
the
place
and
company
,
not
to
talk
with
Priests
of
loue
,
nor
with
Ladies
of
religion
,
not
to
discourse
with
children
of
wars
,
nor
with
Princes
of
trifles
:
neither
in
a
tragicall
misfortune
to
be
too
muche
daunted
with
fear
,
nor
in
a
sodain
felicitie
too
farre
surprised
with
delight
.
And
in
any
discourse
we
must
remember
to
inferre
duties
by
desert
,
mirth
with
measure
,
and
pleasure
by
commodities
,
for
according
to
the
Poet
,
Omne
tulit
punctum
qui
miscuit
vtile
dulci.
To
conclude
,
in
al
our
actions
&
expeditions
,
we
must
prefer
the
steadfast
counsaile
of
aduised
policie
,
before
the
rash
enterprise
of
malaperte
boldenesse
.
It
is
better
to
deserue
euerlasting
fame
with
noble
Fabius
which
saued
his
country
by
delays
,
than
to
perishe
with
shamefull
Callicratides
which
lost
a
goodly
fléete
of
the
Lacedemonians
with
ouermuch
hast
.
We
sée
the
lingring
snaile
by
tract
of
time
doth
softly
climing
reach
to
the
toy
of
stately
Towers
,
&
there
quietly
sits
without
danger
,
where
the
fierce
capitain
with
hot
assaults
&
bloudy
skirmishe
at
laste
perhappes
winnes
the
strongest
fort
,
which
he
can
not
kéepe
without
double
charge
and
deadlye
perill
.
And
surelye
,
the
cunning
to
kéepe
is
no
lesse
commendable
,
than
the
courage
to
obtayne
:
And
thus
he
that
will
rule
,
must
learne
to
be
obedient
,
he
that
will
liue
quietly
,
muste
of
force
restraine
his
affections
,
and
hée
that
would
be
knowen
to
be
a
gentleman
,
must
alwayes
vse
good
conditions
.
Of
Selfe
loue
and
surquidrie
.
CHAP.
5.
I
Can
not
easily
condiscende
to
the
opinion
of
those
whiche
affirme
that
a
man
cannot
in
any
wise
doe
himselfe
wrong
:
but
I
am
rather
induced
by
reason
to
beléeue
that
a
man
can
hurte
no
man
so
muche
,
as
hée
plagueth
himselfe
.
For
if
we
consider
the
miserable
estate
of
mankinde
,
subiecte
to
such
and
so
many
fearefull
daungers
and
sodaine
alterations
,
in
the
whole
course
of
his
life
:
we
shall
finde
that
in
steade
of
one
iniurie
done
is
another
man
,
he
bringeth
mountaines
of
care
,
&
heapes
of
sorrowes
vpon
his
owne
head
.
And
to
omitte
all
childish
sorrowes
,
when
he
commeth
from
his
crade
first
into
riper
yeres
of
discreation
,
good
God
,
howe
violently
is
he
drawen
by
swéete
alluring
luste
,
into
the
lothsome
practise
of
follye
?
what
care
vexeth
him
within
?
what
feare
doth
compasse
him
aboute
?
what
pleasures
in
hope
?
what
sorrowes
in
dispaire
?
what
flames
of
desire
?
and
what
colde
floudes
of
disdaine
?
and
finallye
,
what
rockes
of
repulse
doe
breake
the
billow
waues
of
his
wauering
minde
;
in
so
muche
as
tenne
thousande
times
in
a
daye
(
to
ende
this
careful
strife
)
he
calles
for
deathe
to
cutte
the
line
asunder
,
of
this
his
lucklesse
life
.
And
yet
perhaps
by
tract
of
time
he
is
taughte
to
leaue
such
toyes
:
reason
peraduenture
maye
rule
suche
rage
,
and
counsayle
ouercome
suche
youthfull
fansies
.
But
from
thence
escaping
the
daunger
of
Scilla
,
hée
is
nowe
throwne
headlong
vppon
the
dreadfull
rockes
of
Charibdis
:
he
is
growne
from
youth
to
manhoode
:
naye
rather
he
is
come
from
ioye
to
greife
,
from
pleasure
to
paine
,
and
from
myrth
to
mischiefe
:
before
the
wanton
desires
of
youthe
molested
him
,
but
nowe
the
wilfull
déedes
of
manhoode
,
doe
dayly
assaulte
him
:
before
the
pleasure
of
luste
enticed
him
to
follye
,
but
nowe
the
rage
of
wrathe
can
prouoke
him
to
mischiefe
.
Lastly
,
he
was
then
rauished
with
the
ioyes
of
heauen
,
but
nowe
he
is
haunted
with
furies
of
Hell.
For
in
in
this
age
he
is
chiefely
subiect
to
pride
,
vexed
with
wrath
,
and
puft
,
or
rather
poysoned
with
ambition
.
Againe
when
the
naturall
heate
of
lustie
youthfull
blonde
,
by
diminiyshing
,
séemes
to
moderate
suche
outragious
furies
,
to
qualitie
suche
affections
,
and
to
asswage
all
suche
wylfull
desyres
:
Euen
then
commes
the
Image
of
deathe
(
I
meane
olde
age
)
so
crooked
,
so
lame
,
so
deformed
,
so
lothsome
,
fraught
with
such
care
,
and
ouerladen
with
such
infirmities
,
that
a
man
would
wishe
rather
nowe
to
dye
liuing
,
than
to
lyue
longer
in
such
a
plight
pyning
:
for
besides
all
these
plagues
and
tedious
annoyes
,
it
is
most
commonly
accompanyed
with
suche
a
diuelishe
companion
,
that
fainteth
hys
weake
bodie
for
want
of
sustenaunce
,
disquieteth
his
testie
minde
for
lacke
of
reste
,
and
in
the
end
(
like
and
euil
guide
that
leads
a
blinde
man
into
the
ditche
)
it
closeth
vp
his
eyes
in
endlesse
sorrowes
and
most
miserable
calamities
.
And
this
is
the
same
couetousnesse
,
which
hath
bin
euer
accounted
the
roote
of
all
mischiefes
.
So
that
wée
sée
by
the
whole
course
of
humain
life
,
that
a
manne
is
the
chiefest
enemye
vnto
himselfe
.
And
oftentimes
it
commeth
to
passe
,
that
where
a
man
soweth
pleasure
,
he
reapeth
paine
,
where
he
pretendeth
loue
,
he
findeth
hate
:
and
wherein
he
séemes
to
offende
others
least
,
he
priuilye
hurteth
himself
most
.
To
these
obiections
of
nature
,
or
rather
false
perswasions
of
Diuellishe
disposition
,
reason
doeth
modestlye
replye
,
by
the
aucthoritye
of
trueth
,
in
this
manner
.
Howe
long
wilte
thou
abuse
the
patience
of
diuine
power
,
Oh
thou
frowarde
and
peruerse
humaine
Nature
?
how
long
shall
thy
proude
lookes
prouoke
the
dreadefull
wrath
of
the
heauens
?
canst
thou
safely
chalenge
the
name
&
title
of
a
goddesse
,
and
yet
still
practise
to
rebell
againste
the
Lawes
and
ordinaunces
of
the
Goddes
?
or
wilte
thou
looke
to
be
called
the
mother
of
mankinde
,
and
wilt
not
submit
thy selfe
to
the
rules
of
reason
?
doth
not
the
dreadfull
iudgement
of
the
one
,
feare
thée
from
sinne
?
nor
the
friendly
perswasions
of
the
other
,
moue
to
imbrace
vertue
?
But
consider
what
thou
art
of
thy selfe
,
yet
at
the
length
I
beséeche
thée
:
haste
thou
anye
strength
,
substaunce
,
beautie
,
reason
,
or
vnderstandyng
,
whyche
is
not
giuen
thée
from
aboue
?
A
naked
life
in
déede
we
receiue
at
thy
handes
:
and
what
auayleth
that
vnto
vs
without
good
conditions
,
nay
,
were
it
not
better
to
be
vnfed
,
than
vntaught
and
neuer
borne
,
than
broughte
vp
to
destruction
?
Thou
vauntest
of
life
:
but
canst
thou
make
vs
frée
from
deathe
?
thou
talkest
of
beautie
,
but
canst
thou
teach
vs
to
auoyde
the
smart
of
luste
?
thou
braggest
of
strength
,
but
canst
thou
warrant
vs
to
with
stand
sicknesse
?
no
nor
any
meanes
thou
canst
sée
to
make
vs
thy
children
happie
.
For
as
he
is
not
called
fortunat
which
is
poore
and
deformed
,
so
they
are
not
accompted
happye
,
which
are
onely
rich
and
beautifull
.
But
thou
wilt
saye
perhappes
,
that
Nature
is
desirous
of
knowledge
whiche
is
the
grounde
worke
and
foundation
of
Wisdome
:
And
it
is
true
that
a
man
is
naturally
inclined
to
the
practise
of
skill
,
and
experience
of
cunning
:
For
in
his
youth
hée
voluntarilye
learneth
to
speake
,
then
he
practiseth
to
dispute
,
and
perswade
,
hée
learneth
to
delighte
with
soundes
,
hée
is
taught
to
number
anye
summes
,
hée
measureth
the
grounde
by
proportions
,
and
ruleth
the
stars
with
vnderstanding
:
And
what
profiteth
a
man
to
compasse
al
the
worlde
by
witte
,
and
destroy
himselfe
for
want
of
wisdome
?
for
as
life
without
learning
is
vnpleasant
,
so
learning
without
Wisdome
is
vnprofitable
.
To
what
ende
serued
the
déepe
knowledge
of
Aristotle
,
whiche
vertuously
instructed
others
,
and
yet
desperately
shortned
hys
owne
life
?
what
aualyed
the
profounde
skil
of
Archimedes
,
whiche
loste
his
Citie
besiedged
by
Marcellus
and
was
himselfe
(
then
drawing
out
of
circles
)
by
a
messenger
sodainely
put
to
death
?
And
what
gained
Plato
by
his
learning
,
whiche
was
shamfully
reproued
of
ambition
?
likewise
of
the
rest
Narcissus
was
faire
and
beautifull
,
but
his
vnhappye
fauour
was
the
cause
of
his
destruction
:
and
lastly
,
Hercules
and
Sampson
were
strong
,
but
not
able
to
withstande
the
force
of
shamefull
death
.
And
thus
you
sée
to
vaine
&
vitious
nature
the
proude
blossomes
of
your
vntimelye
fruit
,
soone
withered
:
the
strength
of
youre
aucthoritie
,
soone
decayed
:
and
the
beautie
of
your
countenaunce
soonest
of
all
to
be
fledde
,
forlorne
,
and
defaced
.
And
surelye
,
if
a
man
woulde
but
consider
eyther
the
imperfections
of
nature
,
the
innumerable
sorrowes
of
thys
lyfe
,
or
the
inuincible
force
of
death
,
no
doubt
hée
shoulde
be
as
earnestlye
persuaded
to
folowe
the
rule
of
ryght
,
and
séeke
out
the
secretes
of
wysedome
,
as
hée
was
first
allured
to
swéete
sinne
,
and
violentlye
drawen
into
the
schoole
of
follye
.
But
alas
,
those
which
are
in
hell
knowe
not
the
ioyes
of
heauen
:
and
what
hope
of
victorie
is
left
to
them
that
are
alreadie
conquered
?
O
strong
selfe
Loue
,
and
pestilent
force
of
pryde
,
what
homicyde
,
parricyde
,
or
what
murthers
haste
thou
not
committed
?
What
flamyng
fyres
,
what
warres
,
yea
what
mischiefe
haste
thou
not
attempted
?
Thou
hast
killed
Princes
,
poysoned
Kynges
,
and
murthered
most
famous
Emperours
:
By
thée
strong
Castles
are
rased
,
townes
spoyled
,
Cities
wasted
,
and
by
thée
countreys
are
lefte
desolate
.
And
whither
can
the
force
of
thy
ragyng
furie
bée
nowe
further
extended
?
Thou
haste
vanquisshed
men
,
and
wylt
thou
nowe
exercyse
thy
tyrannye
vpon
brute
beastes
?
And
woulde
to
GOD
we
myght
all
bée
so
well
excused
.
Thou
haste
wonne
the
whole
worlde
,
but
doest
thou
meane
to
laye
siege
to
the
heauens
?
or
giue
battyle
vnto
the
Gods
?
But
remember
thy
Champion
Lucifer
,
what
rewarde
had
hée
for
hys
proude
attempte
?
Call
to
mynde
the
presumptuous
buildynges
of
Nembroth
,
and
what
successe
had
hée
in
hys
enterpryse
:
And
forget
not
the
proude
Knyght
Companius
,
whiche
being
valiaunt
and
fortunate
in
warres
,
had
suche
confidence
in
hys
courage
,
and
suche
faythfull
truste
in
hys
owne
strength
,
that
hée
scorned
at
those
(
whiche
after
victorie
obteyned
)
dyd
vse
anye
ceremonyes
in
worshipping
of
their
Goddes
,
callyng
it
a
cowardlye
affection
that
fearefullye
craued
helpe
and
supporte
of
shadowes
:
but
hée
was
sodainly
consumed
with
fyre
from
heauen
,
beyng
in
the
forefronte
of
the
battayle
at
the
siege
of
Thebes
.
These
thynges
considered
,
maye
soone
coole
the
hote
courage
of
pryde
,
and
moste
horryble
conceiptes
of
Surquedrye
.
But
the
close
affection
of
selfe
Loue
is
more
couertlye
crepte
into
the
opinions
of
men
,
whiche
thinke
them selues
by
nature
bounde
,
and
not
forbydden
by
diuyne
lawes
to
make
muche
of
them selues
.
And
God
forbyd
but
that
eche
man
shoulde
haue
a
prouident
care
to
profite
himeselfe
:
But
yet
are
wée
taught
by
the
commaundements
of
GOD
to
loue
another
equallye
as
our selues
:
wée
are
instructed
by
the
recorde
of
holye
scriptures
,
that
all
our
actions
ought
to
be
done
to
the
glorie
of
GOD
:
And
wée
maye
learne
by
prophane
wryters
,
that
wée
are
not
borne
vnto
our
selues
,
but
that
partlye
our
parentes
,
partlye
friendes
,
partlye
chyldren
,
partlye
kynsefolke
,
and
chiefelye
our
natyue
countreye
doeth
chalenge
a
pryncypall
duetie
,
wherin
the
charitable
loue
and
affection
of
vs
all
is
ioyntly
comprehended
.
And
this
is
more
plainly
perceyued
by
the
comfortable
vertue
of
societe
,
without
the
which
the
life
of
man
were
naked
,
tedious
and
vnpleasaunt
:
For
what
auayleth
it
vnto
a
man
to
be
the
monarche
of
the
whole
worlde
,
if
he
haue
not
subiects
to
gouerne
,
if
hée
haue
not
a
wyfe
to
increase
his
ofspryng
,
if
he
haue
not
chyldren
to
honour
and
defende
hym
,
and
lastly
,
if
he
haue
not
friendes
to
reioyce
with
hym
in
prosperitie
,
and
to
comfort
hym
in
aduersitie
.
Yea
if
hée
be
not
happie
,
straight
wayes
that
hath
all
these
things
,
howe
vnhappie
is
he
then
that
wanteth
so
many
goodly
commodities
?
And
by
this
meanes
a
proude
man
is
to
bée
thought
most
infortunate
.
For
when
he
begins
to
take
an
opinion
of
him selfe
,
euen
then
is
he
first
mislyked
of
others
:
Where
hée
fawnes
he
is
feared
,
where
he
loues
hée
is
suspected
,
where
he
fauours
most
he
is
lest
regarded
:
Agayne
,
when
he
frownes
he
is
forsaken
,
when
hée
laughes
he
is
enuyed
,
and
when
hée
mournes
hée
is
left
desolate
:
But
hée
is
warye
and
wyse
,
hée
wyll
trust
none
,
neyther
shall
he
be
trusted
of
anye
:
hée
is
proude
bycause
hée
is
ryche
,
but
hée
is
poore
in
that
hée
is
proude
:
hée
is
strong
in
power
,
but
he
is
weake
in
wysedome
:
hée
is
comelye
in
proportion
,
but
hée
is
deformed
in
condition
.
Waye
these
thynges
togyther
in
the
true
ballaunce
of
reason
,
and
you
shall
perceyue
the
wayght
of
sinne
,
and
heauie
burthen
of
mischiefe
,
able
to
sinke
the
strongest
,
the
comeliest
,
and
the
proudest
man
alyue
,
into
the
deadlye
pytte
of
destruction
.
Dionisius
was
wyse
,
and
yet
hée
beguyled
hym selfe
,
for
hée
was
shamefullye
murthered
by
the
consent
of
hys
wyfe
.
Brennus
was
valiaunt
,
yet
coulde
not
withstande
the
wrath
of
the
Gods.
And
Tarquinius
was
proude
,
but
pryde
was
the
cause
of
this
foule
destruction
.
And
these
be
the
fruites
of
selfe
Loue
&
Surquedrie
.
But
cease
(
O
cruell
Kyng
)
cease
nowe
at
length
thys
thy
ragyng
tyrannye
,
forbeare
to
vexe
the
myndes
of
innocentes
with
pryde
,
and
drowne
no
more
vnhappie
soules
in
the
seas
of
selfe
Loue
and
Surquedrie
.
And
yet
why
doe
I
thus
gentlye
entreate
with
a
Tyrant
?
why
doe
I
pleade
for
peace
with
the
chief
authour
of
discorde
?
And
whye
doe
I
call
hym
Kyng
,
which
is
the
father
of
mischiefe
,
and
mortall
enemye
to
mankynde
euer
since
the
begynnyng
of
the
worlde
?
Euen
hym
I
meane
,
whyche
brought
the
fyrst
care
and
calamityes
vnto
Adam
by
the
taste
of
an
Apple
.
For
it
is
none
but
hée
whiche
couertly
séekes
by
false
prouocations
to
bryng
vs
vnto
mischiefe
:
It
is
hée
that
settes
the
spitefull
plantes
of
pryde
,
and
hée
that
sowes
the
moste
hatefull
séede
of
dissention
:
But
hée
nameth
hym selfe
the
Prince
of
the
Worlde
,
howe
shall
wée
than
séeke
to
confounde
hym
?
Naye
but
hée
is
the
Father
of
lyes
,
and
therefore
we
wyll
not
belieue
hym
:
hée
is
but
a
shadowe
,
and
why
shoulde
wée
then
feare
him
?
he
triumpheth
ouer
worldlings
lyke
a
Lyon
,
but
resist
him
stoutlye
and
hée
vanisheth
into
nothyng
.
Wylt
thou
learne
to
withstande
the
temptations
of
Sathan
?
Then
you
must
faithfully
cleaue
to
the
promyse
of
God
,
whiche
will
not
suffer
the
righteous
to
be
confounded
.
But
thou
canst
not
be
righteous
of
thy selfe
,
nor
faythfull
without
humilitie
,
nor
humble
without
charitie
:
For
these
vertues
are
vnyted
and
can
not
bée
separated
.
So
that
hée
whiche
woulde
haue
the
fauour
of
the
diuine
Maiestie
,
must
néedes
indeuour
hym selfe
to
resist
the
strength
and
power
of
our
vniversal
enemye
.
Neyther
is
it
too
late
at
any
tyme
to
resorte
vnto
goodnesse
,
nor
too
tymelye
to
preuent
mischiefes
.
Wée
must
vse
no
procrastinations
and
delayes
to
be
vertuous
.
For
hee
that
is
not
readye
to
thinke
well
to
daye
,
will
be
more
vnlikely
to
doe
good
on
the
morrowe
.
And
it
is
not
enough
to
thinke
ill
of
none
,
but
wée
(
must
in
that
we
may
)
doe
good
vnto
all
,
yea
euen
vnto
our
enemyes
,
for
thus
are
wée
taught
to
doe
good
for
euyl
,
which
are
the
fruites
of
perfect
charitie
.
Much
lesse
then
ought
we
to
disdayne
them
that
honour
vs
,
to
spoyle
them
that
serue
vs
,
to
persecute
them
that
loue
vs
,
neyther
to
musel
the
mouth
of
the
labouryng
Oxe
,
nor
vniustly
to
withdrawe
the
rewardes
of
well
deserued
hier
:
for
these
are
the
workes
of
infidelitie
.
Therefore
if
nature
haue
somewhat
heretofore
nusled
vs
in
the
churlishe
affections
of
selfe
Loue
,
which
is
the
authour
of
pryde
,
and
consequently
,
the
cause
of
great
mischiefe
:
yet
let
vs
hencefoorthe
followe
the
perswasions
of
reason
,
whyche
teacheth
vs
to
shunne
the
vaine
enticementes
of
follie
,
and
to
searche
out
the
diuine
secretes
of
wisedome
.
and
surelye
the
first
point
hereof
,
in
myne
opinion
,
is
for
a
man
to
knowe
hym selfe
.
It
is
straunge
that
the
nature
of
man
shoulde
be
desirous
of
nouelties
,
and
not
regarde
his
owne
safetie
,
or
that
his
minde
shoulde
be
able
to
discouer
the
qualitie
of
the
heauens
,
and
yet
graueled
in
the
knowledge
of
himself
:
but
you
will
say
,
it
is
an
easie
matter
for
a
man
to
bée
knowen
from
a
beaste
,
and
that
is
by
reason
and
vnderstanding
.
Then
what
meant
the
Philosopher
Diogenes
,
the
greatest
Clearkes
are
not
alwayes
the
wysest
men
,
nor
commonly
,
the
strongest
moste
valiant
.
Of
Wine
and
Women
.
CHAP.
6.
HEliodorus
in
the
thyrde
Booke
of
hys
Ethiopian
Historie
,
proueth
,
that
the
cause
of
intemperancy
and
lust
,
are
both
one
,
for
as
well
(
sayth
he
)
the
mind
of
a
drunken
man
is
flexible
,
as
the
affections
of
loue
are
inconstant
,
bycause
they
are
both
drowned
in
moyst
humors
:
and
therefore
we
sée
,
that
a
common
louer
wil
soone
be
drunke
,
and
a
drunkerde
soone
moued
with
the
desires
of
loue
.
It
were
a
doubtfull
question
to
determine
,
whether
hathe
greater
force
,
of
Wyne
or
Women
,
for
surelie
,
the
strength
of
the
one
is
inuincible
,
and
the
lust
of
the
other
not
to
be
satisfyed
.
Thys
conquereth
Kings
,
that
wasteth
whole
countreys
:
this
desguiseth
men
into
beastes
,
&
that
transformeth
men
into
Monsters
.
This
diuorceth
vs
from
the
ioyes
of
Heauen
,
and
that
other
winds
vs
to
paines
of
Hell.
But
least
we
should
offende
with
Tiresias
,
we
will
rather
confesse
with
the
Chamberlaine
of
Darius
,
that
in
these
poyntes
women
are
soueraigne
.
And
as
the
vse
of
them
both
,
and
many
things
else
is
very
necessarie
,
pleasant
,
and
profitable
,
so
it
is
only
the
abuse
,
eyther
of
them
,
or
anye
thing
,
that
is
filthie
,
tedious
,
and
incoueniente
.
May
not
the
trée
be
good
,
although
the
blossoms
are
blasted
?
is
not
the
ayre
wholsome
,
bycause
it
is
hurtful
to
the
sickly
?
or
is
gold
naught
,
bycause
our
nature
is
corrupted
?
no
,
it
is
pure
,
but
we
are
vnperfect
:
these
thyngs
are
wholesome
,
but
we
are
immoderate
:
they
are
good
,
but
our
affections
are
euill
disposed
.
Aristotle
gaue
counsell
to
King
Alexander
,
in
his
most
troublesome
affayres
,
and
warlike
aduentures
,
to
behold
the
beautifull
countenance
of
women
,
and
by
pleasant
spéeche
with
them
had
,
to
lighten
the
weight
of
cares
,
which
continually
increasing
,
mighte
discourage
the
mind
of
the
most
valiante
from
his
noble
enterprise
:
wherein
he
had
great
reason
,
for
what
can
be
more
delectable
vnto
a
man
,
than
to
behold
the
image
of
himself
,
sette
forth
in
a
more
perfect
and
heauenly
figure
?
what
more
comfortable
,
than
to
sée
the
cause
of
his
life
,
and
consequently
,
the
chiefe
authour
of
his
felicitie
?
what
is
more
ioyfull
than
pleasure
?
what
more
pleasant
than
beautie
?
and
what
can
bée
more
beautifull
than
women
?
surely
nothing
.
And
I
suppose
with
the
Poets
,
that
Nature
hath
curiously
fashioned
them
in
hir
owne
molde
,
with
suche
excellencie
of
personage
,
to
spite
the
proude
Goddesse
,
that
vauntes
hir selfe
in
beautie
to
be
soueraigne
.
Neyther
can
I
perceyue
them
in
any
vertues
to
be
much
inferiour
vnto
men
,
but
if
I
shoulde
not
speake
partiall
,
rather
the
authours
,
than
followers
of
wisedome
.
To
beginne
with
Chastitie
,
it
is
not
possible
that
so
pure
a
mettall
shuld
be
defiled
with
anye
spottes
of
filthy
lust
,
for
why
?
they
were
made
after
the
perfection
of
man
,
of
the
soundest
parte
of
hys
body
.
Moreouer
,
their
owne
complexion
is
cold
,
and
therefore
commonly
they
are
more
temperate
and
chst
,
modest
and
patient
,
milde
and
mercifull
,
most
constant
and
pitifull
,
and
for
the
corruption
that
ariseth
of
grosse
meates
,
and
vnholesome
sauoures
,
why
they
haue
by
nature
a
continuall
euacuation
of
all
superfluous
humoures
,
suche
force
hathe
that
whiche
is
pure
,
to
expell
the
same
that
is
vncleane
.
And
what
is
he
that
doubtes
of
the
continencie
of
women
?
but
let
him
remember
onely
the
daughter
of
Virginius
,
whyche
chose
rather
to
be
slayne
of
hir
owne
father
,
than
to
hazarde
the
Castell
of
hyr
chastitie
,
vnto
the
hote
séege
of
Appius
hir
fleshly
enimie
:
if
they
be
not
constante
,
what
was
Penelope
?
if
not
patient
,
what
was
Griseld
?
if
not
pitifull
,
what
was
Dido
?
excepte
you
will
make
them
Goddesses
for
Vertue
,
whyche
were
in
déede
by
kynde
women
:
but
you
wyll
say
,
they
wante
courage
,
bycause
they
are
gentle
by
nature
:
a
wise
reason
,
as
though
Sainctes
themselues
are
not
sometymes
displeased
,
or
as
if
the
water
were
not
calmest
in
the
déepe
,
and
the
winde
strongeir
in
the
streyghts
:
but
dyd
not
Quéene
Thomiris
chalenge
the
combat
of
Alexander
,
to
fighte
with
him
hande
to
hande
,
whiche
he
refused
?
was
not
Pentheseleia
before
hir
in
the
middest
of
the
battell
at
the
ruinous
séege
of
Troy
?
what
was
Bellona
hir selfe
,
if
women
were
not
couragious
?
yes
no
doubt
,
they
are
strong
and
valiante
,
whiche
appeareth
euen
in
that
stout
affection
of
them
,
whiche
burneth
in
desire
of
soueraintie
.
And
lastly
,
for
wisdome
,
is
it
like
that
Pallas
would
instruct
men
,
and
spitefully
withdraw
from
hir
owne
sexe
,
the
worthy
gift
of
vnderstanding
?
no
,
but
it
is
manifest
,
that
she
hath
adopted
them
for
hir
only
heires
,
of
such
a
right
&
bountiful
patrimonie
,
which
benefit
men
haue
rather
receiued
at
their
hands
,
than
found
out
by
their
owne
industries
.
For
it
is
thoughte
that
the
Latines
firste
learned
their
leters
of
Nicostrata
.
Pithagoras
was
supposed
to
be
the
desciple
of
hys
sister
Theoclea
.
Pericles
the
Duke
of
Athens
was
instructed
in
learning
by
Aspatia
.
Suche
and
absolute
perfection
of
vertue
,
and
so
rare
a
figure
of
diuine
beautie
,
is
both
fixed
,
and
fashioned
in
the
noble
mind
,
and
comely
proportion
of
women
,
that
who
can
mistrust
any
lothsome
qualities
to
lurke
vnder
the
couerte
shadowes
of
such
comelinesse
,
but
those
which
haue
by
experience
vnhappily
found
the
same
to
be
manifest
?
But
oh
blind
goddesse
Fortune
,
or
cursed
furie
Fate
,
with
what
tearmes
shall
I
enter
into
thy
disprayse
?
with
what
voyce
shall
I
sound
thy
dishonour
?
or
by
what
force
shall
I
confound
thy
gouernement
?
thou
that
vnequally
diuidest
thy
goodes
,
thou
that
partially
bestowest
thy
giftes
,
and
thou
that
disdeynefully
rewardest
thy
subiectes
,
why
diddest
thou
not
indifferently
impart
riches
vnto
men
,
that
none
should
be
disdeyned
?
or
vniuersally
bestowe
vertues
on
women
,
that
none
mighte
be
condemned
:
bycause
thou
wilt
say
,
the
last
was
not
in
my
power
,
and
the
firste
was
not
conueniente
.
But
is
it
nature
then
,
that
hathe
thus
scornefully
abused
hir
creatures
?
to
rayse
vp
one
vnto
the
seate
of
honourable
fame
,
and
to
foyle
a
thousand
with
the
reproche
of
shamefull
follie
?
Surely
it
were
an
vniust
parte
of
a
mother
,
that
had
manye
daughters
,
to
make
one
of
them
hir
Mistresse
,
and
all
the
rest
hir
seruantes
.
And
it
were
vnnaturall
in
a
Nursse
(
in
stead
of
Milke
)
to
giue
hir
children
poyson
.
But
Nature
is
the
mother
of
mankinde
,
and
teacheth
to
maynteyne
the
commodities
of
life
:
she
is
oure
Nursse
,
and
therefore
wisheth
the
health
of
hir
children
.
No
,
it
is
euen
oure selues
,
that
are
corrupte
and
imperfect
,
it
is
menne
that
are
abused
by
women
,
and
it
is
women
that
are
the
cause
of
all
mischiefe
.
Examine
histories
(
whyche
are
the
light
of
truth
)
euen
from
the
begynning
of
the
worlde
vntill
thys
day
,
and
you
shall
finde
no
griefe
,
no
sorrowe
,
no
deathe
,
no
danger
,
no
warres
,
no
wast
,
no
fiers
,
no
destruction
,
no
woes
,
no
lamenting
,
no
deceypt
,
falsehode
,
discorde
,
no
not
anye
other
inconuenience
,
whereof
a
woman
hath
not
bin
some
part
of
the
occasion
.
Was
not
Eue
the
cause
of
Originall
Sinne
?
than
the
whyche
to
mankynde
,
what
coulde
happen
more
pernicious
?
thys
one
singular
example
of
moste
auntiente
authoritie
,
myghte
serue
to
daunte
the
pryde
,
and
coole
the
vauntyng
bragges
of
wicked
and
licentious
women
:
for
as
they
beganne
with
persuasions
of
false
delyghte
,
so
they
continue
wyth
dissembling
practise
,
and
ende
commonly
wyth
horrible
shamefull
mischiefe
.
Theyr
begynning
I
call
the
floures
of
youth
,
whyche
age
is
fyrste
subiecte
to
the
manye
assaultes
of
loue
,
wherein
howe
maydenly
they
behaue
themselues
in
the
mayntenance
of
Virginitie
,
nay
,
howe
Syrenelyke
they
shewe
themselues
,
in
the
Shipwracke
of
theyr
modestie
,
it
is
wonderfull
.
And
firste
,
she
learnes
to
set
hir
eies
,
fixed
with
the
stars
in
signe
of
stabilitie
:
hir
eares
are
vigilant
,
to
heare
hir self
praised
:
hir
tong
is
taught
to
be
silente
,
in
token
of
modestie
:
hyr
countenance
is
milde
,
hir
spéech
short
and
swéete
,
and
lastly
hir
liuely
lookes
of
sober
chéere
,
but
yet
amiable
.
She
is
bashfull
,
&
therefore
sittes
most
comely
beneath
at
the
dore
,
or
else
aboue
somewhat
more
modestly
in
a
windowe
,
where
she
sings
sometimes
for
sorow
,
she
sighes
perhaps
for
delighte
,
she
sowes
for
a
fashion
,
shée
playes
to
remoue
fansies
,
&
she
mournes
for
want
of
company
.
And
when
she
commes
to
be
moued
with
playne
tearmes
of
mariage
,
good
God
what
nicenesse
she
wyll
vse
,
how
coy
she
will
become
,
and
what
a
countenance
of
virginitie
she
will
borow
,
to
set
forth
the
matter
,
for
then
they
will
all
be
Nunnes
,
they
will
neuer
marrie
,
nor
knowe
what
a
man
meanes
,
so
long
as
they
liue
,
whereas
they
meane
nothing
so
muche
as
the
contrarye
:
but
lette
them
be
courted
after
another
sorte
,
and
as
you
would
saye
,
proffer
them
the
common
courtesie
,
it
is
not
so
soone
offered
,
as
willingly
enterteyned
:
for
when
they
know
the
depth
of
his
deuotion
,
they
sound
his
affection
by
their
owne
desire
,
&
they
suppose
he
will
be
quickly
lost
,
if
not
lightely
loued
:
and
thus
they
féede
some
wyth
lookes
,
and
other
with
loue
:
some
wyth
wordes
,
and
other
with
workes
:
some
with
sporte
,
and
other
with
spite
:
some
with
pleasure
,
some
with
payne
:
some
with
fauoure
,
some
with
disdeyne
:
some
with
losse
,
some
with
gayne
,
that
I
thinke
their
insatiable
desire
would
haue
as
many
supplyes
,
as
they
haue
sleightes
of
alluring
.
And
these
are
the
slighte
practises
of
yong
women
,
whome
when
riper
yeares
,
and
alteration
of
estate
hath
well
grounded
in
the
perfection
of
their
science
,
then
they
begin
to
procéede
in
high
degrées
of
falsehoode
.
By
this
time
vse
hath
made
them
experte
,
and
impudence
hath
giuen
them
vtterance
of
déepe
dissembling
flatterie
,
but
now
they
haue
a
cloke
for
the
rayne
,
and
why
shoulde
they
bée
bashfull
?
before
they
masked
in
the
close
visordes
of
virginitie
,
but
nowe
they
daunce
with
the
figure
,
a
Saincte
in
their
hande
,
and
the
image
of
Diuels
in
theyr
heart
:
before
they
were
onely
molested
with
the
tyrannie
of
loue
,
but
nowe
they
are
vexed
with
hate
,
pressed
with
pryde
,
poysoned
with
disdeyne
,
haunted
with
iealousie
,
and
plagued
with
suspition
,
and
the
least
of
them
all
(
if
it
lay
in
their
power
)
is
as
muche
as
a
mans
lyfe
is
worth
,
for
the
nature
of
them
all
is
in
extreames
,
in
so
muche
,
that
eyther
they
loue
affectionately
,
whiche
is
seldome
,
or
else
they
hate
deadly
(
whyche
is
common
:
)
they
are
too
proude
or
too
sluttishe
,
too
fonde
or
too
frowarde
,
too
pleasaunte
or
too
péeuishe
,
too
muche
fawning
or
too
scornefull
,
too
much
familiar
or
too
strange
,
too
shéepishe
or
too
shrewishe
,
too
apish
or
too
lumpishe
:
so
that
all
their
affections
are
without
meane
,
and
theyr
passions
without
measure
,
as
soone
surprised
in
delight
,
&
as
soone
confounded
with
sorrow
,
soone
quickned
with
hope
,
and
as
soone
drowned
in
despayre
,
soone
wéeping
,
soone
laughing
,
and
accordyng
to
the
Prouerb
,
Soone
ripe
,
soone
rotten
,
And
seldome
seene
,
is
soone
forgotten
.
They
are
Lawlesse
,
for
they
choose
whome
they
like
,
and
refuse
when
they
list
:
but
yet
they
are
conscionable
,
for
they
woulde
haue
all
thinges
in
common
.
So
they
are
liberall
,
but
it
is
of
other
mens
goodes
:
they
are
pitifull
,
bycause
they
would
haue
no
man
want
that
which
they
desire
:
&
they
are
courteous
,
bycause
they
would
be
courted
.
Mantuan
likeneth
them
to
a
Northeast
winde
,
whiche
beareth
off
cloudes
at
the
first
puffe
,
and
drawes
them
back
again
with
a
false
encountring
blast
.
So
women
,
when
they
perceiue
the
deuotion
of
men
to
be
cold
,
or
their
owne
beautie
to
be
diminished
by
tract
of
time
,
them
begins
the
knowledge
of
their
cunning
to
be
expressed
,
&
the
full
perfection
of
arte
to
bée
practised
:
they
will
not
haue
their
smooth
browes
with
vntimely
wrincles
to
be
defaced
,
nor
their
comely
chéekes
of
the
roseal
coulour
so
sone
to
be
defrauded
,
it
wer
vniust
to
suffer
their
beauty
to
decay
for
want
of
reprations
,
which
is
the
chief
cause
of
their
maintenance
.
How
should
they
be
knowen
for
images
,
vnles
they
be
curiously
painted
?
how
should
they
be
taken
for
Sainctes
,
if
they
were
not
gorgeously
attired
?
and
how
shoulde
they
be
honoured
for
Goddesses
,
if
glistering
in
golde
,
the
maiestie
of
their
person
should
not
be
fully
furnished
?
yea
,
they
kembe
,
they
curle
,
they
pinke
,
they
purle
,
they
streyne
,
they
fayne
,
they
wrinch
,
they
pinch
,
and
all
to
insinuate
so
fine
a
carcasse
with
alluring
lookes
,
into
the
practise
of
follie
.
And
dare
you
call
them
weake
,
which
in
force
haue
vanquished
the
strongest
?
and
no
maruell
,
for
what
man
hathe
euer
bin
so
strong
,
but
hathe
bin
vanquished
by
fonde
desires
of
lust
?
had
Hercules
bin
burned
?
had
Giges
bin
slayne
?
hadde
Dionisius
bin
murthered
?
had
Anchus
,
the
sonnes
of
Arcinoë
,
Cyrus
,
and
other
innumerable
Kings
and
Princes
,
dyed
of
mischiefe
,
but
by
the
onely
treason
of
women
?
what
shoulde
I
speake
of
warres
,
sith
Troy
,
the
chiefe
Citie
of
all
Asia
,
was
for
a
womans
sake
sackt
,
wasted
,
and
lefte
,
desolate
?
I
loth
to
recite
Paricides
,
though
Scilla
murthered
hir
father
Nisus
,
and
caried
his
heare
for
a
signe
of
loue
to
his
enimie
King
Minos
,
which
scornefully
refused
the
gift
and
abhominable
giuer
,
such
are
the
frutes
of
lust
,
and
outragious
desires
of
women
.
And
are
they
to
bée
thought
simple
,
which
in
wiles
haue
begiled
the
wisest
?
and
true
it
is
,
for
who
hath
euer
bin
deceyued
,
where
he
hathe
neuer
faithfully
trusted
?
and
whome
shuld
a
man
trust
,
if
not
his
owne
wife
,
with
whome
he
liues
,
for
whome
he
toyles
,
in
whom
he
ioyes
,
and
from
whome
he
should
receyue
most
loyal
loue
,
and
most
comfortable
delight
?
But
alas
,
in
stead
of
comforte
,
they
giue
care
to
their
husbands
,
in
stead
of
ioy
,
they
bring
sorrow
,
for
meate
mourning
,
for
drinke
dolor
,
for
rest
vnquietnesse
,
for
safety
perils
,
for
peace
discord
,
and
at
last
,
for
his
good
desertes
,
he
is
requited
with
the
vile
rewarde
of
mischiefe
.
Was
not
Albinus
the
firste
King
of
the
Lombardes
,
shamefully
murthered
by
his
faire
spouse
Rosamund
?
was
not
Agamemnon
serued
after
the
same
sorte
wyth
hys
vnchast
wife
Clytemnestra
?
howe
spedde
the
wisest
of
them
all
?
Were
not
Salomon
,
Dauid
,
Caesar
,
Antonius
,
Tully
,
Marcus
Aurelius
and
others
,
abused
by
the
sleightes
of
their
wiues
and
women
?
And
therefore
who
is
nowe
so
fonde
but
wyll
learne
to
bridle
the
affections
of
lust
?
who
is
so
blinde
that
sées
not
the
false
entycementes
of
follie
?
and
who
so
doltishe
that
will
doate
vppon
suche
kytes
of
Cresides
kynde
?
It
is
better
with
Phirimus
the
beautifull
young
Romaine
,
to
deface
the
Maiestie
of
comely
fauour
and
beautie
,
than
with
Narcissus
to
be
confounded
with
his
owne
follie
:
it
is
more
commendable
with
Alexius
to
forsake
the
concupisence
of
the
fleshe
,
and
folow
the
swéete
contemplation
of
wisedome
,
than
with
vnhappie
Cephalus
to
séeke
the
tryall
of
faithlesse
folke
,
and
fal
into
the
snares
of
ineuitable
mischiefe
.
But
in
any
wyse
I
would
not
haue
the
vertuous
women
&
modest
virgines
herewith
offended
:
For
the
reprehension
of
Vice
increaseth
the
glorie
and
prayse
of
Vertue
,
none
otherwyse
,
than
the
beautie
of
the
swéete
Rose
more
brauelye
shewes
it selfe
being
set
amongst
Nettles
,
and
the
Sunne
appeareth
more
glorious
in
sight
after
the
darke
clowdes
and
droupyng
shades
of
nyght
is
banished
.
And
to
the
rest
I
tel
this
tale
to
stop
their
own
enuious
conceit
,
&
self
hurting
imagination
.
There
was
a
Lady
of
base
birth
,
&
borne
in
a
barbarous
countrey
,
which
by
the
fauour
of
blinde
fortune
was
raised
vnto
the
stage
of
honour
,
wherein
bluntly
behauing
hir self
,
aswel
towardes
hir
equals
as
inferiours
,
shée
was
generally
mislyked
of
all
sortes
,
in
somuche
as
hir
husbande
also
at
length
began
to
estrange
himself
vnto
hir
,
whose
sad
lokes
she
ouer
hastily
suspecting
,
or
whither
it
be
that
a
continual
feare
vexeth
the
guiltie
minde
(
I
cannot
tell
)
but
she
runnes
hastily
to
méete
a
secret
friende
of
hirs
which
was
then
comming
out
of
the
fields
with
his
gown
in
his
neck
,
&
a
lame
Crow
whose
wings
he
had
maimed
in
his
hand
,
and
sodainely
bemoned
hir
case
vnto
hym
howe
infortunate
she
was
to
be
suspected
without
cause
,
with
an
ample
discourse
of
hir
misfortunes
:
The
Gentleman
knowing
hir
disease
to
haue
procéeded
onelye
from
the
ielousie
of
hir
own
conceit
,
had
thought
to
haue
giuen
hir
good
counsaile
in
playne
termes
,
but
he
was
disappoynted
by
the
comming
of
hir
husband
,
which
sodeinelye
came
vpon
them
vnwares
,
and
therfore
he
gaue
hir
this
riddle
for
an
answere
before
hir
husbands
face
:
Madam
saith
he
,
you
demaund
what
was
the
cause
that
I
spoiled
this
carren
Crowe
which
as
you
say
was
innocent
,
&
true
it
is
,
but
yet
sitting
in
the
top
of
a
trée
safely
shrowded
from
sight
,
shée
could
not
be
content
,
but
discouered
hir self
by
hir
owne
naturall
voice
,
which
is
vnpleasant
for
any
man
to
heare
:
And
therfore
hath
bin
subiect
to
this
mischance
as
you
sée
,
whereof
in
my
iudgement
hir selfe
hath
bene
the
chiefe
occasion
.
And
herewith
smiling
,
they
went
in
all
togither
,
&
the
Gentleman
rounding
in
hir
eare
,
thus
expounded
his
ridle
.
So
Madam
I
doubt
(
sayeth
hée
)
that
the
too
muche
declinyng
vnto
your
owne
natural
disposition
,
hath
bene
the
onely
cause
that
the
winges
of
your
worthie
Fame
are
now
galled
with
the
spitefull
shotte
of
suspition
.
And
surely
so
it
falles
out
many
tymes
wyth
those
(
which
are
not
very
cunning
dissemblers
)
that
while
they
intende
to
coulour
theyr
craft
by
dissimulation
,
they
vnwarily
discouer
them selues
by
the
force
of
their
naturall
affection
,
for
nature
is
aboue
arte
in
the
ignorant
:
And
Vertue
aboue
all
things
is
estéemed
of
the
wyse
.
Of
Dyce
play
.
CHAP.
7.
AS
there
be
dyuers
&
sundry
exercises
of
the
bodye
which
are
holesome
,
bycause
by
them
both
strength
is
worthily
increased
,
and
health
as
warily
mainteyned
:
So
there
be
many
vnprofitable
sportes
,
vnlawfull
games
,
and
leude
practises
,
which
infecte
the
body
with
diseases
,
pollute
the
minde
with
vices
,
spoile
the
necessary
goodes
with
vnthriftinesse
,
and
therefore
ought
of
all
men
to
be
shunned
and
abolished
.
For
if
we
make
our
sporte
and
game
to
delyght
,
why
shoulde
wée
toyle
so
muche
therein
moste
commonlye
to
our
owne
hynderaunce
and
disease
:
but
in
losse
is
no
delyght
,
in
payne
is
no
pleasure
,
neyther
is
there
anye
ioye
in
annoye
,
and
as
the
Poete
sayeth
,
Voluptatis
commendat
rarior
vsus
.
The
rare
practice
and
seldome
vse
commendeth
pleasure
moste
.
Lette
vs
take
for
example
amongest
so
manye
other
vnprofitable
disportes
,
the
only
immoderate
vse
of
Dyce
playe
,
wherein
if
the
pleasure
be
little
,
the
profite
is
lesse
:
if
the
chaunce
bée
doubtfull
,
the
choyce
is
harde
:
and
thoughe
the
commodities
are
vncertayne
,
yet
the
dysprofites
are
infinite
.
And
first
touchyng
the
Fame
and
creadyte
of
a
man
whyche
amongest
the
vertuous
is
estéemed
equall
wyth
lyfe
:
It
is
a
verye
harde
matter
inordinatly
to
followe
the
deceyptfull
practise
of
this
coosenyng
skyll
or
skilfull
coosenage
,
without
the
shamefull
marke
of
reproche
or
badge
of
open
infamye
.
For
(
besides
that
many
times
hée
is
constrayned
to
disappoynt
hys
especiall
good
friendes
of
sundrye
dayes
of
paiment
)
he
shall
be
forced
to
make
suche
shiftes
of
descant
and
hard
supplies
to
vnderprop
and
bolster
his
base
estate
,
that
at
the
yeares
ende
he
shal
be
driuen
to
fly
,
not
for
feare
of
his
enemyes
,
but
least
hée
be
pursued
of
his
best
friendes
,
and
to
shroud
hym selfe
in
corners
farre
from
the
sight
of
the
scornefull
.
And
is
it
not
a
scornfull
thyng
in
déede
that
the
absence
of
friendes
shoulde
be
desired
,
and
not
their
moste
comfortable
presence
embraced
?
O
moste
miserable
estate
,
where
friendes
are
feared
,
and
enemyes
nothyng
mystrusted
:
And
howe
farre
from
punyshement
,
can
hée
be
whose
countenaunce
bewraieth
hym selfe
guiltie
?
how
farre
from
iudgement
whose
conscience
accuseth
him
?
and
how
frée
from
imprisonment
can
he
be
which
is
in
euery
mans
debt
&
danger
?
And
thus
is
the
fame
&
good
name
of
euerye
man
no
sooner
in
question
,
than
when
he
is
knowen
to
be
a
common
gamester
.
Then
then
folowes
the
riotous
effusion
of
hys
goodes
and
landes
,
whiche
is
euen
as
lamentable
.
From
hence
commes
likewise
such
swearing
,
such
blaspheming
,
such
fretting
,
such
fuming
,
such
brawling
,
suche
blading
,
that
oftentimes
their
solace
is
turned
into
sin
,
their
gaine
into
griefe
,
and
their
pastimes
into
mischiefe
.
But
oh
ye
witlesse
folke
,
or
wilfull
youth
,
howe
long
shall
these
selfe-wrongs
oppresse
you
?
howe
long
wil
you
forsake
true
libertie
,
and
séeke
to
be
coupled
in
the
straight
yoake
of
bondage
?
for
it
is
not
fréedome
to
bée
licentious
,
nor
libertye
to
lyue
Idle
:
if
you
loue
sporte
,
is
it
not
thereby
to
delight
?
but
howe
can
that
be
pleasaunt
that
is
hurtefull
?
if
thou
séeke
pleasure
is
it
not
profitable
vnto
life
?
and
why
doe
you
then
runne
headlong
vnto
mischiefe
,
but
rather
learne
of
Nature
that
life
is
moste
swéet
,
and
remember
the
Poet
Palengenius
that
saith
,
death
can
by
no
meanes
come
too
late
.
But
to
late
commes
had
I
wist
,
walking
in
solitarie
places
,
shunning
the
companie
of
his
familiars
,
and
reasoning
wyth
himselfe
like
a
man
distraught
out
of
hys
senses
,
with
,
what
a
wretch
am
I
,
that
haue
thus
rigorously
wasted
my
goods
,
impayred
my
good
health
,
and
hardly
escaped
the
foule
daunger
and
losse
of
life
?
why
dyd
I
not
erste
restraine
suche
fansies
?
and
why
do
I
not
yet
follow
the
perswasions
of
good
counsayl
?
but
alas
,
late
witte
and
vnfruitfull
Wisdome
,
are
the
nexte
neyghbours
vnto
folly
.
And
perhappes
while
he
is
thus
layde
on
his
carefull
bedde
,
complayning
to
himselfe
of
his
losse
,
the
rest
of
his
play-fellowes
haue
friendly
diuided
the
spoyle
,
and
by
this
time
huffing
,
scoffing
and
quarelling
in
streates
amongst
the
rest
of
their
ruffianly
companions
.
Is
this
a
life
or
rather
death
?
nay
not
so
good
,
for
death
is
the
only
ende
of
suche
mischiefe
:
then
is
it
a
most
wretched
life
that
is
neuer
frée
from
troubles
.
Therfore
as
the
exercise
of
Chiualrye
is
profitable
to
the
common
wealthe
,
the
practises
of
strength
and
actiuitie
,
holesome
for
the
bodye
:
and
the
vse
of
Dice
,
Cards
,
and
other
disportes
,
good
to
recreate
the
minde
:
So
the
immoderate
abuse
of
them
all
,
is
not
commendable
,
but
hurtefull
and
pernicious
,
and
therefore
of
all
degrées
and
sortes
of
people
necessarye
to
bée
refrayned
and
warelye
eschewed
.
Of
Trauel
.
CHAP.
8.
AMongst
all
the
trades
of
life
practised
in
sundrye
sorte
,
since
the
beginning
of
the
world
,
there
is
none
more
auntient
and
agréeable
vnto
the
Nature
of
man
than
Trauel
.
For
as
the
foule
is
bred
to
flye
,
fish
to
swimme
,
the
worme
to
créep
,
as
naturally
enclyned
to
that
kind
of
motion
:
So
is
man
likewise
addicted
vnto
labour
,
and
paines
taking
,
euen
from
the
first
daye
of
his
birth
,
vnto
the
last
houre
of
his
life
.
And
as
birdes
flye
not
all
one
waye
,
but
some
to
the
hilles
,
other
into
the
fieldes
,
and
these
vnto
the
water
:
Euen
so
of
diuerse
men
diuerse
dispositions
,
and
not
all
inclyned
to
one
conuersation
,
and
trade
of
liuing
.
For
what
common
wealth
(
I
pray
ye
)
can
consist
of
one
only
Art
and
Societie
?
or
what
realme
so
ryche
,
what
nation
so
fertile
,
that
néedeth
no
forraine
help
&
suggestion
?
Surely
none
so
absolute
and
perfect
of
it selfe
,
but
shall
daylye
bée
forced
to
séeke
out
&
willingly
embrace
the
commodities
of
others
,
whyche
howe
can
you
attaine
without
Trauell
?
Then
if
the
good
estate
of
euery
common
wealth
dependeth
much
vpon
trauell
,
no
doubte
the
frequent
vse
thereof
is
no
lesse
worthy
to
bée
allowed
and
maintayned
,
than
the
greate
and
continuall
commodities
thereby
gotten
,
are
gladly
to
be
receyued
and
embraced
.
The
which
trade
we
sée
specially
to
be
maintayned
and
practised
by
thrée
sortes
of
men
,
that
is
,
merchaunts
,
Legates
,
and
aduenturers
.
To
declare
the
effectes
of
them
al
,
I
thinke
it
not
néedful
,
for
though
the
gaines
of
the
Merchaunts
is
great
,
yet
I
estéeme
the
commodities
&
glory
of
the
other
to
be
greater
bicause
how
much
it
excelleth
bene
viuere
quàm
viuere
,
it
is
not
vnknown
to
the
learned
.
Then
sparing
the
Merchants
in
their
traffique
,
now
we
wil
return
to
the
Legates
&
aduenturers
,
&
accompany
them
only
in
this
short
discourse
of
Trauel
.
whose
studious
minds
in
paineful
trauel
,
hath
from
time
to
time
aswell
procured
the
quiet
estate
of
this
realme
,
as
with
forraine
treasure
wonderfullye
enriched
the
same
.
These
therfore
be
they
which
dayly
hazard
themselues
,
their
liues
,
and
all
that
they
haue
,
in
the
faithfull
seruice
of
their
Prince
&
country
,
which
following
the
steps
of
famous
Knights
,
and
valiaunt
Counquerors
,
account
the
wide
circuite
of
the
whole
world
,
their
own
natiue
soile
,
and
finallye
,
whiche
for
their
ventrous
actes
and
worthye
mindes
,
deserue
to
be
written
,
in
the
Bookes
of
euerlastyng
memorie
.
The
noble
charge
of
Embassage
to
bée
of
great
waight
and
importaunce
,
I
note
especially
in
these
two
points
.
First
by
the
dignitie
of
the
person
(
who
for
the
moste
part
being
out
of
the
number
of
the
most
excellent
,
wise
and
learned
sorte
)
is
alwayes
no
lesse
honourablye
receyued
,
and
worthylye
entertayned
in
the
discharge
of
his
Embassage
.
Againe
,
the
moste
auntient
vse
,
and
inuiolate
custome
of
libertie
in
all
landes
by
the
lawe
of
armes
graunted
vnto
Legates
and
Ambassadors
,
expresly
sheweth
the
great
power
and
dignitie
of
their
charge
and
calling
.
And
firste
I
take
witnesse
of
Herodotus
,
whiche
writing
of
the
continuall
warres
betwéene
the
Gretians
and
Barbarians
,
noteth
for
a
wonder
that
shamefull
fact
of
the
Athenians
,
which
vpon
a
time
did
moste
villanously
murder
the
Legates
of
Darius
.
But
Xerxes
shortly
after
pardoned
their
scouts
(
being
taken
and
condemned
by
the
Marshall
of
the
fielde
)
which
before
hadde
murdred
his
fathers
Embassadors
.
A
notable
example
of
Magnanimitie
in
a
barbarous
Prince
,
which
disdained
the
malice
of
his
enimies
.
And
to
speak
of
Trauel
,
we
haue
heard
,
that
the
auntient
Pilgrims
were
wont
to
vse
manye
superstitious
ceremonies
,
but
amongst
them
al
I
note
thrée
speciall
points
worthy
and
necessary
to
be
vsed
of
all
men
.
And
firste
they
had
a
guide
to
direct
them
:
secondly
they
hadde
commonlye
a
staffe
to
staye
them
:
and
lastlye
,
they
vsed
to
bathe
their
féete
in
the
euening
,
that
they
mighte
we
maye
vse
for
a
staffe
to
leane
vnto
in
the
daungers
of
Trauell
.
For
if
Iupiter
himselfe
woulde
vouchsafe
to
drawe
vppe
into
Heauen
some
mortal
wight
,
meaning
to
shewe
hym
all
the
celestiall
ioyes
&
pleasures
of
the
worlde
,
in
vaine
were
the
fruition
and
sighte
thereof
vnto
him
(
sayth
Cicero
)
vnlesse
he
hadde
some
friende
or
other
,
to
whome
he
mighte
imparte
and
disclose
these
highe
profits
and
commodities
aforesaid
:
wherevnto
alludeth
also
the
Poet
Iuuenall
in
this
verse
,
Sciretuum
nihil
est
nisi
te
scire
hoc
sciat
alter
.
Then
sith
we
are
so
naturally
enclined
to
Societie
,
and
that
no
friendeshippe
is
to
be
compared
to
that
which
likenesse
of
nature
and
disposition
hathe
linked
togither
,
whiche
causeth
equall
mindes
to
be
affected
either
vnto
other
,
whereby
the
true
knotte
of
friendshippe
is
knitte
,
according
vnto
Pithagoras
,
of
one
minde
in
two
bodies
,
it
appeareth
howe
necessarie
a
thing
is
Societie
and
fellowshippe
in
Trauaile
,
whiche
Marcus
Cicero
hathe
so
fittely
expressed
in
the
persons
of
Caius
Lelius
,
and
Publius
Scipio
Affricanus
,
that
you
woulde
thinke
them
alyue
familiarlye
talking
wyth
you
,
touching
the
friendshippe
betwéene
them
vsed
,
whiche
not
onelye
in
house
and
harboure
,
peace
and
warre
,
prosperitie
and
aduersitie
,
but
euen
in
long
Peregrination
and
Trauaile
was
all
one
.
And
howe
can
the
life
of
anye
man
be
so
solitarie
,
that
he
is
not
constrained
to
delighte
in
mutuall
loue
and
societie
?
what
is
more
pleasaunte
than
to
haue
so
faythfull
a
friende
,
to
whom
thou
maiste
committe
secreates
as
safely
as
to
thy selfe
,
who
in
wrath
doeth
equally
reioice
,
and
in
pouertie
lament
with
thée
?
But
here
I
doe
not
meane
the
common
Familiaritie
and
good
fellowshyppe
whyche
is
pretended
nowe
amongest
diuers
,
nor
of
the
naturall
affection
of
brothers
and
kinsfolkes
,
whiche
euen
nowe
as
in
Ouides
dayes
,
Fratrum
quoque
gratia
rara
est
.
But
I
meane
the
true
and
vertuous
knotte
of
faithfull
friendshippe
,
as
is
aforesaide
:
The
force
whereof
doth
chiefly
appeare
in
this
,
that
of
so
many
kindes
of
Societies
,
which
Nature
hathe
procured
,
it
is
onelye
so
stricte
and
rare
,
that
it
cannot
be
well
possest
of
manye
,
but
fewe
in
number
,
and
that
is
two
at
the
moste
,
of
whiche
sorte
were
Alexander
and
Ephestion
,
Titus
and
Gisippus
,
Pilades
and
Orestes
,
Damon
and
Pithias
,
Phocion
and
Nicocles
,
wyth
Publius
Scipio
and
Caius
Lelius
aforesaid
,
whose
liues
were
so
deare
of
the
one
vnto
the
other
,
that
for
the
most
parte
they
contended
whose
death
should
first
celebrate
their
louing
fame
and
memorie
,
supposing
their
glorious
death
to
be
better
than
vnhappie
life
with
losse
of
friendshippe
.
Such
is
the
force
of
Loue
,
that
it
vanquisheth
tirants
,
conquereth
the
malice
of
the
enuious
,
and
reconcileth
mortall
foes
vnto
perfect
loue
and
amitie
,
insomuche
,
that
they
are
worthily
saide
to
take
the
lighte
of
the
Sunne
oute
of
the
worlde
,
whiche
exclude
friendshippe
from
the
life
of
men
.
And
surely
this
so
good
a
vertue
is
rather
to
bée
perswaded
by
example
of
life
,
than
subtilty
resoning
.
Although
I
cannot
omit
the
great
prudence
of
Virgil
,
who
considering
,
that
as
friendshippe
is
alwaies
necessarie
,
and
neuer
oute
of
season
,
so
in
trauaile
moste
requisite
,
faineth
vnto
Aeneas
in
his
long
trauels
&
perillous
aduentures
a
faithfull
friende
and
companion
,
whome
he
calleth
Achates
,
of
the
worde
Achos
,
which
is
sorrowe
and
care
,
signifying
thereby
,
that
nothing
so
muche
behoueth
a
Prince
or
Captaine
,
as
to
haue
a
care
and
especiall
regarde
of
his
charge
and
companions
in
trauaile
,
whiche
appeared
in
Aeneas
,
as
well
by
the
greate
liberalitie
he
vsed
,
as
occasion
and
facultie
serued
,
as
also
by
the
noble
courtesie
and
comfortable
wordes
he
gaue
them
in
most
daungerous
aduersitie
.
And
for
the
laste
point
to
be
touched
,
we
wil
(
rather
garnishing
the
mind
than
hardning
the
body
)
bathe
oure
heartes
in
Humilitie
,
arming
our selues
with
Patience
and
Courtesie
,
and
learne
of
him
whiche
iudgeth
it
the
duetie
of
a
stranger
to
apply
his
own
businesse
,
not
regarding
other
mens
affaires
,
and
to
bée
nothing
curious
,
and
inquisitiue
in
a
straunge
common
wealth
,
and
as
it
becommeth
not
a
Gentleman
proudly
to
aduance
himselfe
at
home
,
so
he
must
not
ouerbashfully
behaue
himselfe
abroade
.
And
lastly
,
there
is
nothing
more
commendable
in
any
kind
of
attempt
,
then
to
procéede
in
the
purpose
vnto
the
ende
&
ful
determination
.
For
according
to
the
Poet
,
Est
aliquid
prodi
tenus
si
non
datur
vltra
.
And
thus
muche
is
hitherto
spoken
touching
the
necessarie
order
of
Trauell
,
whiche
,
whosoeuer
doeth
obserue
,
(
no
doubte
)
he
shall
receiue
and
enioy
the
vnspeakable
pleasures
and
commodities
therin
contained
.
And
with
the
accomplishment
of
hys
studious
minde
be
sure
at
length
to
reape
the
rewarde
whiche
is
painefully
earned
,
and
therefore
moste
worthily
obteyned
by
labour
and
Trauel
.
It
resteth
now
to
shewe
and
sette
forth
the
highe
treasure
and
commodities
of
Trauell
,
whiche
,
bicause
they
are
infinite
,
belonging
as
wel
to
the
body
as
the
mind
,
it
is
good
to
restraine
so
large
a
scope
and
ample
matter
,
into
a
lesse
roomth
and
more
compendious
stile
.
Leauing
then
the
reste
which
is
superfluous
,
we
will
(
stil
fauouring
the
minde
)
prosecute
onely
suche
ioyfull
treasure
and
profitable
pleasure
,
as
by
vertuous
actes
of
noble
mindes
alreadie
hath
bene
and
is
still
to
be
gotten
and
atteyned
in
Trauell
.
Wherein
who
doth
not
sée
howe
sure
and
skilfull
a
schoolemastres
is
experience
,
which
not
without
continuance
and
labour
is
reteyned
?
For
if
all
thinges
are
atchieued
by
these
thrée
instrumentes
,
that
is
,
Arte
,
Vse
and
Exercise
,
which
are
euen
the
guides
of
experience
,
wée
must
of
force
séeke
and
embrace
the
same
as
the
chiefe
worker
and
maistresse
of
this
trade
and
facultie
.
And
as
arte
is
an
ayde
,
&
helper
of
nature
,
so
is
experience
the
triall
and
perfection
of
arte
.
For
of
experience
commeth
prudence
,
by
prudence
knowledge
,
by
knowledge
wisdom
,
than
the
which
nothing
is
more
precious
and
diuine
.
Neyther
would
I
haue
any
man
suppose
this
to
be
spoken
(
Pinguiminerua
)
as
touchyng
bare
practise
,
which
without
knowledge
as
it
is
lame
and
vnperfect
,
so
being
directed
by
science
it
worketh
the
perfection
&
dignitie
of
the
same
.
Let
vs
take
for
example
the
curious
arte
of
Cosmographie
,
not
straying
farre
from
the
purpose
,
wherein
if
I
shoulde
take
occasion
to
talke
of
that
parte
of
the
worlde
which
is
called
Terra
Habitabilis
,
the
mayne
lande
inhabited
,
whereof
accordyng
to
the
auncient
wryters
there
are
thrée
partes
,
Europa
,
Africa
,
&
Asia
:
the
leaste
of
them
in
quantitie
is
Europa
,
wherein
we
are
conteyned
,
the
head
Citie
whereof
is
Rome
,
nexte
vnto
that
is
Africke
,
wherein
Carthage
is
chiefe
,
an
earnest
follower
and
imitator
of
the
Empyre
of
Rome
:
but
the
greatest
parte
is
Asia
,
whereof
in
tymes
paste
the
principall
Citie
was
Troye
.
And
so
to
describe
the
seas
that
deuide
them
all
either
from
other
,
and
yet
enuironed
rounde
aboute
with
the
same
,
myght
I
not
well
be
likened
to
a
blynde
man
iudgyng
colours
,
that
talke
of
suche
thinges
by
hearesay
,
which
I
cannot
as
Occulatus
testis
partely
witnesse
and
reporte
:
Then
let
vs
rather
say
with
Tully
,
that
it
is
better
to
practise
and
doe
aduisedly
,
than
to
thinke
and
imagine
neuer
so
wysely
.
Wherein
:
as
I
woulde
withe
my selfe
able
not
to
exhorte
onelye
,
but
to
persuade
anye
worthie
and
fitte
persons
hereunto
.
So
do
I
not
hereby
greatly
animate
or
encorage
the
rude
sorte
beyng
ignorant
of
affayres
,
to
suche
kynde
of
Trauell
:
For
euen
as
we
sée
in
the
bodies
of
men
diuers
formes
,
whereby
some
are
swyfte
to
runne
,
some
light
to
leape
,
and
other
strongly
made
to
wrestle
:
So
lykewyse
the
varieties
of
the
mynde
are
more
in
number
,
and
therefore
all
men
are
not
of
one
disposition
,
which
diuersitie
of
natures
full
wisely
did
Pithagoras
consider
,
when
he
lykened
the
life
of
man
vnto
a
common
faire
or
solemne
assembly
,
whereunto
did
many
resorte
for
earnest
occasion
of
businesse
and
affayres
,
and
others
to
beholde
the
same
,
whome
hée
onelye
iudged
to
haue
the
quyet
lyfe
,
and
all
the
rest
to
be
vexed
wyth
continuall
cares
and
perturbations
of
the
mynd
:
which
tranquilitie
and
contented
lotte
of
lyfe
,
he
applied
vnto
the
wyse
Philosophers
whom
he
supposed
for
this
cause
to
be
borne
and
brought
foorth
into
the
world
,
that
they
might
by
contemplation
search
out
the
secretes
of
nature
,
and
discerne
the
sundrye
dispositions
of
men
.
Then
if
the
nature
of
a
Philosopher
or
wyse
man
be
,
to
behold
as
it
were
in
a
glasse
by
speculation
,
the
hydden
secretes
of
nature
,
of
sundrye
one
cause
the
dyuerse
effectes
,
and
the
variable
estate
of
mankynde
,
as
is
aforesayd
:
Surelye
it
behooueth
these
kynde
of
men
very
muche
,
if
there
be
anye
suche
lefte
,
accordyng
to
the
example
of
theyr
auncestours
,
to
bestowe
some
tyme
in
Trauayle
,
whereby
they
myght
the
better
profite
others
,
and
be
better
instructed
them selues
,
whiche
if
they
be
the
Citizens
of
the
whole
worlde
to
whome
all
countreys
are
in
common
,
why
shoulde
they
doubt
to
enioye
that
heritage
or
patrimony
which
others
in
tymes
past
dyd
extort
by
wisedome
from
Tyrannes
?
or
if
they
them selues
be
perfect
,
why
shoulde
they
childishly
feare
the
corrupt
maners
of
others
,
but
rather
by
the
integritie
of
their
lyues
,
séeke
to
reforme
and
instructe
those
that
be
rude
and
imperfect
.
For
this
cause
the
diuine
Philosopher
Plato
,
whose
fame
had
ouerspread
all
Greece
,
sayled
ofte
into
Scicilia
,
partly
tendryng
the
miserable
estate
of
that
countrey
,
whose
lot
was
often
to
be
ruled
and
infested
with
Tyrantes
,
whome
he
by
the
admiration
of
his
wisdom
compelled
vnto
goodnesse
,
and
not
foreslowing
his
fame
and
honour
thereby
gotten
,
perseuered
in
the
same
,
which
semed
by
the
ambitious
answere
he
made
vnto
him
that
asked
,
why
(
forsakyng
his
countrey
and
yelding
him selfe
vnto
perils
and
dangers
)
he
did
neglect
the
building
of
his
Tombe
according
to
the
maner
of
the
Grecians
,
bicause
saith
he
Primum
nomen
deinde
vero
monumenta
:
First
we
must
win
honour
,
fame
and
good
name
,
and
thereby
celebrate
the
woorthie
Tombe
and
monument
of
euerlastyng
memorie
.
He
resorted
vnto
the
Court
of
Dionisius
the
tyraunt
,
which
grudged
at
his
fame
and
the
increase
of
his
honour
,
whiche
Plato
perceiuyng
,
craued
lycence
to
speake
with
Dionisius
,
which
beyng
graunted
,
he
vsed
thys
kynde
of
reasonyng
:
If
your
Maiestie
should
knowe
of
any
man
(
saith
Plato
)
that
came
into
Scicilia
wilfully
bent
to
doe
you
some
mischiefe
,
which
neuerthelesse
for
want
of
oportunitie
fayled
of
his
purpose
,
woulde
you
let
hym
escape
scotfrée
?
wherunto
the
Kyng
answered
,
no
surely
,
for
not
onely
the
déede
but
the
euyll
intent
is
to
be
punished
.
Then
Plato
vsed
this
obiection
:
but
if
another
well
disposed
person
shoulde
come
hither
to
doe
you
a
great
good
turne
,
&
cannot
for
want
of
oportunitie
performe
the
same
:
were
it
reason
hée
shoulde
be
lykewyse
neglect
and
dispised
?
The
Kyng
demaundyng
who
that
was
,
euen
Aeschines
sayd
Plato
,
a
man
for
vertuous
lyfe
and
ciuilitie
of
manners
to
be
compared
with
any
of
the
rest
of
Socrates
Schollers
,
who
hauynge
passed
manye
bitter
stormes
on
the
Sea
,
and
other
perilles
to
imparte
hys
wysedome
and
knowledge
vnto
thée
,
is
hytherto
despysed
.
This
commodious
speach
of
Plato
so
moued
the
Tyraunt
Dionisius
,
that
whereas
before
hée
disdeyned
,
now
he
embraced
Plato
,
and
was
earnestly
affected
towardes
Aeschines
.
Thus
we
sée
,
that
both
the
déedes
and
words
of
wise
men
directed
by
vertue
,
are
wonderfull
.
Anacharsis
the
Scithian
,
so
much
affected
the
desire
of
knowledge
,
that
he
traueyled
vnto
Athens
,
onelye
to
heare
the
wisedome
of
Solon
,
who
at
that
tyme
flouryshed
amongest
the
Athenians
,
in
so
muche
as
commyng
thyther
,
hée
boldely
badde
hym selfe
to
dynner
wyth
Solon
,
and
sent
hym
worde
that
Anacharsis
the
Scithian
coueted
both
to
be
his
guest
and
hys
Scholler
:
to
whome
Solon
aunsweared
by
hys
seruaunt
,
that
hospitalitie
was
wonte
to
be
amongest
men
in
theyr
owne
countrey
,
meanyng
that
betwéene
the
Athenians
&
Scithians
there
was
no
such
right
of
custome
:
at
the
which
answere
neuerthelesse
he
entred
into
the
house
of
Solon
,
saying
,
that
he
was
euen
nowe
in
hys
owne
countrey
,
&
therefore
ought
to
be
receyued
as
a
guest
,
wherwith
Solon
being
greatly
delighted
,
receiued
hym
courteously
euen
vnto
faythfull
familiaritie
and
friendeshyp
,
perceyuyng
by
the
first
wordes
hée
spake
,
his
philosophicall
mynde
,
whych
iudged
it
hys
natyue
soile
,
wheresoeuer
hée
was
well
entertayned
:
whiche
courtesie
towardes
Anatharsis
,
I
suppose
that
Solon
vsed
the
rather
,
doyng
that
vnto
others
whiche
hée
wished
vnto
hym selfe
:
for
not
long
tyme
after
,
scarce
sufficientlye
satisfied
,
eyther
wyth
the
honour
and
dignitie
so
hardlye
deserued
,
or
with
the
slender
reward
&
colde
consideration
of
the
Athenians
towards
him
,
which
aswel
by
wisedome
&
sadnesse
,
as
in
fained
fury
and
madnesse
,
had
profited
his
countrey
,
protesting
the
same
in
open
place
,
did
sodeinely
from
thence
saile
forth
into
Egypte
.
And
lastly
,
amongst
Philosophers
,
who
doeth
not
highly
commende
the
contented
mynde
of
Anaxagoras
,
which
after
long
peregrination
and
traueyle
in
the
searching
out
of
knowledge
,
at
his
returne
founde
his
patrimony
and
possessions
consumed
,
&
his
countrey
almost
desert
,
wherat
at
béeing
little
moued
with
impatience
or
sorowe
,
sayde
,
if
these
had
not
perished
,
my selfe
had
not
bin
saued
.
Oh
Philosophicall
minde
,
armed
with
Socraticall
patience
,
which
estéemed
not
the
value
of
riches
,
in
respecte
of
the
treasure
of
learning
,
nor
bewayled
the
losse
of
goodes
,
whereby
he
founde
the
diuine
knowledge
of
wisdome
.
And
thus
it
appeareth
,
that
those
things
are
prosperous
,
whiche
vnto
vs
sometime
séeme
infortunate
,
and
contrarywise
,
that
whiche
is
accompted
for
lucre
,
may
be
turned
into
losse
.
And
for
the
experience
of
knowledge
in
trauell
,
thys
may
be
sufficient
.
Nowe
haue
we
to
consider
chiefely
,
the
valiant
actes
,
and
aduentures
of
noble
minds
attempted
by
courage
and
magnanimitie
.
And
euen
now
violently
breaketh
out
Hercules
that
heroycall
wight
,
Hercules
Thebanus
,
the
sonne
of
Amphitrio
,
whiche
hauing
by
misfortune
slayne
his
brother
,
fledde
from
Tyrintho
,
vnto
Thebes
,
where
it
fortuned
this
Hercules
to
be
borne
,
and
after
that
he
had
there
shewed
the
first
proofe
of
hys
strength
and
prowesse
,
in
defence
of
that
Citie
,
beséeged
by
them
of
Minia
,
forthwith
deliuered
the
Sea
aboute
Spayne
and
Italy
,
from
a
number
of
Pirats
,
in
perpetuall
memorie
whereof
,
they
caused
two
greate
Rockes
to
be
set
vp
in
the
vttermost
corners
of
Spayne
and
Afrike
,
whiche
at
this
daye
are
called
Hercules
Pillers
:
from
whence
he
passing
into
Asia
,
conquered
and
slew
Laomedon
King
of
Troy
,
but
deliuered
the
possession
of
the
Kyngdome
to
Priamus
his
sonne
.
What
should
I
speake
of
those
twelue
high
aduentures
whiche
were
called
Hercules
laboures
,
which
would
carie
more
wonder
than
credit
to
be
pronounced
?
And
next
ensueth
the
high
courage
of
Alexander
the
great
,
whome
neither
Countrey
nor
kingdome
,
Monarch
or
Empire
,
no
not
the
wide
circuite
of
the
whole
world
,
was
wel
able
to
conteine
,
for
béeyng
but
.20
.
yeares
of
age
,
he
vndertooke
to
conquer
the
same
with
an
armie
prepared
by
his
father
Philip
,
which
was
in
number
.32000
.
fotemen
,
and
.4500
.
horsemen
,
hauing
no
Captayne
vnder
the
age
of
.60
.
yeares
,
bycause
that
not
in
their
legges
,
but
in
the
force
of
armes
they
shuld
place
the
hope
of
victory
.
In
the
first
yere
of
his
raigne
,
he
was
saluted
Emperour
of
Greece
,
but
béeing
contenned
of
the
Thebanes
,
that
they
should
thinke
him
in
courage
not
inferiour
vnto
Hercules
,
he
vanquished
the
Citie
by
force
of
armes
,
destroyed
it
,
&
sold
the
people
for
peasants
.
In
vaine
it
were
to
rehearse
the
Cities
&
townes
,
sith
the
countreys
&
kingdoms
were
almost
infinite
which
he
conquered
.
And
comming
firste
into
Asia
,
he
subdued
the
Persians
,
and
vanquished
all
the
Regions
extending
vnto
P●rigia
and
Scythia
,
where
mette
with
hym
Darius
wyth
a
mightie
army
at
Issus
,
but
his
legges
better
deserued
than
his
armes
,
for
béeyng
put
to
flight
,
he
left
his
mother
Sigambris
,
his
wife
,
and
hir
sisters
behind
,
to
encounter
with
Alexander
,
whome
notwithstanding
he
most
honourably
intreated
,
and
courteously
enterteyned
.
After
thys
,
he
was
honourably
receyued
at
Hierusalem
,
and
conquered
all
Egipt
,
where
entring
into
the
Temple
of
Hamon
,
he
was
worshipped
of
the
Priests
for
the
sonne
of
Iupiter
.
From
thence
he
trauelled
into
India
,
where
he
had
a
greate
conflict
wyth
Codrus
their
King
,
which
came
with
.60
.
other
Princes
,
and
foure
hundred
Elephantes
,
with
strong
munition
on
theyr
backes
,
againste
Alexander
,
and
yet
was
taken
and
restored
againe
vnto
his
kingdome
.
This
done
,
he
sent
forth
his
Nauie
into
the
East
Occean
Seas
,
to
searche
if
there
were
yet
any
other
part
of
the
world
to
be
conquered
.
The
long
trauels
,
&
hard
aduentures
of
Aeneas
,
which
by
the
wrath
of
Iuno
wer
hardned
,
&
by
the
fauourable
aspect
of
his
mother
Venus
lightened
,
I
leaue
vntouched
,
as
vnknowen
to
fewe
or
none
,
omitting
likewise
the
sondrye
conflictes
of
Hector
and
Achilles
,
Hanniball
,
and
Scipio
,
with
others
infinite
,
&
lastly
,
the
noble
actes
of
Iulius
Caesar
,
which
dyd
extend
euen
vnto
our
owne
natiue
Countrey
of
Britayne
,
where
I
can
not
let
passe
the
noble
entrance
of
Brute
the
Troiane
Captayne
,
and
firste
Conquerour
of
thys
land
,
then
inhabited
with
Giants
and
sauage
people
,
as
it
appeareth
sufficiently
by
the
iust
record
of
Chronographers
.
This
noble
Brutus
,
sonne
of
Siluius
,
whose
father
was
Ascanius
,
not
content
to
liue
as
a
subiect
in
Greece
,
whose
auncesters
had
bin
the
Princes
of
the
worlde
,
gathered
togither
an
army
of
the
Troians
,
and
furnished
themselues
with
Grecian
Shippes
,
in
despite
of
their
Kyng
Pandrasus
,
whiche
at
the
firste
refused
gently
to
supporte
them
in
their
voyage
,
but
afterwarde
was
contente
to
yéelde
to
the
request
of
the
Troyans
,
and
the
more
willingly
,
for
that
he
doubted
their
force
and
worthy
prowesse
;
for
that
Pandrasus
the
King
,
was
content
to
giue
his
daughter
in
mariage
with
Brutus
,
with
a
bountifull
dower
,
torwardes
the
furnishing
of
his
aduentures
,
and
forthwith
Brutus
,
with
his
army
,
called
from
Greece
,
into
the
Ilande
of
Leogitin
,
where
Brute
consulted
with
an
Oracle
,
from
whence
,
after
solemne
sacrifice
done
,
he
receyued
thys
answere
according
to
Cambrius
.
Brute
,
sub
occasum
solis
,
trans
gallica
regna
Insula
in
oceano
est
,
vndique
clausa
mari
:
Insula
in
oceano
est
,
habitata
Gigantibus
olim
,
Nunc
deserta
quidem
,
gentibus
aptatuis
.
Hanc
pete
,
namque
tibi
sedes
erit
illa
perennis
,
Hic
fiet
natis
altera
Troia
tuis
.
Hic
de
prole
tua
reges
nascentur
,
&
ipsis
,
Totius
terrae
subditus
orbis
erit
.
Which
Verses
are
thus
Englished
by
Holinshead
.
Brute
farre
by
Weast
,
beyond
the
gallicke
land
,
is
found
An
I
le
,
which
with
the
Occean
seas
inclosed
is
about
,
Where
Giants
dwelt
somtimes
,
but
now
is
desert
ground
Most
mete
wher
the
maist
plan
thy self
with
all
thy
route
.
Make
thither
wards
with
spede
,
for
ther
thou
shalt
find
out
An
euer
during
seate
,
and
Troy
shall
rise
anewe
Vnto
thy
race
,
of
whome
shall
Kings
be
borne
no
doubt
That
with
their
mighty
force
the
world
shal
hole
subdue
.
And
héerewith
Brutus
,
glad
to
haue
receyued
so
certayne
an
aunswere
from
the
Oracle
,
departed
to
hys
Shyppes
,
and
came
along
the
coastes
of
Afrike
,
where
hée
mette
wyth
the
rest
of
the
Troians
that
came
away
with
Anthenor
,
whose
Captayne
was
Corineus
,
and
so
ioyning
both
armyes
togyther
,
they
came
into
the
coastes
of
Britayne
,
where
after
sundrye
conflictes
had
wyth
the
Giantes
there
inhabiting
,
they
destroyed
the
sauage
people
,
and
long
tyme
possessed
the
land
in
quiet
peace
and
tranquilitie
,
as
appeareth
more
at
large
in
the
Chronicle
:
so
that
we
maye
sée
what
the
state
of
Countreys
are
and
haue
bene
,
whyche
by
the
paynefull
trauels
of
worthye
Conqueroures
,
haue
bin
from
time
to
time
of
barbarous
people
broughte
to
a
most
ciuill
gouernemente
,
whyche
kynde
of
trauell
besides
an
infinite
number
of
pleasaunt
commodities
,
hath
in
it selfe
so
closely
conteyned
a
certayne
kynde
of
naturall
inclination
,
that
it
causeth
diuers
men
of
sundrye
myndes
to
affecte
the
vse
and
experience
thereof
.
For
as
the
Sunne
hath
sundry
good
gifts
of
grace
,
workyng
diuers
effects
,
so
the
myndes
of
the
studious
are
not
all
gouerned
withe
one
kynde
of
vertue
,
whyche
causeth
them
to
be
diuersly
affected
,
some
with
desire
of
knowledge
,
some
wyth
strange
sightes
of
auntient
monumentes
,
some
with
aduentures
in
finding
out
of
vnknowen
Countreys
and
the
commodities
thereof
,
and
other
with
manye
other
thynges
are
delighted
,
as
in
learning
the
languages
,
searching
out
the
secretes
of
nature
,
&
discouering
the
maners
of
menne
,
and
customes
of
Countreys
,
whyche
as
they
are
all
to
be
allowed
,
so
me
thynkes
that
kynde
of
indeuoure
,
whyche
procéedeth
of
the
desire
of
knowledge
,
to
bée
the
best
worthy
of
commendation
.
And
to
conclude
with
Tullie
,
whome
firste
and
laste
for
honours
sake
I
name
,
I
suppose
,
that
the
knowledge
of
secreates
and
wonders
,
are
moste
profitable
to
furnishe
the
steadfaste
felicitie
and
happinesse
of
mans
life
:
which
,
as
it
is
the
marke
and
scope
whereat
al
men
do
shoote
,
as
no
doubt
all
thinges
are
referred
to
an
ende
,
so
it
commes
to
passe
,
that
after
long
trauel
and
peregrinations
abroade
,
we
shall
returne
towards
our
owne
natiue
soile
,
with
a
ful
contentation
to
beholde
oure
kinsfolkes
,
friendes
,
and
companions
,
and
finally
,
by
this
means
armed
with
experience
,
be
more
able
to
perseuer
in
the
sundry
seruice
of
our
moste
noble
Prince
and
famous
Country
.
Of
Stabilitie
.
CHAP.
9.
VNto
euery
liuing
thing
Nature
hath
giuen
a
prouident
care
,
to
séeke
and
maintaine
the
commodities
of
life
,
whiche
in
the
leaste
creatures
of
all
is
commonly
most
manifest
to
be
perceiued
.
And
first
we
sée
the
carefull
prouidence
of
the
little
Emites
,
whiche
,
(
as
it
is
cunningly
described
of
Virgil
)
in
the
colde
winter
season
,
are
assembled
togither
in
manner
of
an
army
,
when
they
moste
busily
apply
themselues
to
spoile
the
heapes
of
corne
,
scattered
here
and
there
in
the
wyde
fieldes
vnder
the
mole
hilles
,
and
suche
like
huge
mountaines
,
moste
paineful
and
troublesome
for
their
heauie
carriage
.
And
wide
themselues
they
disperse
all
the
daye
long
,
gathering
vppe
their
loades
vntill
towardes
the
euening
,
when
they
al
méete
togither
,
marching
homewardes
valiantly
like
victors
,
some
vnder
burden
groning
with
their
booties
,
some
shouing
with
the
might
of
their
shoulders
the
greater
kernelles
of
heauie
graine
,
some
(
chaunging
burden
)
chéere
their
fellowes
ouerloaden
,
and
some
lighted
of
their
labours
,
come
behinde
to
suruey
the
traine
,
correcting
some
of
slouth
,
and
setting
al
thinges
in
good
order
.
And
nowe
the
wayes
are
worne
with
waight
of
suche
heauie
cariadge
,
and
euery
path
is
moistned
with
the
sweate
of
theyr
dayly
laboures
,
vntill
they
come
home
to
their
own
dwelling
place
,
where
they
safely
bestowe
their
prouision
afield
,
to
supply
the
néede
present
,
as
also
to
supporte
the
necessitie
which
by
dearth
or
famine
mighte
happe
in
time
to
come
hereafter
.
And
thus
we
sée
the
prouidence
of
Nature
in
this
small
creature
to
be
wonderfull
.
And
not
onelye
Prouidence
is
graunted
vnto
these
,
but
euen
in
manye
other
vnreasonable
creatures
,
we
find
sundrie
speciall
giftes
&
prudent
qualities
(
if
I
may
so
call
them
)
whiche
in
effect
séeme
to
imitate
the
knowledge
&
perfection
of
reason
.
To
witte
,
the
Foxe
which
in
craft
excelles
all
other
beastes
,
euen
in
this
pointe
is
chiefly
noted
of
Subtiltie
,
that
he
neuer
prayes
neare
home
,
so
that
commonlye
he
doth
moste
harme
where
he
is
leaste
suspected
.
The
Hedgehog
séemes
to
haue
iudgement
in
Astronomie
,
whiche
stops
his
caue
againste
any
tempest
that
is
comming
.
The
little
Bée
giueth
a
singular
example
of
Industrie
,
whiche
out
of
euery
dower
gathereth
some
swéetenesse
.
The
Nightingale
with
a
swéete
note
giueth
warning
to
be
watchful
.
What
a
gift
hath
the
hound
in
smelling
?
what
courage
hathe
a
horse
in
trauelling
?
howe
farre
doeth
the
Lynx
excell
all
other
beastes
in
sight
?
and
lastely
,
what
a
kinde
of
highe
courage
is
in
the
Lion
,
whiche
fauoureth
those
that
fawne
,
and
destroyeth
anye
thing
that
doeth
withstande
?
These
and
suche
like
a
number
of
brute
beastes
,
shewe
and
sette
foorth
the
excellencie
of
natures
giftes
,
and
chiefly
in
that
euerye
one
followeth
his
naturall
inclination
according
to
his
owne
kinde
.
Then
howe
much
ought
men
(
being
spiritually
indued
wyth
reason
and
vnderstanding
)
busily
to
apply
themselues
in
the
maintainaunce
of
lyfe
,
and
seriously
to
bestowe
their
time
according
to
the
quantitie
and
value
of
their
talent
,
it
is
easie
to
be
gathered
.
But
according
to
the
opinion
of
Cicero
,
there
is
nothing
so
doubtfull
and
vncertaine
in
the
iudgement
of
a
yong
man
,
as
stedfastly
to
chose
what
trade
of
life
to
vndertake
.
And
true
it
is
,
for
(
besides
that
the
trades
and
faculties
of
life
are
diuers
)
there
are
also
suche
an
infinite
number
of
conceites
,
and
fantastical
opinions
,
which
vexe
the
minds
of
vnskilful
youth
,
that
herewith
the
iudgement
of
Reason
is
blinded
,
the
election
of
Witte
troubled
,
and
the
senses
of
Vnderstanding
quite
ouerthrowen
.
For
,
if
at
some
times
,
being
better
aduised
,
we
fall
into
deliberation
of
this
matter
,
we
are
as
soone
in
one
sentence
,
as
soone
in
an
other
,
and
howe
manye
vaines
,
so
manye
vanities
:
no
otherwise
than
as
an
emptie
Shippe
vnburdened
,
and
withoute
equall
baliste
is
taste
too
farre
vppon
the
boisterous
billowes
of
the
swelling
Seas
,
and
lightly
carried
hither
and
thither
with
the
leaste
winde
that
blowes
,
vntill
at
length
by
some
sodaine
storme
and
hideous
tempest
it
is
throwen
headlong
vppon
the
shelfe
of
harde
Semphlegades
,
so
is
the
vnskilfull
minde
of
youth
not
equally
peazed
in
the
ballaunce
of
Experience
,
lightly
drawen
into
sundrie
opinions
by
the
fonde
allurementes
of
deceitfull
Follie
,
vntill
at
laste
for
want
of
Stabilitie
and
good
Gouernment
,
it
is
commonlye
subiect
to
the
gripes
of
misfortune
,
and
sodainelye
fallen
into
the
snares
of
shamefull
mischief
.
And
this
we
sée
by
dayly
experience
,
that
if
one
man
bée
moued
with
common
profite
,
a
number
be
delighted
with
selfe
loue
and
priuate
pleasure
:
if
Vertue
drawe
some
vnto
goodnesse
,
Vice
driueth
manye
more
vnto
mischiefe
:
if
Reason
perswade
this
,
Fansie
forceth
vnto
that
:
if
Witte
weye
one
waye
,
Will
wresteth
another
waye
,
and
some
(
as
Horace
witnesseth
)
are
so
wauering
and
inconstante
,
that
not
life
at
all
can
like
them
,
no
degrées
of
estate
can
content
them
,
and
with
no
kinde
of
fortune
they
wil
be
satisfied
.
Kinges
are
troubled
wyth
cares
(
as
they
saye
)
Honoure
haunted
with
Enuie
,
no
maiestie
in
meane
estate
,
in
pouertie
nothing
but
néede
and
penurie
,
single
life
is
solitarie
,
and
mariage
is
subiect
to
an
infinite
number
of
troubles
,
so
that
it
is
vnlike
for
these
men
to
be
resolued
vppon
anye
trade
or
facultie
,
which
can
fansie
no
kinde
of
estate
:
and
it
is
no
meruaile
,
though
craftes
and
base
cunning
be
contemned
,
when
the
noble
sciences
,
and
heauenly
wisedome
it selfe
are
vtterly
despised
and
forlorne
.
A
harde
worlde
you
will
saye
,
when
Diuinitie
is
suspected
,
a
shrewde
case
when
the
lawes
are
neglected
,
and
a
frowarde
time
when
phisicke
is
reiected
:
to
learne
true
speach
is
but
trifling
,
Eloquence
is
little
better
than
Loquacitie
,
Logick
is
nothing
else
but
litigiousnes
,
swéet
melodie
is
the
seruant
of
sloth
,
in
numbring
men
now
a
daies
stande
for
ciphers
:
measuring
of
land
is
better
for
than
that
build
&
purchase
(
which
are
few
)
than
for
suche
as
waste
and
sell
(
which
are
manye
:
)
and
for
the
iudgement
of
the
Starres
it
is
thoughte
to
be
vaine
and
vncertaine
.
Againe
the
trade
of
Merchandize
standes
vppon
haphazarde
:
Citizens
are
for
the
moste
parte
vnconscionable
:
the
countrey
life
is
clownishe
:
warrefare
is
harde
and
daungerous
:
and
trauel
is
costly
and
perillous
:
So
that
any
kinde
of
life
to
these
fellowes
is
loathsome
:
but
they
are
no
Peasaunts
,
they
will
not
be
Subiecte
to
seruile
bondage
,
whereas
indéede
by
this
meanes
they
are
frée
from
Libertie
,
for
,
what
is
Libertie
?
but
to
haue
frée
choice
and
election
of
things
pleasaunt
,
profitable
,
and
honest
,
the
vse
whereof
,
if
it
make
to
the
felicitie
and
happinesse
of
life
,
then
suche
as
wante
the
commodities
of
the
same
,
muste
néedes
be
accompted
vnfortunate
.
Moreouer
,
if
it
were
granted
vnto
them
,
that
in
all
things
there
is
abuse
,
should
we
therefore
vse
nothing
?
the
waye
to
vice
is
pleasaunt
and
plaine
,
should
we
therefore
runne
headlong
into
mischiefe
?
the
hill
of
vertue
is
hard
to
clymbe
,
and
therfore
shal
we
be
slouthfull
?
to
be
short
,
the
times
are
chaunged
,
the
manners
altered
,
and
the
whole
world
is
vncertaine
:
and
should
we
therefore
not
liue
,
or
neglect
the
necessarye
commodities
of
life
?
then
might
we
iustly
giue
place
vnto
brute
beastes
,
whose
nature
in
that
point
excéedeth
our
reason
,
and
whose
small
prouidence
ouerreacheth
our
déepe
vnderstanding
.
But
to
leaue
these
wandring
wittes
(
whiche
are
constante
in
nothing
but
vncertaintie
)
of
suche
as
meane
to
incorporate
themselues
,
and
to
become
profitable
members
of
the
common
wealth
:
I
suppose
these
thrée
pointes
in
the
choyse
of
life
to
be
chiefely
considered
,
and
especially
followed
:
And
first
that
we
enter
into
the
iust
contemplation
of
our
owne
naturall
disposition
,
and
the
rather
applye
oure selues
to
that
life
,
wherevnto
nature
is
chiefely
enclyned
,
for
according
to
the
prouerb
,
a
good
beginning
,
makes
a
good
ending
,
and
surely
nothing
is
well
begun
,
nor
like
happily
to
procéede
,
wherevnto
nature
is
not
consenting
.
Secondly
,
that
we
seriouslye
follow
that
kinde
of
practise
or
studie
,
whiche
in
youth
hath
bene
grafted
by
instruction
,
and
by
longest
continuance
in
vs
accustomed
:
And
thirdly
,
not
ouer
hastily
nor
ouertimely
to
addict
our selues
to
anye
one
kinde
of
calling
,
but
that
we
maye
be
remoued
vnto
an
other
,
if
better
occasion
with
oportunitie
should
serue
:
for
no
man
is
so
steadfastly
grounded
in
anye
degrées
of
estate
,
but
that
(
by
the
wrath
of
fortune
)
he
is
made
subiect
to
change
and
alteration
of
life
.
And
touching
the
first
point
,
surelye
it
séemes
to
be
necessarie
,
that
nature
shold
giue
hir
verdict
in
the
frée
choyce
of
faculties
and
trade
of
life
:
For
as
in
a
common
assemblie
and
Parlament
(
where
consultation
,
and
deliberation
is
had
of
matters
that
are
doubtful
and
necessarie
)
al
mens
opinions
are
hearde
,
and
no
mans
voyce
is
suppressed
,
in
so
muche
as
the
sentence
or
election
(
pronounced
by
one
onelye
man
)
is
drawen
for
the
most
part
out
of
the
common
consent
of
all
the
reste
:
So
in
the
choyce
of
this
(
which
successiuelye
ioyneth
vs
in
the
corporation
of
the
other
)
we
can
not
but
iniurie
our selues
,
in
restrayning
the
libertie
of
Nature
,
too
muche
leaning
to
the
authoritie
of
reason
,
and
counsayle
of
others
:
And
it
shoulde
séeme
rather
in
this
pointe
more
profitable
to
forsake
witte
than
wil
,
more
commendable
to
leaue
friendes
than
fansie
,
and
more
necessarie
to
obey
nature
than
reason
:
for
if
nature
haue
not
graunted
strength
,
it
is
not
witte
that
may
withstande
the
harde
laboure
and
waightye
force
of
wrestling
:
if
courage
serue
not
to
assault
,
it
helpeth
not
by
pollicy
to
succour
.
And
it
is
vaine
for
a
cripple
to
contende
in
running
,
scornful
for
the
crow
to
thinke
hirselfe
beautifull
:
who
is
so
madde
that
wyl
set
an
Asse
to
learne
Musicke
,
or
so
blynde
that
calles
a
Bussard
to
the
lure
?
what
auaileth
it
to
sow
in
the
sandes
,
and
make
furrowes
in
the
sea
?
and
what
pleasure
is
it
to
put
on
a
mastye
at
a
Deare
,
&
a
Greyhounde
at
a
Beare
?
Surely
no
more
fitte
and
conueniente
is
it
for
a
man
to
liue
contrary
to
his
own
natural
disposition
:
It
is
harde
to
striue
against
the
streame
,
hop
againste
an
hill
,
and
spurne
againste
the
prick
.
So
the
force
of
nature
is
inuincible
,
which
though
she
be
resisted
manye
times
for
good
cause
,
yet
she
will
neuer
suffer
hir self
to
be
vanquyshed
,
and
quite
ouercome
.
And
is
it
not
reason
,
that
she
which
is
the
Authour
of
life
,
shoulde
giue
counsayle
in
the
order
and
good
maintenance
of
the
same
?
should
not
the
mother
instruct
hir
children
?
or
doth
not
the
opinion
of
the
Iudge
beare
chiefe
credite
in
the
cause
?
yes
no
doubte
,
and
so
muche
the
sooner
to
be
accepted
,
by
howe
muche
the
more
it
séemeth
to
giue
light
,
and
chiefe
euidence
to
the
truth
of
the
matter
:
but
you
will
say
,
the
nature
is
corrupt
&
therfore
not
méete
to
sit
in
place
of
iudgement
:
in
déed
this
reason
is
not
light
,
in
other
matters
which
séemeth
harder
to
be
confuted
,
than
maintayned
,
&
if
the
consequente
be
true
:
I
coulde
wishe
it
were
nowadayes
generally
practised
and
approued
:
but
in
this
case
I
denye
that
nature
of
it self
is
corrupt
,
nor
vicious
,
but
custome
,
nor
hurtefull
by
anye
meanes
vnto
it selfe
,
and
therfore
not
to
be
refused
:
and
it
is
manifest
,
that
discorde
is
in
all
things
the
authour
of
mischiefe
:
wée
sée
that
a
kingdome
diuided
wythin
it selfe
cannot
stande
,
much
lesse
the
man
(
that
is
continuallye
vexed
with
contrarie
thoughtes
and
affections
)
in
his
actes
and
operations
can
prosper
.
Ther
be
diuerse
parts
and
members
of
the
bodie
,
but
the
minde
guideth
them
all
into
one
kinde
of
motion
.
Let
vs
take
for
an
example
that
honourable
state
of
mariage
(
whiche
by
reason
séemeth
to
be
the
firste
steppe
of
Stabilitie
)
for
compassed
by
leasure
and
aduisemente
,
it
resembleth
the
ioyes
of
heauen
,
and
rashly
enterprised
,
it
is
equall
with
the
tormentes
of
Hell
:
it
is
only
the
treasure
or
discommodities
,
prosperity
or
aduersity
,
the
only
felicity
or
vnhappinesse
of
life
:
wherein
truely
there
is
nothing
so
daungerous
,
as
the
inequalitie
of
estates
in
such
a
stedfast
knot
and
firme
coniunction
of
two
bodies
:
for
what
likelyhood
of
condition
can
there
be
betwéen
two
of
diuerse
dispositions
?
or
what
consent
or
agréement
can
be
found
in
ij
.
contrarie
natures
?
when
one
shal
be
lowly
and
the
other
lofty
,
one
ambitious
the
other
curteous
,
one
chast
the
other
incontinent
,
one
couetous
and
the
other
by
nature
churlishe
.
And
as
the
Wolfe
cannot
leaue
to
be
rauenous
,
nor
vnthankefull
swine
learne
to
be
curteous
:
so
the
haughty
Lion
is
merciful
by
kind
,
&
the
silly
Lamb
by
nature
innocent
.
But
we
sée
there
is
hard
familiaritie
betwéene
any
of
these
creatures
,
bycause
their
natures
be
contrarie
,
and
therfore
commonly
they
séeke
one
anothers
destruction
.
And
as
vnequal
oxen
can
not
wel
drawe
togither
in
one
yoake
:
so
the
match
is
marde
where
the
mates
are
not
like
disposed
,
and
consequently
,
nothing
els
prosperous
(
inuita
Minerua
)
to
say
,
nature
not
consenting
.
And
now
to
the
second
point
of
this
deliberation
,
there
belongeth
a
dutiful
regard
in
following
the
chiefe
schoolemastresse
experience
,
vnto
whose
discipline
&
instruction
,
wée
haue
bin
longest
accustomed
:
For
it
is
an
olde
saying
,
Rome
was
not
builded
in
one
daye
,
neither
is
any
serious
matter
to
be
attempted
with
ouermuche
haste
,
&
nothing
is
so
hardly
won
,
which
is
more
easily
lost
,
the
strong
hold
or
fortresse
,
whose
bulwarkes
séeme
to
be
inuincible
,
at
length
with
hard
&
perilous
aduentures
is
entred
,
&
yet
perhaps
againe
by
slight
policies
,
in
a
moment
lost
and
recouered
.
And
next
vnto
Nature
hir self
,
Custome
chalengeth
a
large
prerogatiue
,
whiche
(
in
processe
of
time
)
maketh
hirselfe
almost
equall
with
Nature
in
force
&
conditions
.
For
,
if
we
consider
the
whole
regiment
of
the
world
(
which
is
by
antiquitie
of
times
principally
directed
in
good
things
)
we
shal
find
almost
nothing
in
so
large
an
Empire
that
is
no
subiect
to
the
rule
of
custome
:
first
the
generall
fruite
and
propagation
of
kinde
,
is
by
custome
naturallye
increased
&
maintained
,
by
custome
Emperours
and
kings
are
crowned
,
by
custome
Knightes
and
Lordes
created
,
and
by
custome
Iustice
administred
,
truth
exalted
,
dueties
regarded
,
Desertes
rewarded
,
mighte
encouraged
,
and
to
be
shorte
,
all
kynde
of
good
vertues
easilye
attayned
and
worthyly
embraced
:
the
seruauntes
of
custome
,
are
these
thrée
,
Arte
,
Vse
,
and
exercise
,
and
as
these
are
by
custome
specially
maintayned
,
so
by
them
al
things
also
are
vsually
atchieued
,
and
from
these
commeth
also
experience
,
which
in
any
facultie
or
trade
of
life
is
most
necessarie
:
and
herein
appeareth
the
imperfection
of
vnskilfull
youth
,
whiche
being
ignoraunte
of
affaires
,
sometimes
enterprise
to
reach
(
by
a
superficiall
kind
of
knowledge
)
vnto
the
practise
of
high
mysteries
,
too
far
aboue
the
slight
consideration
of
their
gréene
capacities
,
and
in
the
ende
(
in
rewarde
of
counterfayte
skill
and
presumption
,
and
fained
holynesse
)
they
receiue
the
iust
punishment
of
shameful
reproch
and
confusion
.
It
is
a
common
prouerb
amongst
vs
,
he
that
maries
in
hast
,
shal
repent
at
leasure
:
&
indéed
a
man
can
not
be
too
chary
in
that
choyce
,
nor
too
circumspect
in
election
of
that
trade
wherein
he
meanes
steadfastlye
to
run
the
whole
course
of
his
life
:
if
we
doe
entende
to
win
friendship
with
any
man
,
sée
howe
circumspect
we
are
in
finding
out
his
vain
,
how
curious
in
considering
his
conditions
,
and
how
nyce
in
fauouring
his
nature
:
but
doth
it
not
stand
vs
more
vpon
(
in
the
maintenance
of
life
)
to
behold
our
owne
properties
and
conditions
,
for
no
man
is
borne
wise
,
nor
any
man
can
suddainely
become
happie
:
but
euen
as
in
the
spring
time
,
the
naturall
sappe
and
moysture
of
the
trée
breaketh
out
first
into
the
blooming
buds
,
from
buds
into
blossoms
,
and
then
from
blossoms
,
by
little
and
little
into
a
more
harder
substance
(
whereby
it
is
better
able
to
withstand
the
hurtfull
blastes
,
and
bitter
colde
)
vntill
at
last
it
softneth
agayne
,
by
the
vertue
of
the
Sunne
,
when
it
commes
to
the
perfection
and
ripenesse
of
the
fruite
:
so
the
naturall
disposition
of
mankinde
,
is
first
moued
with
affection
,
to
séeke
knowledge
,
then
cunning
is
desirous
to
imitate
the
practise
of
vertues
,
by
the
example
of
others
that
were
famous
:
and
thus
experience
by
custome
,
bringeth
a
man
at
last
to
the
full
perfection
of
wisedome
,
&
therefore
,
the
regard
of
continuall
experience
,
in
the
choyse
of
mans
life
,
is
most
necessary
.
Thirdly
,
it
behoueth
man
to
be
armed
at
all
assayes
,
against
the
change
of
tymes
,
and
mutabilitie
of
fortune
,
for
nothing
in
this
life
is
stadfast
&
permanent
:
no
countrey
so
rich
,
that
warres
hath
not
wasted
:
no
quiet
peace
and
tranquility
so
durable
,
that
discord
hath
not
dissolued
:
no
beautie
so
diuine
,
which
by
cloudes
of
care
is
not
eclipsed
:
no
courage
so
stoute
,
whiche
by
crooked
age
is
not
qualified
:
and
lastly
,
no
mirth
,
no
ioy
,
no
pleasure
,
no
pastime
,
no
loue
,
no
lust
,
no
kind
of
commoditie
so
perfect
and
permanent
,
whiche
is
not
by
sorrowe
,
care
,
troubles
,
enuie
,
wrath
,
mischiefe
,
or
misfortune
,
made
subiect
to
some
change
and
alteration
:
so
that
the
minde
is
only
constant
,
whiche
is
content
,
&
that
man
séemeth
most
happie
,
that
is
patient
:
&
as
riches
,
health
,
honour
alone
,
without
singular
vertues
,
maketh
not
fortunate
,
so
truth
,
courage
,
equitie
,
bountie
,
&
suche
like
,
without
perfect
rest
,
and
contentation
of
the
mind
,
cannot
lay
the
plot
&
foundation
of
Stabilitie
:
for
can
we
call
hym
riche
that
is
couetous
?
or
courteous
that
is
proude
?
or
noble
that
is
scorneful
?
no
more
can
he
be
constant
that
is
furious
and
fantasticall
:
neyther
ought
any
man
to
estéeme
the
choise
of
faculties
&
trades
of
liuing
to
be
the
onely
suertie
&
stedfastnesse
of
life
.
Sith
that
the
giftes
of
nature
and
fortune
both
richlye
possessed
are
not
sufficient
to
the
maintenance
of
felicitie
:
for
he
is
not
to
be
accompted
happie
,
that
is
not
absolute
and
perfecte
of
him selfe
,
and
coueteth
more
to
encrease
,
or
feares
any
thing
to
be
diminished
:
And
therefore
Solon
(
beyng
demaunded
of
the
rich
Kyng
Craesus
what
letted
him
to
be
called
happie
)
answered
,
bicause
he
was
yet
alyue
:
meaning
that
no
estate
of
lyfe
is
frée
from
the
bondage
and
yoake
of
sorrowe
,
for
neither
Kings
nor
Princes
can
assure
them selues
stedfastly
to
stande
in
the
good
grace
and
fauour
of
fortune
:
which
by
the
example
of
Policrates
was
manifestly
prooued
,
whose
estate
was
long
tyme
prosperous
,
and
so
beautifully
furnished
with
health
,
wealth
,
and
pleasure
,
that
he
began
to
be
at
defiaunce
with
fortune
hir selfe
,
and
dispised
the
fawning
fauour
of
Neptune
that
sent
him
his
Kyng
againe
in
the
bowels
of
a
Fishe
,
which
he
had
before
wilfully
caste
into
the
sea
(
being
of
great
price
)
to
trye
the
friendshyppe
of
fortune
.
But
as
the
Sunne
being
at
the
highest
,
must
néedes
decline
by
his
naturall
course
againe
.
So
the
blinde
Goddesse
(
whose
lookes
are
like
vnto
brittle
glasse
that
is
not
so
bryght
but
it
is
assoone
broken
)
now
beganne
to
shake
the
chaire
of
proude
Policrates
,
and
assoone
ouerwhelmed
him
in
the
paynes
of
helf
,
whom
shée
had
before
hoysed
vp
into
the
ioyes
and
pleasures
of
heauen
:
For
of
a
King
he
became
a
captiue
,
and
of
a
happie
man
a
most
miserable
wretche
,
and
so
died
at
mischiefe
.
And
thus
we
sée
by
thys
onelye
example
which
maye
be
matched
with
innumerable
of
like
sort
,
that
no
life
is
certaine
,
none
estate
stedfast
,
and
no
condition
nor
any
kynde
of
callyng
without
continuall
cares
,
troubles
,
and
aflictions
.
And
therfore
I
conclude
,
that
Pacience
is
the
strongest
armour
of
proofe
to
withstande
the
spitefull
force
of
inconstant
and
variable
Fortune
.
FINIS
.