IT chanced vs to walke in the Temple of Saturne , where among many other gyftes and oblacions , that we sawe , a Table was hanged vp , for an offryng . In the whiche was a picture very strange , conteinyng in it certaine fables and stories . The which we coud neyther coniecte whereof they were , nor of what tyme they were . For that that was peincted , nother semed to vs to be a citie , nor a fortresse , but there was in it one great circle or compasse , conteinyng within it two other circles , the one more , and the other lesse . There was also a gate in the fyrst circle , and in the gate there seemed to vs a great compaigny to stand : And within the closure there appeared a multitude of women . In the entryng of the first poarche and circuite there stode an olde man , whiche seemed as though he commaunded somewhat to the companie , that entred in .

A fatherly man standyng by vs , and seyng vs muse & doubt of this picture long time among our selues , saied vnto vs : You straungers , bee not asshamed , though ye doubt what this pycture is . For there be many , that dwell in this citie , that wot full litel what the inuencion of this Table betokeneth . For , for to saie trouth , none of this Citee offered it , but a certaine straunger in tyme paste came hither , a wyse man and a noble philosopher , folowyng both in woorde and deede the lyfe of Pythagoras and Parmenides : who dyd builde this temple in the honor of Saturne , and also did offer vp to the same this picture . Did you euer , saied I , knowe that same man by sight ? Yea , saied he , and had hym long tyme in great reuerence . For all be it he was but younge , yet did he debate , and dispute , many thyngꝭ cunnyngly . And I haue hearde him talkyng often of the inuencion of this picture . For goddis sake than , quoth I , excepte ye haue some other great busines , declare it vnto vs . For we greatly couet to know , what this fable signifieth . With good wyll freendes , quoth he , but ye muste vnderstand , that the declaracion of it is perillous . Howe so quoth I ? For , quod he , if ye attentifly herken and vnderstand that that is said , ye shal be both wyse and happie . If ye do not , ye shall be made bothe vnwyse , vnhappie , heauy and rude , and leade all your life after miserably . For this tale is like the riddell of Spinx , that she purposed to folke : the whiche if any body vnderstode , he was safe , if he vnderstode it not , he was slaine of Spinx . The same maner is in this tale . For folie is to men a Spinx . And she also purposeth to folke , what is good , what is yll , what is not good , what is not yll in this lyfe . These thynges except a man vnderstand , he is slayne of folie : But not vtterly , as he that is deuoured of Spinx , but a littell and a littell in al the whole life is consumed , lyke as they that be delyuered continually to be tourmented . But if a man vnderstand these thynges contrariewyse , folie is lost , the man is saued and made blisfull and happy al his life after . Wherfore attend ye diligently and myshere me not . O good lord , into what a greedie desire hast thou brought vs , if those thynges be as thou saiest ? And I ( quoth he ) ensure you they be so . Well thou shalt not preuent vs in tellyng : For we will herken diligently , seyng the penaltie is suche .

He toke then a rod , and poincted to the picture . See you not , quoth he , this circuite . We see it . This ye must first know , that this place is called life : And the great companie , that standeth before the doore , be those that shall enter into lyfe . The olde man , that standeth aboue , hauyng in his one hande a paper , and with the other , as it were shewyng somewhat , is called Genius , He commaundeth the entrers , what they muste dooe , if they wyll be kepte safe in the lyfe . What waie doeth he bidde them go , and how , ꝙ I ? Seest thou not ( quoth he ) hard by the gate , a certaine seate , set in the place , where the great company entreth : in the whiche there sitteth a woman goodly of maners , with a fayre luryng countinance , and hauyng in hir hand a cuppe ? I see hir , but what is she , quoth I ? She is called Disceite , quoth he , mysleader of all folke . Than what dooeth she ? She compelleth them , that come into the lyfe to drinke as muche of hir cuppe as she can . What drinke ? It is , quoth he , errour and ignoraunce . What than ? Whan they haue droncke that drinke they enter into lyfe . whether than do all folke drinke error or no ? All drinke ( quoth he ) but some more , some lesse . Furthermore , seest thou not within the gate a great sort of women , hauyng diuers horishe tatches ? I see them . Those be called opinions , desires , and lustes . As soone as the companie entreth , those leape foorth and embrace euerie one of theim , and afterward conuey them away . whither do thei bryng them ? Some bryng theim , quoth he , to sauegarde , and some to destruction by Disceit . O marueilous god , what a strange drink tellest thou of . But al these forsaid women , quoth he , do promise , as though they would leade the entrers to the best thingꝭ , and also to a life happie , profitable , and commodious : the entrers then through the Ignoraunce and Erroure , that thei dronke by Deceite , can not fynde , whiche is the trewe way in the life , but wander vnaduisedly : as thou seest theim that came in first , the whiche seme to wander thither , as those women poinct them . I see that , quod I , but that woman , what is she , the whiche seemeth as it were one blind and madde : and standeth vpon a rounde stone ? She is called , quod he , Fortune she is not only blynde , but also madde and deaffe . What doeth she ? She walketh euery where , quoth he , and from some she taketh rychesse : to some other she geueth : and from them by and by she taketh agayne that , that she gaue them before , and delyuereth it to some other , bothe without cause , without aduisement , & inconstantly . And therfore that token declareth well hir nature . what token is that , quoth I , that she standeth vpon a round stone ? what betokeneth that ? Marie that hir geftes be bothe vncertaine and vnstable . Wherfore they that truste vnto hir , suffer sharpe and greuouse troubles . But what meaneth the great companie that stande about hir , and what be thei called ? Certainly thei be called folk without iudgement or consideracion . For euery one of theim dooeth aske those thynges , that be bothe transitorie and vanisshyng . Wherfore than doe they not looke all a lyke , but some of them do seme to reioice , and som of them be sorowfull , heuy , and castyng abroade their handes ? Those which seme ( quoth he ) to reioyce and laughe , be of them , the whiche haue receiued somewhat of Fortune , and those cal hir good Fortune : But those , whiche seme to weepe and cast out their handes , bee of theim , from whom she hath taken that the whiche she gaue them before : And those call hir yll Fortune . What thynges bee those than , the whiche she geueth them , seeyng that the receiuours reioyce so muche in receiuyng of theim , and the loasers dooe so muche droupe and mourne for the losse of them ? Those thynges ( quoth he ) the whiche many folkes call goodes . Ye but whiche be they ? Richesse , quoth he , and glorie , and nobilitee , and children , and lordshyp , and kyngdomes , and other suche lyke . Why be not those thynges good in deede ? As of that ( quoth he ) we shall dispute an other tyme : but now let vs go foorth with this tale . Be it so .

¶ Se ye not then , after ye haue passed this gate , another higher compace , and women standyng without the same circuite appoincted lyke harlottes ? Ye veraie well . The one of those is called Incontinence , an other Riot , an other Couetise , an other Flattery . Why dooe they than stande here ? They await duely vpon theim , the whiche haue receiued any thing of Fortune . What than ? Than they skippe forth and imbrace them , and flatter , and praie theim to abide with theim , seeyng , that thei so doyng shall haue a pleasaunt life without any labour , griefe or trouble . Than if any of theim be perswaded by those women to enter into pleasure , so longe as that conuersacion tyckleth and delyteth hym , so longe he shall thincke it sweete , but afterward it is not so . For as soone as he calleth him selfe home , he shal well perceiue , that he hath not eaten pleasure , but that he hath been by pleasure bothe eaten and wronged . For when he hath consumed al that Fortune gaue hym , he is compelled to be those womens slaue , and to suffer al thynges , and to be filthy , and for their sakes to leaue none vngracious dede vndoen : As to take mens goodes from theim , to committe sacrilege , to forsweare and periure them selfe , to betraie , to robbe and roue , and to dooe all other suche lyke myscheuous deedes : But whan all thynges doe fayle theim , than are they deliuered to peyne and tourment . What peyne and tourment is that ?

Seest thou not behynde yonder women ( quoth he ) as it were a littell mouthe of a caue , and a certain straict and darke place : and also there semeth to ve women foule and sluttish , and their clothes all baudie , ragged , and beggerly ? I see it well . Of these ( ꝙ he ) she that hath the whippe in hir hande , is called Punishment : Shee that hath hir head betwene hir knees , is Heauines : she that plucketh hir own heare , is Sorowe . But what misshapen , leane , and naked felowe is he , that standeth by theim : and also an other fowle and leane woman lyke vnto hym ? The man is called ( quoth he ) Wailyng , and she his sister is called Sluggishnesse , or lacke of courage . And so to those persons he is delyuered , and with theim he liueth in continuall turment . Than agayne from hence he is throwen into an other house of euill happe : and there he passeth foorth the rest of his lyfe in all misery and wretchednes , except Repentance come to hym from Fortune . Why , what shall she dooe ? Marie if Repentaunce come to hym , she deliuereth him from all euyles : and imprinteth in hym , an other opinion and desyre , that should leade him to true lernyng , and also to that , the whiche is called the vntrue learnyng . Than what is doen more ? If he receyue ( quoth he ) the opinion , the whiche guideth him to true lernyng , by that he is purged : and made safe and blessed , and shall be happie all his life after , except he be again deceyued by false opinion . O good lord , what an other great peryll is this ? But what maner of thing , quod I , is the vntrue learnyng ? Seest thou not yonder other Compasse ? Very well , quoth I. Also without the circuite aboute the entre , there standeth a woman , the whiche seemeth to be veraie nette , and pure , and to be well manered . I see hir veraie well . Hir ( quoth he ) many foolishe folke call lernyng , but shee is none other in deede , than vntrue learnyng . And whan thei , that are wholly made safe , wyll aduance them selfe to true lernyng , they come hyther first . Is there than none other waie but this , to come to true learnyng ? Yes , quoth he . But those folkes within the circuite that go downward , what be they ? Those be , quoth he , the louers of vntrue learnyng , men deceiued , and wenyng that thei be very familiare with true lernyng . What bee they called ? Some poetes , quoth he , some oratours , some Logiciens , some Musiciens , some Arithmetriciens , some Geometriciens , some Astronomers , some of Epicures secte , some of the Peripatetike secte , some of the secte Critike , and all other suche lyke . The women , the whiche seeme to renne aboute , lyke to those we sawe first , among whom thou dydst saie , there was Incontinence , and other with than , what be they ? The selfe same , quoth he . Why come they in hyther than ? yea by Iupiter euen hither : but that is seldome , and not as they doe in the first compasse . And what , bee not those opinions likewyse ? yes , quod he . Moreouer there remaineth in these folke the draughte that they dranke of Deceit both Ignoraunce , and with hir also foolishnesse : And they shall neuer be deliuered of opinion , nor of other malyce , till suche tyme as they haue forgotten the vntrue learnyng , and bee entered into the true waie , and drincke there a pourgeyng vertue , and caste awaie all the euylles they had before , both opinions , Ignorance , and all other vngraciousnesse . Than vnder this facion thei shall be made whole . But these , the whiche remaine styll with false lernyng , shal neuer be quitte of their naughtinesse : nor thei shall neuer be without some euill , for these studies sake . But which is this way , that leadeth a man to true learnyng ? Seest thou , quoth he , yonder aboue , a place , in the whiche no bodie dwelleth , but it semeth to be deserte ? I see it . Moreouer there is a littell gate , and a waie before the gate , the whiche is not very muche haunted , very fewe folke vse it , for because it seemeth harde to clymme to it : and it is bothe rough and stonie ? I see it very well , quoth I. There appereth also a littell high hill , and the ascendyng vp is veraie straict , and hath deepe pitchlinges here and there , where one may lightly fall down hedlyng . I see it . This is the way , quoth he , that leadeth vnto true learnyng : and truely to loke to , it seemeth an vneasy waie . Seest thou not also aboue about the hyll top a great high stone , very stiepe vp on euery side ? I see it , quoth I. Seest thou also two goodly women standyng vpon the stone with good proporcion of body , and how thei put forth their handes redy and gladly ? I see them , but howe , quoth I , be thei called ? The one , quod he is called Continence , the other Sufferaunce , they bee systers . Why put thei out their handes so gladly ? They doe , quoth he , exhorte the commers towarde that place to truste , and not to feare , tellyng theim they muste take a littell pacience and suffre a littell whyle more , and than they shall come into the good waie . Tell me this , whan they come to the stone , how geat thei vp thereon , for I see no waie , that bringeth theim vp ? These women come downe from the stiepe clyffes , and drawe theim vp : and there they bidde theim rest : and within a whyle after they geue theim strength , courage , and boldenesse : and they promise to stablish them in true learnyng : and they shewe them the waie , howe fayre , playne , and passable it is , and pure and cleane from all lettes or stoppes , as thou seest . They shewe theim in deede . Seest thou not also , quoth he , before this same woodde a certayne place , the whiche seemeth to be very faire , somewhat lyke a meddow , and shinyng with muche lyght and brightnesse ? Very well Dooest thou also take heede in the middes of the meddow of an other compasse , and an other gate ? It is so , but what is this place called ? The habitacion of blessed folke ( quoth he . ) For here dwell all vertues and felicitee . It must needes than be a fayre place , quoth I. Than thou seest at the gate a certayne woman , the whiche is veraie fayre , and of a constant face and behaueour , in hir middel and lusly age , and hauyng hir apparell and garmentes symple : She standeth not vpon a rounde stoane , but on a square , surely set and fixed : and with hir there be two other , thei seme to be hir doughters ? It appereth so . Of these , the myddelmoste is Learnyng , the other Trouth , the other perswasion . But why standeth this woman vpon a square stoane ? It is a token , quoth he , that the way , that leadeth folke to hir , is to theim bothe fyrme and sure : and the gyft of those thynges , that she geueth , is to the receiuours sure and stable . And what thynges be thei , that she geueth ? Boldnes and Assurednes without feare , quoth he . what be thei ? Knowlage , quoth he , to suffer nothyng greuously in this lyfe . By God , quoth I , these bee goodly gyftes : But why standeth she so without the compasse ? To the intent , quoth he , she may heale those , the whiche come thyther , and maketh theim to drincke a pourgacion . Whan they be pourged , from thence shee bringeth theim into the vertues . How is this , quoth I ? I vnderstand it not well yet . But thou shalt vnderstande it , quoth he . In lykewyse as if a man , the whiche is very sicke , commeth to a phisicion , the phisicion doth first by purgacion expell all those thynges , that caused the sicknes : And so after restoreth the pacient to his recouery and helth again . If the pacient do not obey to those thinges , the which the phisicion commaundeth he should , not without a cause he is caste vp of the physicion , and vndooen by the sickenesse . This I vnderstand ( quoth I. ) Euen in the same maner , quoth he , it is , whan a man commeth to Learnyng , she cureth hym , and maketh hym drinke hir vertue , first to purge hym , and to caste awaie all the euyls , the whiche he had , whan he came to hir . What be those ? Ignoraunce and Errour , the whiche he drancke of Deceyte , and pryde also and arrogance , concupiscence , intemperaunce , furie , couetousenesse , and all other , with whiche he was replenished in the first compasse . Then whan he is pourged , whyther doeth she sende hym ? In ( quoth he ) to knowlage , and to other vertues . To what vertues ? Dooest thou not see ( quoth he ) within the gate , a companie of women , the whiche seeme to be of good disposicion and well ordred , hauyng their apparell not gaie , but symple , nor thei be not so trymme , nor so pickedly attired , as the other be ? I see them ( quoth I ) but what be they called ? The first ( quoth he ) is called Knowlage , the other be hir systers , Strength of minde , Iustice , Goodnesse , Temperance , So bernesse , Liberalitee , Continence , and Mekenesse . O these be maruelous goodly , quoth I , In howe great an hope be we nowe ? yea if ye vnderstande , quoth he , and wyll roote in you by practise those thynges , the which you heare . we shall assaie as diligently as we can , quoth I. Than you shall bee safe , quoth he .

Whan these women haue receiued one , whyther dooe they bryng hym ? To their mother , quoth he . Who is shee ? Felicitee , quoth he . Who is that ? Thou seest the waie , that goeth vp to that high place , the whiche is the toppe of all the other compasses . I see it . There is also in the porche a woman of a good grace and fauor , and sitteth in an high throne , dressed gentill womanlyke , and not to trymme , coroned with a veraie faire and flourishyng garland ? She semeth to be so . The same is Felicitee , quoth he . Whan one commeth thither , what doth he there ? Felicitee , quoth he , with hir power crowneth hym , and so doe all the other vertues lykewyse , as a man the whiche hath ouercome marueilouse great battailes . What battayles hath he ouercome , quoth I ? Very great , quoth he , and great wylde beastes , the whiche afore dyd deuour and vexe hym , and made hym their slaue , all these hath he ouercome , and expelled from hym : and now he is lorde ouer hym selfe . Wherfore now they serue hym : as he did theim before . I would gladly know , whiche be those wylde beastes thou speakest of ? First , quoth he , Ignoraunce and Deceyte , doe not these seme to thee wyld beastes ? ye and very yll wylde beastes ( quoth I. ) Secondely , Sorowe , wailyng , Couetousenesse , Intemperance , and all other mischiefe : all those he doeth nowe rule , and is not gouerned nor commaunded by theim , as he was before . O ( quoth I ) these bee goodly actes and deedes , and a victorie moste goodly : but tell me this , what is the power and vertue of the corone , with the whiche shee coroneth hym ? It is , yonge man , a vertue and a myght , that maketh a man welfull . For he that is coroned with this power and vertue , is made therby happie and welfull , and hath not the trust nor hope of his felicitie in other thynges , than in hym selfe . O what a goodly victorie tellest thou . But whan he is coroned , what doeth he , or whither goeth he ? The vertues take hym , and leade hym thyther , whence he came before , and shew hym how euyll and how wretchedly they liue , the whiche dwell still there , and in what great daunger and peryll they liue , and howe they erre and wander , and are ledde , as it were by their ennemies : Some by Intemperance , some by Pryde , some by Couetousenesse , some by Vaynglorie , and some by other euylles , from the whiche myschiefes , to whom they were bounde , they can not vnlose theim selfe , to come hyther to be made whole : but liue in trouble all their lyfe : This they suffre , because thei can not find the waie , that would bring them hyther . For they haue forgotten that that was commanded them by Genius .

Me seemeth thou saiest trouth , but yet in this I doubt againe . Why dooe the vertues shewe hym the place , from whence he came firste ? He dyd not thoroughly knowe ( quoth he ) nor vnderstoode any of those thynges , that were there , but he was in doubte . And thorough Ignoraunce and Errour , that he dranke , he esteemed those thynges to be good , whiche were not good : and those thynges , to be euyll , whiche be not euill : And therfore he him self liued naughtily , as the other doe , that there dwell and abide . Now he hath atteined knowlage of all profitable thynges , he him self liueth well , and dooeth behold other , the whiche liue euyll . Whan he hath looked ouer all , what dooeth he , or whither goeth he ? Whither so euer he will ( quoth he . ) For euerie where he is in suertee , as he that dwelleth in the denne of Corycus . And whither so euer he goeth , in all thinges he shall lyue well , with all suertee . And euerie bodie shall receiue hym gladly , as the sicke folkes dooe the physicion . But doth not he yet feare those women , the whiche thou dyddest call beastes , lest he should suffer somewhat of theim ? Nothyng at all . He nothyng shall be troubled with Sorowe , nor with Heauinesse , nor with Intemperance , nor with Couetise , nor with Pouertee , nor with any other euyll . For he shall be lord ouer them all : and be safe from all those thynges , the whiche before dyd hurte or trouble hym , as they be , that are bitten with a serpent called Vipera . For without doubt wylde beastes , the whiche hurte all other folke to the death , will not hurt nor trouble theim , for because they haue by this bityng a remedie to resist all other : So in lyke wyse nothyng troubleth this man , because he hath a remedie present . Me seemeth thou saiest verie well : but yet tell me this , what be they , the whiche seeme to come yonder from the hyll ? Of the which these that be crouned , seeme to reioyce and be merie : and those that be vncrouned , as it were men in dispaire , seme to knocke their heades and legges : they are also withholden by certaine women . Those that be crouned be thei , the whiche are made safe by learnyng , and they reioyce , that they haue atteyned hir : But those that be vncrouned are they , whiche because they did dispayre , came awaie from lernyng , made therby euyll and wretched . but yet those without feare wente to Sufferaunce , and thence tourned backe again , and erred , and myssed the waie . But the women that folowe after theim , what be they ? Heuinesse , quoth he , and Sorowes , and Vexacions , and Shames , and Ignorancies . And it be , as thou saist , all the euylles in the worlde folowe theim . It is true by Iupiter ( quoth he ) that they folowe theim . Whan these folke are come agayne to the firste compasse , to Luste and Incontinence , they do not accuse them self , but streight they speake euyll bothe of Learnyng , and also of them that goe to hir : saiyng , that those are wretched , myserable , and vnhappie , the whiche leauyng the life that thei haue , dooe liue euyll , and haue not the fruicion nor vse of those good thynges , that they haue . What doe they call good thinges ? Riot and Intemperaunce to speake shortely . For , for to eate and drincke lyke beastes , they esteme to be the fruicion of the best thynges in this world . But the other women , the whiche go thither merie and laughyng , what be they called ? Opinions ( quoth he ) the whiche after they haue broughte folke to Lernyng , and that they be gone into the vertues , they goe their wayes to fetche other , and to shewe , that those are made happie and welfull , the which they brought before . But dooe not , quoth I , those opinions com in to the vertues ? No ( quoth he . ) For Opinion may not come in to knowlage : but Opinions delyuer theim that come vnto Learnyng . And whan Learnyng hath once receiued theim , then do these opinions go backe againe to fetche other , lyke as shippes that are dyscharged of their frought go again and are fylled with other stuffe . These thynges me seemeth ( quoth I ) thou hast very well expouned : but yet thou haste not declared vnto vs , what Genius doth command th entrers into lyfe to do . To truste well and haue good courage ( quoth he ) and therfore haue ye good corage . For I wil expoune all , and leaue nothyng . Thou sayeh well ( quoth I. )

¶ Then he put forth his hande again . Ye see ( quoth he ) the woman , whiche semeth to be blind , and to stande vpon a rounde stone , The whiche I tolde you euen now , is called Fortune ? We see hir . Genius commandeth , quoth he , that folke shuld not trust this woman , nor beleue that any thyng , that a body doth receiue of hir , is either fyrme and stable , or maie haue and kepe it sure and safely : nor to esteme it as his owne . For nothyng can lette hir to take away those thynges againe , and to delyuer theim to some other body : And she is wont often so to doe . And for this cause Genius dooeth commaunde , that hir giftes shoulde be littell sette by : And nother to reioice , whan she geueth theim : nor to be sory , when she taketh them away : and nother to disprayse nor to prayse hir . For she dooeth nothyng by reason , but all thynges rasshely withoute aduysement , and as it happeneth , as I haue tolde you before . For these consideracions he commaundeth , that folke shold not esteme , nor haue in admiracion that , the whiche she doeth . Nor to be lyke the euill marchauntes bankers . For they , whan they haue receiued money of a man , dooe reioyce , and thincke it is their owne : but whan it is asked theim againe , they are myscontent , and thinke thei be euill handled , and dooe not remember , that they dyd receiue , that that was truste in their handes , for this intent , that whan so euer the owner lyste , there should bee none obstacle , but that he myght take it awaie againe . Vnder suche maner Genius commaundeth folke not to be affectionate to Fortunes geftes , and to remembre , that shee hath suche a nature to take awaie and to transferre those thinges she gaue , and by and by again to geue manyfolde thynges . Somtyme also she dooeth not only take awaie those thinges shee gaue alone , but also those thynges that were had before . Therefore Genius commandeth to take of those thynges she geueth , and he that hath them to goe his waie shortly to the ferme and sure gefte . What gefte is that , ( quoth I ? ) The gefte that folke take of Learnyng , yf they bee made whole there . Yea and what is that ? The true knowlage ( quoth he ) of profitable thynges , bothe a sure , and a stable , and an immutable gefte . Moreouer he commaundeth to flee faste towarde this knowlage . And whan they come to those women , the whiche as I saied before , are called Incontinence and pleasure , he commaundeth them not to trust those women in any wyse , nor to tarie till thei come to vntrue Learnyng : There he commandeth theim to tarie a whyle and abyde , and to take what so euer they wyll of hir , as a helpe or ayde to a further iourneie . Than from thence to goe anon to true Learnyng . These bee the thynges , that Genius commaundeth . Who so euer besyde these thynges , either dooeth any thyng , or misheareth any thyng , dooeth naught lyke him selfe perishe naughtily .

¶ So now freendes the storie , that is in the table , is suche as I haue tolde you . Yet if ye lyst to enquire of any of these thynges particularly , without disdeigne I shall tell it to you .

Thou saiest well , quoth I. But what doeth Genius commaund theim to take of vntrue Learnyng ? Those thynges that are woorthie & meete to be vsed and occupied . What be those ? Letters ( quoth he ) and other sciences , the whiche , Plato saieth , are to yonge folke in steede of a Brydle , to reine them from turnyng , to other thynges . But whether is it necessary for a bodie , if he wyll goe to true Learnyng , to take those thynges or no ? Necessitee truely , quoth he , there is none . Yet neuerthelesse they be profitable , but to make folke the better , therto can they nothyng helpe . Thou sayest than , that these thynges be not so profitable , that by them men maie be made better , for without theim a bodie maie come to goodnesse : Yet neuer the lesse they bee not vnprofytable . If I haue perceyued you well , ye meane this , that without the knowlage of those liberall sciences , men maie atteyne to vertue and goodnes : in like maner as we may vnderstand a thyng spoken in a strange language , without the knowlage of that same tongue , by a spokesman , that can interprete it vnto vs . Yet neuer the lesse , it were not vnprofytable for vs , to vnderstand our selfe the language , in the whiche it was firste spoken in . Haue not men learned in these sciences , preheminence to be better than other men ? How can they excell or haue preheminence , whan men maie see them deceiued in the opinion of good and euyll , as other folke bee : and also bounde and tangled with all vngraciousnesse ? For knowlage of letters , nor vnderstandyng of other sciences , doe nothyng let , but that a bodie maie be also droncke , intemperate , couetouse , vniuste , a traytour , and fynallie a foole . Forsoth a man maie see many such . Than how ( quoth he ) haue thei preheminence , by reson of those sciences , to be made the better men ? it seemeth not by this reason . But what ( quoth I ) is the cause ? Because ( quoth he ) they dwell styll in the seconde Compasse , as it were men approachyng toward true Learnyng . And what helpeth that ( ꝙ I , ) when we maie see many times , they come out of the first compasse from Incontinence and other vngraciousnes , to the third compasse , to true Learnyng , the whiche dooe passe by these learned men . And howe can men learned onely in these lyberall sciences excell other , whan they be more obstinate , and more vnable to bee taught , than other folke be ? Howe is that ( quoth I ? ) For ( quoth he ) in the seconde compasse that thyng that they knowe not , they doe feigne theim selfe to knowe . If there were none other thyng but this , as long as they haue this opinion , they must needes be vnable to be steered to come to true Learnyng . Moreouer , seest thou not an other thyng , that the opinions out of the firste compasse , come also into them ? Wherfore these be no whit better , than those of the first compasse : excepte they dooe repent , and be perswaded that thei haue not the true knowlage , but the vntrue Lernyng , by whom they be deceyued . And thincke , that as long as they remayne in the contrarie opinion , that thei can neuer be made safe and whole . Nor you nother frendes , except you so doe , and that these saiynges remain stedfastly in your remembraunce , tyll suche tyme as ye haue ingendred in you by practyse , an habite or custome . Wherfore ye must consyder these saiynges continually , and not by startes , and thinke all other thynges pertayne nothyng to your pourpose . If ye dooe not so , of these thynges , that ye haue nowe harde , ye shall haue no profitte . We shall dooe , as ye teache vs : But expoune this vnto vs ; Why be not those thynges , the whiche folke dooe receiue of Fortune , good thynges ? as to liue , to be whole , to be riche , to haue glorie , to haue children , to conquere and ouercome , and all other thynges like these ? Or againe , why be not their contraries euyll ? For thy saiyng seemeth to vs incredible , and very farre from our opinion . Come of ( quoth he than ) and endeuour your selfe to aunswere as ye thynke best , to those thynges , the whiche I shall aske you . That shall I doe ( quoth I. ) Than ( quoth he ) if a body liue euill , is it good to hym to lyue ? I thincke no , but rather euill ( quoth I. ) For how ( ꝙ he ) can it be good to lyue , whan it is to the liuer euyll ? Certainely ( quoth I ) to theim , the which liue nought , me thinketh lyfe is an euyll thyng : but to theim , the whiche liue well , lyfe is a good thyng . Than ( quoth he ) thou saiest , that lyfe is bothe a good thyng , and an euyll . Ye truely . Speake not so incrediblie and so far out of the waie : For it is impossible , one thyng to be both good and euyll . For so the self same thyng should be bothe profitable and noysome . And one selfe thyng alwaies to be woorthie to be elected , and at the same one time also to bee eschewed : me thincketh this farre from reason . But howe foloweth it , that though that euill be in him that lyueth euyll , that therfore lyfe selfe should be an euyll thyng ? But ( quoth he ) it is not all one , to liue , and to liue euyll . Doth it not seeme also so to the ? Yes . For I dooe not thincke theim both one . Then life selfe ( quoth he ) is not an euill thyng : for if it wer an euill thyng , then thei , the which do liue well , had in them an euill thyng . For thei haue in them life , the which wer an euil thing . Me semeth ye say trouth : for because that life hapneth to both , as well to the liuers well , as to the liuers euill . Therfore life can nother be a good thyng , nor an euyll . No more than cuttyng or seryng is in them , whiche are diseased , either a sicke thyng or a whole . Consider than this , whether had ye leauer to liue euill , or to die well and nobully ? I had rather ( quoth I ) to die well . Than , to die it is none euyll thyng , seeyng that many times death is rather to be chosen than lyfe . It is so . The selfe same reason maie be made of helth and syckenes . For often tymes is not profitable to be in health , but the contrarie is to be preferred . Suche circumstances there maie be , thou saiest trouth . Come of nowe than let vs considre in like maner of riches . Maie we not see ( as it chaunceth often to see ) a man to haue muche riches , and yet to liue naught and wretchedly ? yea verie many of that sort . Than ryches helpeth nothyng these men to lyue well ? It semeth so : For they them selfe be naught . Than rychesse causeth not men to bee good , but that dooeth high and perfecte knowlage . Your saiyng seemeth true . Than by this reason how can richesse be a good thyng , whan it helpeth not to make his possessours to be better . Me seemeth ye saie trouth . And to some folke also it is not profitable to be ryche , if they knowe not howe to vse rychesse . It is true . Howe can that thyng be iudged good of any man , the whiche it is no profitte to haue ? It can not .

Therfore if a man knowe how to vse rychesse well , and as it should be , he shall lyue well : If he can not , he shall liue naughtily . There can nothyng be truer than this . And for a fynall conclusion , to repute and esteme these thynges , as though they were good thynges , orels reiect or despise the same , as euil thinges , is the cause , that vexeth or troubleth the moste part of people : when thei honour these forsaied thynges , and thincke by them onely to obteigne felicitee and welfulnesse . For , for to get them , they leaue nothyng vndoen , be it neuer so vngracious . All these thynges they do onely because they knowe not , what is the true goodnesse .

I PERceyue my frend , that thou haste choasen a right pleasant kynde of liuyng , voyde of businesses of the common welth , wherin neuerthelesse thou doest to the common welth much profitte : beyng vnto all them that come vnto thee , and eke to them that kepe thee companie , bothe compenable and pleasaunt .

¶ But sence it is so , that we maie finde some countrey , that wanteth wylde and hurtefull beastes , as it is saied by Creta : But yet no common welth hath been found , that hath not nourished within it selfe , enuie , disdeigne , and stryfe : of whiche moste commonly enmitees dooe growe , ye and if there were nothyng els , frendship it selfe turneth vs to enmitee , whiche the wyse man Chion perceiuyng , asked one that vaunted him selfe to haue none enmie , if he had also no freende . Me thinketh than it were meete for a man of auctoritee , and that medleth in the rule of the common wealth , that amonge other businesse he shoulde haue also consideracion of his enemies , and to take good heede , that this was not spoken for nought of Xenophon : It is a substanciall wise mans part , to take profytte of his enemies . Therfore I haue gathered together those thinges that came in my mynde now of late , as I reasoned on this mattier . And I haue written theim vnto the , in as few wordes , takyng hede , as nere as I coulde , that I touche nothyng of those that I wrote afore , in the preceptes of good maner , for I see that booke oft in thy hande .