Caius Fannius .

FAnn . These thynges be true O Laeli , for neyther better , neither nobler hath there been any then Affricanus . But you muste thinke all men haue cast their eyes vpon you , and you onely they call & iudge wyse . This name was geuen not longe sence to M. Cato . We knowe also , that L. Acilius in our fathers tyme was named wyse . L. Acilius . But either of them in a shier maner . Acilius , because he was thought connyng in the Ciuile lawe : Cato , because he had experience of many thinges , and many of his dooeynges , bothe in counsayle in the Senate , and in the iudgement place of Iustice , were reported to be foreseen wisely , doen stoutly , and aunswered wittilie : atteigned now in his olde age ( as halfe a surname ) to be called Cato the wyse . But you in an other kinde , not only by nature and condicions , but also by studie and knowlage , they accompte wyse . Nether after the comon peoples reckenyng , but as the learned sorte are wonte to cal one wyse , that is suche a one , as in al the rest of Grece is not the lyke . For those , whiche narowlie searche out these matters , doe not reken them in the numbre of wyse men , which be called the seuen sages of Grece . Sevē sages of Grece . In dede one we haue heard of , that was at Athenes , and the same Apolloes oracle adiud●●d the wysest . Socrates iudged most wyse by Apollo This wisdome then thinke in you , that you accompt all your richesse lodged within you , and that all worldlie happes be inferiours to vertue . And for this cause ( I beleue ) they enquire of me , and of Scaeuola here also , howe you beare Affricanes deathe , and so muche the rather , because these last non as , when we came into D. Brutus orchardes the Augur , ( as the vsage is ) to reason vpon matters , you wer not present there , who was woonte moste diligently to attend both that day and businesse . Scae. Many truely aske , Caius Laelie , as Faunius saieth . But I make this aunswere , that I perceiue , you beare your sorowe sobrelie , whiche you take for so noble and freendly a man , and that you coulde not choose , but be somwhat troubled , and otherwyse of your owne naturall kindenesse ye could not be . And as to that you were not presente at our meetyng these nones , I saied , sickenesse was the cause , and not sorowe . Lae. Well saied Scaeuola and truely : for neyther oughte I for any losse to be withdrawen from this dutie , whiche whyle I was in healthe , I alwaies perfourmed : neyther dooe I thynke , that it can happen by any occasion , that there shoulde be anie slackenesse of duitie in a constant manne . But you Fannie , Constant men . dooe lyke a freende , that you tell me , the worlde ascribeth so muche vnto me , as neyther I acknowelage , neyther desire : but yet as me seemeth , you iudge not truelye of Cato : for eyther no manne there is ( as in deede I rather beleue ) or if anie bee , Cato it is that is wyse . Ah howe ( to leaue the reste vnspoken ) dyd he take the death of his sonne ? Cato ●erkeded wise if any be wise . I can remembre Paulus , and saw Caius . But these may not be compared to Cato , the great and the noble . Wherfore beware , howe you prefer any before Cato , no not hym , whom Apollo ( as you saied ) adiudged the wysest . for of this man his dedes , and of that man his saiynges be commended . Socrates for his saiynges , Cato for his dedes commended But concernyng my selfe ( to answere now you bothe ) reaken thus . If I denie to be grieued with the losse of Scipio , lette the wyse iudge , howe well it were dooen : but certes lye I shoulde , for I am troubled , that I am nowe bireft of such a freend as I suppose neuer none shal be , and as I can approue , Scipio cōmended . neuer none hath been . But I nede no phisicke , I can comforte my selfe , and chiefly with this kynde of comfort , that I am not in that errour , wherwith moste men are woont to be accombred , at the departing of their frendes . For I think that Scipio hath no hurte , mine it is , if any be . And for a man to be greuously troubled for his owne losses , it is selfly loue , and not frendly loue . Selfe loue , But who can denie , that Scipio is not happie ? for except he woulde haue wyshed euer lyfe , ( whiche was farthest out of his thought ) what hath he not obteined , that was mete for a man to wishe ? who in the beginnyng of this mannes state , with vnheard vertues , exceaded the great hope the citesins conceiued of him , beyng a chylde , who neuer sued for the Consulship , Scipio twise consull . and yet was twise made Consull : first before tyme , beeyng vnder age : secondlie in tyme by course , and for the common wealthe almost to late : who by destroiyng two cities , moste egar enemies to this Empire , clerely brake vp not onely warres , that were present , but warres whiche were to come . What should I speake of his gentle maners , his naturall dutie towardes his mother , his liberalitie towardes his sisters , his goodnesse towardes his seruantis , his vprightnes towardes all men ? All Rome bewailed Scipioes death . All these be right wel knowen to you . But how deare he was to the citee , it was declared by the mourning at his funeralles . What then could hauyng of a fewe yeres moe , haue profited hym ? for old age , although it be no heauie burden ( as I remember Cato did the yere before his death discourse with me and Scip. Olde age . ) yet it taketh away that freshe youth , wherin then Scip. was . Wherfore his life was suche , either by fortune , or by glorie , as nothyng coulde bee added more . But his quicke departure , toke awaie the greefe of death , of the which sort of diyng , it is hard to speake any certaintee . What menne suspecte , you see . Neuerthelesse , this a manne maie safely saie , that amongest many his daies , whiche he had seen in his lyfe tyme most faire and ioyefull , that daie was the noblest to P. Scipio , Howe honorably Sci. was brought from the Senate house . when the Senate house beyng broken vp , he was brought home again at nyghte , by the eldest Senatoures , by the league freendes of the Romains , and also by the Latines , the daie beefore he departed this lyfe , that from so high a slep of honour , he might seme rather to haue mounted to God , then to haue gone doune to hell . Immortalitee of the soule . For I can in no wyse agree with them , whiche began of late to reason thus , that the soule dieth with the body , and al thinges end by death . I waie more the auctoritee of olde writers , and of our elders , which made so godly lawes for the deade . as in mine opinion they wold neuer haue dooen , The part of Italie nowe called Calabria in the kyngdome of Naples . if they had thought there hadde nothyng concerned them . And their auctoritee also I more regarde , whiche were sometyme here in this land , and instructed great Grece with their good rules and lessons , whiche nowe is destroyed , and at that tyme flourisshed . And his also I esteeme more , whiche by Appolloes oracle was adiudged the wisest , Socra. who did not affirm somtyme one thyng , and somtyme an other , as in many cases is vsed , but alwaies helde one , Mannes soule . that mans sowle was an heauenlie thyng : and that the same , when it departed from the bodie , had a waie to retourne to heauen very spedie , for euery good and iuste man . Whiche self same thyng Scipio also thought , who seemed as it were to haue a forefeling of the thyng , a verie fewe daies before his death , when both Philus and Manilius beyng present , Phi. Manilius . and others moe : yea , and you your selfe Scaeuola , comoned with me , he reasoned three whole dayes vpon a comon wealth , the latter ende of the whiche disputacion , was of the euerlastyng lyfe of the soule , which ( he said ) he heard of Affricanus in his slepe by a vision . If that be so , that euery good mans soule doth easily make his flight to heauen , as out of prison and cheines of the bodie , whom can we iudge to haue had an easier passage to God , then Scipio ? Wherfore to lament this his good end , I feare were rather enuious then freendly . And on thother side , if I were afeard of this , that the soule died with the bodie , and that there remained neyther felyng of weale nor woe : then as in deathe there is no goodnes , so neither is there euelnesse . For whan a mans feling is once gon , he is made as though he had neuer ben born : yet that Sci. was begot , both we dooe reioyse , and the citee ( while it standꝭ , ) ought to be glad . Wherfore , as I said afore , he is verie well , but with me it is somwhat wurse , whom reason rather woulde , as I came beefore hym into this worlde , so I should haue gone before him out of this life : but yet I take such fruite of the remembraunce of our frendship , that I thinke I lyued happilie , that with Scipio I ledde my lyfe , with whom I had a ioynct care , for the common wealthe , and for our priuate causes , with whom bothe in peace and warre I tooke lyke parte : yea , and wee agreed euermore in loue , mynde , pourpose , and opinion , in whiche thyng the whole pithe of frendship standeth . Freendeship . Therfore this fame of wysdom , which Fannius euen nowe rehearsed , doeth not so greatly delighte me , ( specially beyng false ) as that I trust there shal be an euerlastyng memorie of our freendship : and the same the rather is an heartioye vnto me , because that in so many hundred yeares , as haue passed , there haue he founde skace three or fowre couples of freendes , Scase thre or fowre couples of freendes . amonge the whiche sorte I see there is hope , that Scipioes and Laelius frendship shall be knowen to our offspring .

Fan.

Uerely Laelie , this can not otherwyse be chosen . But seeyng you haue made mencion of frendship , and we be also at leasure , you shall dooe a great pleasure to me , and no lesse I trust to Scaeuola , if as ye are wont of other matters , when they are demaunded of you , you wil so nowe dispute of frendship , what you thinke thereof , whom you counte a freende , and what good rules you geue theron .

Scaeuo .

It pleseth me wel , and as I was about to be in hand with you for it , Fannius did forespeke me . Wherfore you shall exceadynglie pleasure bothe vs .

Lael .

And I surelie thynke it no payne , if I thought my self well able , for both the matter seemes goodlie , and we ( as Fannius alledged ) be at leasure . But who am I ? or what eloquence is in me ? This is the facion of lerned men , and that amonge the Greekes , to haue a matter proponed vnto theim , whereon they shoulde reason , although out of hand . It is a buisie peece of worke , and needeth no small exercise . Wherefore my iudgement is , you shoulde seake the poynctes to be disputed of freendeship , of those , whiche professe this manner of reasonyng . As for me , Frendeship to be preferred aboue all thyng . I can no more but exhorte you , to sette freendship beefore all kynde of worldely thynges . For nothyng is so agreable to nature , nor so fitte for prosperitee or aduersitee . Frēdeship onely betweene good men But firste and foremost this I thinke , that frendshippe can bee but in good men .

¶ Neyther do I so search the matter to the quicke , as they whiche reason this geare more subtillie , although perchaunce truely , and yet little to any comon profite . For they denie , that any is good , but he bee wyse . And be it so hardily Yet suche a thyng call they that wysedome , as neuer earthely man atteigned hytherto . But we muste hope for suche thynges as bee in vre , and in our daiely life , and not for those thynges , whiche be feigned or wished after . I wil neuer saie , that Caius Fabritius , Mar. Curius , C. Fabri. . Mar Cu. ● . Coruucanus . and Titus Cornucanus , whom our elders deemed wyse , were after these mennes rule accompted wyse . Wherfore let them keepe to them selues their name of wisedome , bothe enuied and vnknowen , so thei confesse these afore were good men : but yet that wyll not they graunt , for they will denie , that that can bee saied but by them that be wyse . Let vs goe then euen plainlie to woorke lyke a packe staffe , as the prouerbe is . They whiche behaue themselues , Prouerbe and doe so liue , that their faieth , their honestee , their vprightnesse and liberalitee is allowed , and in them neither couetousnesse , neither trecherie , neither rashnesse is seene to be : and besyde this , be of great constancie , as they wer , whom before we named : all these lyke as they bee taken for good men , Good men . so we thinke them worthie to be called , who folow nature , the best guide of welliuyng , so far as mans power can leade them . For this me thinkth I do spie , that we are so borne together , as there shoulde be among all men a certain felowship . Th order of freendship . And the greater the felowship shuld be , the nearer that euerie one cometh to an other . And therfore citisins be derer to vs than forrains , and kinsfolke nerer then frennefolke : for towarde these Nature her selfe hathe bredde a freendelinesse : but in this there is not suretee ynough . for in this point frendshippe passeth kinred , in that kinred maie be without good will : but frendship in no wise can lacke it . For take awaie good wil , and frendship leseth , but cosinage keepeth styll his name . But how great the vertue of frendship is , it may here of best be vnderstand , that of innumerable compaignies of mankinde , whiche nature her selfe hath knitte together , it is a thyng drawen and broughte into such a streight , that frendship is alwaies ioigned either betweene twoo , orels betwene fewe . What amitee is . For frendshippe is nothyng els , but a perfect agrement with good will and true loue in al kind of good thingꝭ and godlie . And I knowe not whether any better thyng hath been geuen of GOD vnto men , wisedome excepted , then this same freendship . Some set richesse before , some health , others power , and others honour , many also pleasures . Plesure . But certes this last is for beastes , and those other vppermore be fading and vncertein , and bee not so muche within the compasse of our wysdome , as within the ficklenes of fortune . But they , whiche place our cheefest weale in vertue , doe therin very well : and yet this same vertue it is , whiche bothe engendreth and vpholdeth freendship . No frendship without vertue . Neither maie freendship by any meanes bee without vertue . Nowe let vs set out , what is vertue , after the maner of our liuyng , and facion of our talke : and let vs not measure it as certeine vnlearned men dooe , by the statelinesse of the woordes . And let vs reken them good men , whiche are so counted , that is to saie , the Paules , the Catoes , the Caians , the Scipions , and Philons . These were contented with this common kind of lyfe . And as for suche , whiche can not any where be founde , let vs leaue theim of . Commoditees of frendship . Therefore among suche sort of men , freendship hath so many commoditees , as I can scacely wel expresse . First who can be vita vitalis ( to vse Ennius termes ) whiche in englishe is , liuyng in this lyfe , that liueth not in mutual loue with some freend ? What sweeter thyng can there be , than to haue one , with whom thou darest so boldly talke all mattiers , as with thine owne selfe : how shoulde the profit of welfare , and prosperitee be so great , if you had not some , which should reioise so muche therat as your self ? But as for euil plight and aduersitee , it were harde to beare them without such an one , as wold beare the same more greuously than your self . To conclude , all other thynges , that are desired , eache one to eache man serueth the tourne , as richesse for vse , wealth for worship , honoure for praise , pleasure for delite , health to want grefe , and to dooe the office of the bodie . Freendship conteigneth more thyngꝭ in it . Whither so euer you tourne , it is at hand , it will be kept out of no place , it is neuer vnseasonable , nor neuer troublous . Frendeship is as necessary as the elementis . Therfore neither water , nor fier , ne aire , as thei say , do we in more places vse , then this frēdship . And now doe I not speake of the common or meane sorte of freendship ( which yet deliteth and profiteth ) but of the true and perfecte , as theirs was , whiche beeyng fewe are soone tolde . For frendship maketh welfare the goodlier , and euill fare , by sonderyng and partyng of greefes , the lighter . And where freendshippe hath in it manie and greate commoditees , yet this exceadeth al the rest , that she forecōfortes vs , with the good hope that is to come . She suffreth mens hertes neither to feint , nor yet to fall : but he that beholdeth his friend , doeth as it wer behold a certain patterne of him selfe . The excellencie of amitie . Wherfore in frendship the absent be present , the nedie neuer lacke , the sicke thyncke them selues whole , and that which is hardest to be spoken , the dead neuer dye . So great honour , remembraunce , and desire breedeth in them towarde their freendes . By reason wherof their dethes be thought happie , and the others lifes be muche preisid . But if you shoulde take out of the worlde the knot of freindship , Want of frendship . neither can there any house , wante of freendship . neither any citie be able to continue , no not the tillage of the land can endure . And if this can not be vnderstand herebi , yet of strife and debate it maie wel be perceiued , howe great the power of concorde and freendship is . For what howse so stedie , or what citie standꝭ so faste , but thorough hatered and strife , Hatred & strife . it may be vtterlie ouerthrowen ? Whervpon , how much goodnesse resteth in freendshippe , it maie be easily iudged . Men report , Empedocles . that a certein Agrigentine , beeyng a learned manne , wrote in Greke verses , that al thyngꝭ , hauyng their beyng in the world and mouyng , be by freendship kept togither , and by debate skattered : and this all menne bothe perceiue , and proue in very deede . And therfore if at any tyme , there hath appeared , any kynde parte of one freend toward an other , in aduenturynge of parell , or els in part wraryng the same , what is he that would not set it out with great preyses ? What a great show was there , the last daie all the place ouer , at the newe made plaie of mine olde hoste and freend M. Pacuuius , M. Pacunius tragedy Amitee of Orestes and Pylades . when the kynge , not knowing whether of the two was Orestes , Pylades answered , that he it was , that was Orestes , because he woulde haue been put to death for him : and Orestes again , that was so in deede , auowed stiffely , that he it was that was Orestes . The herers that stode aboute , preised it with clapping their handes , beyng but a matter feigned . What thinke we then thei would haue doen in a true matter ? Here nature her selfe did soone bewraie her own ernestenesse , when these men iudged the same to be well dooen in another , whiche they could not doe them selfes . And thus farre me seemeth , I haue thoroughly spoken what I thynke of freendshippe . if there be any more thyngꝭ , as A beleue there be many , aske it of them if ye thinke good , whiche dispute these kynd of matters .

Fan.

But we rather couet to heare it of you , although for my part I oft tymes haue soughte it at their handis , and haue hearde theim very wyllynglie : but we looke for an other manner of veine in your talke .

Scae.

You woulde the sooner haue saied so Fannie , if you had of late been present in Scipioes orcharde , when the reasonyng was concernyng a common wealth , and had heard , what a defender of iustice be was at that day , against a curiouse oracion that Philus made .

Fan.

That surely was an easie matter for the iust to defend iustice .

Scae.

And what saie you by freendship ? shall it not be lyke easie for him to doe the same therein , who hath gained great honour , for keepyng the same with all trustinesse , stedfastnesse , and vprightnesse .

Lael .

Naie , this is as though ye would force me to speake . But what skilleth it , by what meanes you driue me to it , I take it truely , that ye force me . Yet to withstande the earnest desires of a mans freendes , especially in an honeste matter , partlie it is an harde thyng to doe , and partly not well standyng with reason . Wherfore many times thinkyng of frend shippe , this was woont to be chiefly weighed of me , whether for staie and for neede , menne ought to seeke for frendship , to th entent that in doyng and takyng of pleasures , one mighte receiue of another , Wherfore freendes are sought that he told not come to by him selfe , and after that sorte mighte requite others : and whether this were the very propertee of frendship , or elles there were some other cause more ancient , more commendable , and more proceding of nature . For loue , wherof freendly loue and freendshippe commeth , is the chiefe cause , to fasten good willes together . Commoditees often times also bee gotten at their handes , Loue . whiche with flatteryng frenship be soughte vpon , and as tyme serueth , be attended vpon . But in frendshippe there is no faining , there is no dissembling , and what so euer is in it , the same is true and vnforced . Wherefore I am of opinion , that freendship toke his beginnyng rather by nature , Natural freendship than for any helpe of staie , and rather by the castyng of ones phantasie toward thother , with a certein felyng of loue , then by the thinkyng , howe muche profite mighte ensue of suche a thyng . The which surely what kinde of thyng it is , maie wel be vnderstande , euen in certeine beastes , whiche so tenderlie loue their yong ones for a certayne space , and be so loued of them again , that their nature soone appeareth : whiche thyng in man is muche more euident .

Firste of the loue that is beetwene the children & parentes , whiche can not possibly without some heinouse mischiefe be withdrawen . And secondarily when a lyke bearyng of loue appeareth , as if we haue found any body , with whose maners and nature we agree , because we thinke we see in theim as it were a certeine sparke of honestie and vertue . For nothyng is better beloued than vertue , Uertue . nor nothyng more allureth men to cast fauour , in so muche , that for vertue and honestie we fauour , after a certeine sorte euen those , whom we neuer sawe in our life . For who is it , that doeth not vse remembraunce of Caius Fabritius , or Marcus Curius , C. Fabritius . M. Curius . whom he neuer saw , with a certeigne loue and good fauour toward them . Who again doeth not hate Tarquinius the proude , Sp. Cassius , and Sp. Melius ? With the two capiteins Pyrrhus and Hannibal , Pyrrhus Anniball . we foughte for the Empire in Italie . Notwithstandyng from the one , we withdrewe not muche our heartes , for his honest name , and thother alwaies the citie hated for his crueltee . But if the power of honestie be so muche , Power of honestie . that we loue the same , yea in those , whiche we neuer sawe , and more then that , we like it euen in our very enemies : what meruaile is it , if the hertis of men be moued , when thei seeme to behold the vertue and goodnesse of suche , with whom they may be ioigned in acquaintaunce . Loue confirmed by benefites . Although loue be fastened by pleasures receaued , by good will well tryed , and acquaintaunce had : all whiche thynges together when they bee laied to the same firste phantasie of mans mynd and loue , a certein wonderfull greatnesse of good will doeth kiendle . Whiche , if anie thinke it commeth of desire , Base out spryng of freēdship . to haue a helpe of staie , that it should be a meane , wherby euerie one should come by that he most desireth , truely they leaue vs a very base , and no gentlemanlie out spryng of frendship to be , which of lacke and nede would haue it to issue . But if this wer so , then as euery man felt in hym self smallest habilitee , so should he be most rediest to freendship : whiche thyng is farre otherwyse . For as euery man trusteth most to him self , and as euery man chiefly with vertue and wisdome , is so furnished , that he hath no nede of any other , and taketh all his owne thyngꝭ to lye in his own power : so he dooeth moste exceade all others in sekyng and honouryng freenshippe . Affaican⁹ and Lael●us had no nede one of an other . For what , had Affaicanus any nede of me ? Nothyng at all truely , Nor I of him neither : but I , for certein woonder I was in of his vertue , and he perchance agein for an opinion he had of my behauiour , loued me , and our daylie companie encreased our good will . But although manie and great commoditees ensued thereof , yet did not the cause of our louyng one the other , come of any hope of such thyngꝭ . For as we be profitable to others and liberall , not of purpose to get thankes , Usury of plesures . ( for in deede we make no vsurie of our pleasures ) but euen of verie nature be geuen to liberalitee : so doe we thinke , that we ought to couet freendship , not led therto by hope of rewarde , but because all the fruite thereof resteth in verie loue self . Frute of Amitee . We are farre from the opinion of these , whiche after the nature of brute beastis , dooe referre al thynges to pleasure & sensualitie . And no meruail at al For they , whiche haue cast all their myndes , vpon so vyle and so lothsome a thing , can haue no eye to any heavenlye , to anie goodly , or godly thing . Wher fore those maner of menne , we wil set a syde from our talke , and let vs imagine and iudge , that loues feelyng , and ernestnesse of good wil is engendred of nature , by some profe of honestie declared . Whiche honestie who that loue , doe applie theim selues to the same , and drawe neerer , that they maie take the vse of the compaigny and maners of him , whom they began to phantasie : and that they maie be mates and a lyke in loue , readier to doe pleasures than to require any And let this bee an honest kynde of strife betweene freendes . And thus shall great commoditees be taken of freendship , and the beginning therof shal come of nature , rather then of neede , a beginnyng both weightier and trewer . Freendship beginning of nature . For if profite shoulde fasten frendship , then the same beyng changed , shoulde vnlose it againe . But because nature cannot be chaunged , therefore true frendships be euerlasting .

¶ Thus the first beginning of freendship you see , excepte peraduenture ye haue some thyng els to aske .

Scae.

Naie Laelius , I praie you goe forth with your matter , and as for hym here , whiche is my younger , of mine owne head I dare make answere .

Fan.

In deede you saie but wel , wherfore lette vs heare foorth . Laelius . Hearken then my frendes these thyngꝭ , whiche many tymes and ofte haue been reasoned , betweene me and Scipio , concernyng freendshippe . Continuance of frendship . He truely was woont to saie , there was nothyng more harde then freendship to continue vnto the last houre of death . For he woulde saie , it oft tymes hapned , that either it should not auaile both parties , to haue it continue still , orels that freendis woulde not be alwaies of one mynde , in the matters of the common wealth . He would saie also , that mennes maners dyd ofte chaunge , sometyme by reason of euill lucke , somtyme as age grewe on theim . And of these thingꝭ he would bryng an example by a similitude of boies state , whiche was , that the whotte loue of children , was oft tymes caste vp with their chaunge of voyce . And in case they had continewed it , til thei became young men of full age : yet that frendship was broken sometyme , either by reason of stryfe , either by some maner of riote , either by some gain and profite , whiche bothe of theim beyng freendes , coulde not atteigne to at once . So that if any had gone on , somewhat longer in freendship , yet they brake often tymes , if they fell in any contencion for honour or dignitee . For he would saie there was no sorer pestilence in freendship , Couetusnesse in frendship . then couetousnesse of moneie , whiche is in the moste part of menne , and strife about honor and glorie , whiche is in the beste sorte of men . Wher vpon great enmitee oft times groweth betwene right deare freendes . He further would say , that great variance , and many tymes iuste dyd spryng , when any thyng was required of freendes , that was not honest , as either that they should be instrumentes to others trecherie , orels helpers to dooe wronge . The whiche thyng suche as would refuse , although they should dooe honestlie in it , yet should they be reproued of them , whose myndes they would not folow , as breakers of the lawe of frendship . But thei , whiche had the face to require any thyng , what so euer it were , of their freend , he was woont to saie , did by their very askyng professe , that for their frendis sake they would attempt all maner of thynges . And when suche mennes malice was once long growen and festered in hearte , not onely their acquaintaunce was wont to be geuen vp , but also great and continuall hatered grewe betwene theim . These many thynges so hang ouer freendshippe , euen as one should saie , by destinee , that he ●aied , to escape all these , he thoughte it to bee not onely a parte of wisedome , but also of very happinesse . Bondes of loue . Wherfore if ye be pleased , let vs firste see this poinct , how farre oughte loue to stretche in freendship , as if Coriolanus hadde any freendes , Comocion of Coriolanus . whether they oughte to haue borne weapon with hym against their countreye : whether Becillinus freendes Becillinus should haue ordered him in his enterprise for the kyngdome : whether Spu. Melius freendes shoulde haue holden with hym ? We sawe Tiberius Graccus , when he made an vp sturre in the common wealth , was forsaken of Quint⁹ Tubero and his companion frendes . But Caius Blossius the Cumaine , a geast of your familie Scaeuola , when he came to me as a sewter , because I sate in counsaile with Laenas and Rutilius the Consulles , alledged this cause for him self that I shoulde pardone hym , which was that he had Tiberius Graccus in suche a reuerence , that whatsoeuer he willed , he thought it meete to be enterprised . Than ꝙ I , what and this to , if he woulde haue had you set fyer on the Capitoll ? Naie ꝙ he , Capitoll . he would neuer haue willed me to suche a thyng , but and if he had once bydde me , I must needes haue doen it . You see how shamefull a saiyng this was , Wicked answere of Blosius . and in very deede so he did , yea and rather more than he saied . For he did not folowe Tiberius Graccus rashenesse , but was also a ryngleader to it , nor made not him self a compaignion of his furie , but a capitein . And therfore in this madnesse beyng afearde of a newe examinciō , he fled into Asia , and gat hym to our ennemies , and in the ende , suffered iuste and greuous punishemente of our citie . Offence in our freendes behalf . There is therefore none excuse for the faulte , if a manne offend for his freendes sake , Honeste requestes . for seeyng the opinion of ones vertue is the breeder of frendship , it is hard for frendship to remain , if one swarue from vertue . But if we agree it to be honest , both to graunt to our freendes what so euer they woulde haue , and to obteigne of our frendes what so euer we desire : there truely we be of a through tried wisdom , if there can be no faulte found with the thing . But our speakyng is of these freendes that be in our lye daily , of suche as we see , or suche as we haue heard of , and our daily experience teacheth vs . Oute of these sortes we muste take examples , and of theim chiefely , who come neerest to wisdome . We know , P. Aemilius . that Paulus Aemilius was of muche familiaritee with Caius Lucinius , C. Lucinius as we haue heard of our fathers , and that they wer twise Consulles to gether , and felowes in office of the Censureshippe . And we reade also in stories , that in that time Marcus Curius and Titus Coruncanus M. Curius C. Coruncanus . were great freendis with them , and dearest one to thother also among them selues . Therfore we can not so muche as suspecte or deeme , that any of these would haue earnestly required any thing of their frend , that should haue been against their faith , against their othe , or against the common welth . For to what purpose were it , to say that these euils were in suche men ? For if they had ernestlie required any thyng in that maner , I know thei could not haue obteigned , for asmuche as these we spake of , were very godlie men . But let it be of a lyke euill to graunt , as to make an vnhonest suite . Yet Caius Carbo consented to Tiberius Graccus , and so did C. Cato , who at that tyme was neuer a whit his brother Caius ennemy , First law in freendship . but at this present is his earnest aduersarie . Let this then bee the firste lawe enacted in freendship , that neither we require vnhonest thinges , nor beyng desired do any . For it is a fowle excuse , and in no wise to be alowed , when a man shall either in priuate faultes , other elles in faultes against the comon wealth confesse , Foule excuse . he did it for his freendes sake . For we are nowe , O Fannius and Scaeuola , sette in such place , that it behoueth vs longe afore to foresee the chaunces that maie happen to the comon wealth . For the old custome of our fathers al readie is somwhat swarued from hir course and race . Ambicion of Tiberius Graccus . Tiberius Graceus went about to haue gotten the kyngdome , and ruled as a kyng to , for certaine monethes , did euer the people of Rome heare or see the lyke ? And his frendes and kinsfolke also after his death did folow the exaumple of hym . What partes they plaied against P. Scipio Nasica , I can not without teares reporte . For as for Carbo , whom we spake of earwhile , we did suffer and beare with , because of Tiberius Graccus new punishment . But what I looke to folowe of Tiberius Graccus Tribuneship , I luste not to prophecie , for from thence cometh al matiers , whiche be ready for mischiefe : and after they once beginne , they folowe headlong on . Ye see alreadie afore hand in the tables of the lawes , howe great a decaie hath happened , first by the lawe called Gabinia , Gabinius law . and then within two yeres after , by the lawe called Cassia . Cassius law . And me thinkꝭ I doe alredie see the communaltee of Rome deuided from the Senate , and that the greatest matiers be ordered after the will of the people . For mo men shal learne howe suche thyngꝭ may be doen , then howe they maie be withstanded . But to what ende speake I all this ? verely because no man goeth about any suche thyng without fellowship . The honest sort therfore muste bee warned , if vnwares they lyght by any aduenture in suche a kynde of freendshippe , that they thinke not them selues so bounde , but that thei mai forsake their freende , if in any great matter thei conspire against the common wealth . Punishement as due to the partners as ryngeleaders . And for naughty men a punishment must bee deuised , and no lesse for suche as followe others , then for those whiche bee the verie capitaines and ryngeleaders theym selues of all wickednesse . Who was nobler , who was of more power in al Grece thē Themistocles ? Themistocles . who beyng capitayne in the warre againste the Persians , when he had deliuered Greece from bondage , and afterward was banished for enuie , coulde not beare the same enuie of his vnthankful countrey , which his part was to haue borne . He plaied the like part that Coriolanus did with vs twentie yeares a goe . Themistocles and Coriolanus slew themselfes . These twayne found no ayde agaynste their countrey , and therfore they kylled thēselfes . Wherfore suche naughtie mennes conspiracie , is not to bee cloked with any excuse of frendship , but rather punished with all extremitee , that no manne maie thinke it lawefull to folowe his freende , that makes warre against his countreie . Whiche thyng ( as the worlde beginneth to goe ) I wote not whether one daie it will be so or not . But truely I for my parte , haue no lesse care , A good but a rare care . what the state of the common welth shal be after my deathe , then what it is at this day . First rule of freendship . Let this therfore be agreed , to bee the fyrst rule of freendshippe , that we aske of our freendes thynges that be lawfull , and dooe for our freendes sakes thyngꝭ that be honest . And that we looke not vpon our freend till he desire vs , Preuentyng of honest requestes . but that good wil bee alwaies readie , and that slackenesse be not vsed Let vs be glad in dede to geue faithfull counsaill . Let theim be of great accompt in freendeship , Mocions in freendship . whiche counsaill well . And let vs geue theim a rule ouer vs , to warne vs , not only plainely : but also if neade be , sharpely , and suche authoritie geuen must be obeied . For I suppose some wonderfull wonders pleased some of theim , whom I heare saie were taken for wise in Greece . But there is nothing , but that thei can descant theron with their quiditiues , as for example we shuld auoide frendship with to many , Few frendes . for that one man thereby must nedes be carefull for many , and that it is enough to doe , euery man to care for his owne . Also to be ouermuche combred with other mennes mattiers ( they saie ) is vnweldie , and to haue the raines of freendshippe at length to plucke straiter or make slacker , as one will , they thynke it a pleasure . For they say , quietnesse is the chiefe poincte of happines , which the minde can not enioye , if one musts beare the burdeine , or as it were , trauaile with childe for many . Another sort of them ( thei saie ) speake muche more beastelie yet then this , whiche place a littell aboue I briefely touched , and that was , that freendeshippe ought to bee desired for an healpe and staies sake , and not for good will and fauour to anie body . And therfore as euery manne hath little staie , and little succour , so he shoulde the more seeke after freendship . And for this cause ( they saie ) it is , that women seeke more the helpe of freendship then men , and the poore more then the riche , and the wretched more than the fortunate .

Takyng freendship out of the world . ¶ O gaye and goodlye wisedome . For they goe aboute to take the sonne out of the world , that would take frendship out of it , then the whiche we haue of God nothyng better , ne nothyng pleasaunter . For what maner of quietenesse is this ? truely to see to , pleasaunt , but in verie deede at many tymes to be refused . For it is no reason , either not to take in hand or to leaue of beyng taken in hande , We must alwaie do well . anie honest cause or deede , because thou wouldest not be troubled . But if we wil refuse paine , we must also refuse vertue , whiche must of necessitee with a certeine painfulnesse dispise and hate his contraries , as for example , the good must hate the euill , the chast the lecherouse , the hardie the cowardly . Therfore you see the ryghte , moste of all greued with vnrightuousenesse , the mightie with the weakelynges , the honest with the shameles . This therfore is the propertie of a wel staied mind , Propertee of a well staide minde to reioice at good thyngꝭ , and to be greued with the contraries . Wherfore if greefe of minde light in a wise man ( as in veraie deede it doth ) except we suppose the nature of man is cleane rooted vp out of his hert , what cause is there , that we shoulde vtterly bannysh frēdship from the life of man , because we woulde suffer no troubles for it ? For what difference is there , I saie not betwene a beast and a man , but euen betwene a man and a stone , or a dead stocke , or any suche like thing , if you take away the mouynges and modes of the mind ? He meaneth the stoikes . Neither are these to be hard , that wil nedes haue vertue to bee an harde thyng , & as it were like iron . Whiche trwely aswell in manie thyngꝭ , as also in freendship , is easie and gentle , so that at the good fortune of his freend it spredeth it s●lfe abrode , and at his misfortune it shrinketh in again . Wherfore this grefe of minde , that is oftimes to be taken for freendes , is not so great as it ought to take awaie freendship among men : no more than vertue shoulde be refused , because it bringeth with it many cares and troubles of mind . But for asmuche as vertue knitteth freendeship together ( as I saied afore ) if any sparke of vertue doe appeare , Where loue groweth . whervnto one of a like minde maie applie and ioyne it selfe , there loue must necessarily grow , when suche a thing hapneth . Beastlinesse . For what is so trastlie , as to be delited with these many kynde of vaine thinges , as honour , glorie , buildyng , apparell , and deckeyng of the bodie , and not marueilousely to be delighted , with suche a mind endewed with vertue , as bothe can loue and yelde loue for loue againe . Requityng of benefites . For there is nothyng goodlier , then requityng of benefitis , nor any thing pleasanter , than th enterchangeyng of loue and dutie . And also if you putte this vnto it , which maie wel be added , that there is nothyng , whiche allureth and so draweth oughte vnto it , Cause principall of frendship . as lykenesse of condicions doeth one to freendship . This surely is graunted to be true , Like wol to like . that the honest , loue the honest , and so haunt together , as men nere ioigned by kinred and nature . For nothing more coueteth , or is more egar of his lyke , then nature . Wherfore this is plaine , Nature . O Fannie and Scaeuola , in mine opinion , that the honest beare towarde the honest , a certein goodwill , as of course , whiche is apoincted by nature , to bee the well spryng of freendship . But this kynd of goodnesse also should appeere towarde the common sorte . Uertue . For vertue is not chorlishe , nor emptie handed , nor yet loftie : but hir custome is to defend all men , and to doe the best for them she can . Whiche thyng vndoubtedlie she would not dooe , if she disdeigned the common sorte .

Profite . ¶ Furthermore me thinketh those men , that for profites sake dissemble freendship , doe cleane take awai the louingest knot of freendship . For the veraie profite gotten by ones freend , doth not so muche like one , as his freendes very loue doth delite hym : and than is that , whiche commeth from a mans freend a pleasure , whan of good will and loue it proceadeth . And it is so beyonde reason , that freendship should be sought for necessitee , seeyng that those , whiche be endued with wealth , richesse and vertue chiefly , wherin most aide is , haue no neede of any other , and be most liberal and bounteouse . And I know not , whether it be a meete thyng , that freendes shoulde neuer neade anie thyng : for where should our good will haue appeared , yf Scipio had neuer neaded , neuer fauour , neuer counsail , neuer our assistaunce , neither in peace nor in warre . Therfore freendship huntes not after profite , Profite foloweth freendship . but profite foloweth freendship . Men than that swimme in richesse , be not to be heard , if thei shall at any tyme dispute of freendship , in which nether by experiēce , nor by knowelage , they haue anie vndrestandyng . For who is there ( in very sadnesse ) that neither to loue any , neither to be loued again , would walow in all richesse , and liue with plentie of all thyngs earthlie ? For this kynd of lyfe is for tyrans , A tyrans lyfe . wherein there is no trustinesse , no loue , no hope of assured good will , but all thynges euermore suspected and cared for : Loue and feare . nor there is no place of frendship . For who can loue one , whom he feareth : or elles loue one whom he dreadeth ? Suche yet be honoured with feigned freendship onely for a time , that if thei happen to take Aduersitee trieth freendes . a fall ( as it doeth many times come to passe ) than is it well perceyued , howe naked they be of freendes . Whiche thing the reporte goeth , Tarquinius the tyranne saied , at suche time as he was banished , that he well vnderstode , what freendes he had faithfull , and what vnfaithfull , nowe when he was hable to recompence neither of theim . And yet I meruail , if in that his pryde and loathsome condicions , he could possiblie haue any at all . And as this mannes maners , of whom we haue spoken , could not pourchase any true frendes , so many mens riches , that be in high authoritie , Richesse . do cleane shut out , as it were true freendship . For Fortune her selfe is not onely blynde , Fortune . but maketh these also often tymes blynde , whom she moste embraceth . And therfore ( for the moste parte ) they are puffed vp with pryde and disdeigne , and nothing is so irkssome , A foole fortunate . as a foole in good fortune . And this a man maie see , that such as before tymes wer of indifferent maners , by rule , power , and prosperitee , dooe chaunge and despise their olde freendes , and leane to newe . But what more foolishe thing can be , than to studie , thei may be hable with great heapes and plentie , to gette other thynges that be sought for , as moneie , horses , seruauntes , gaye cloathing , and costly plate , and yet not to seeke for freendes , being the best & goodlyest riches of this lyfe . Freendes the best richesse . For they knowe not for whom they get other thynges , when they are gotten , nor to whose vse thei trauaile . For euery one of these be his , whiche will win them with strong hande . But freendship once gotten , abydeth with euerie man stedfast and surely . Geftes of fortune . And although these thynges continew , whiche be as one woulde saie , the giftes of fortune , yet a rude lyfe and destitute of freendes can not be pleasant . But here an ende of this mattier .

¶ And nowe we must set out , Bondes of loue in frendship . howe farre the boundes and pointes of loue doe reache in freendeshippe . Whereof I see there be three opinions , and I allow neither of them . One is , that we so loue our freend , as we doe our selfes . The other , that our good will towarde our freendes , doe a like and equallie answere theyr good will towarde vs . ● . opinions of freendship disalowed . The thirde , that howe muche euery man setteth by him selfe , so muche he shoulde bee sette by of his freendes . But I agre to none of these three opinions . For the first is not trewe , that euery man , is a like herted towarde his freende , as he is towarde him selfe . For how many thynges enterprise we for our freendes sake , whiche for our selues we woulde neuer doe , as to praie and sue to an vnworthy man for our freendes cause : to be ouer earnestly bent against one , and to pursue him very sore : whiche thynges in our owne mattiers stande not well with honestie , but in our freendes causes bee moste honest . There be many thynges also , in whiche the honest sort , both take awaie and suffer to bee taken from theyr owne gaines , to th ende their frendes rather than them selues , maie enioy them . The second opinion is , that appointeth freendship , to vse like benefites , and like good will , but this is to straight and to neere , to bryng freendship to be weied in ballaunce , as though there ought to be a like iompe measure of taking and receiuyng of pleasures . Trewe frendship . Me thinketh trewe freendeship is a richer and a bountifuller thyng , and doeth not take so narrowe heade to geue no more than it maie receiue . Neither is there suche feare to bee taken in freendeship , that we lease not a good tourne , or let it fal in the mire , or that we heape not vp more benefites than iust measure . The thirde is the worst , which is , that how muche euery man maketh of himselfe , so muche he shoulde bee made of by his freende . But in some often tymes either there is a more bashful spirite , or a more comfortles hope of amendyng their state . It is not therefore the propretee of a freende , to bee toward him , as he is towarde him selfe , but he ought rather to studie and find the meanes , that he cheare vp his freendes dismaied minde , and bryng hym in a more hope and better comfort . There is therfore another ende of trewe freendship to be made , so that first I shall tell that whiche Scipio was wont chiefly to reproue . He wolde denie , that any saiyng coulde be founde more againste freendshippe than this that saied , men ought so to loue , as at sometyme they shoulde hate And he could not be brought to beleue , A saiyng most repugnant to frendship . that this was saied by Bias , as it was reported , who was one of the seuen wise men : but that it was the saiyng of some vile and ambicious man , or els of one that woulde bryng all thynges to his owne power and swaie . For how can one be his freende , whose enemie he thinkes also to be . For first he must nedes desier and wish , that his freende might verie often offende , that he might geue as it were occasions to chide . Againe , he must needes be greued and freated , or else enuie at his frendes good hap and doynges . Wherfore this rule truly were enough ( whose so euer it be ) to destroy frenship . But this rather were mete , to haue a rule made , that we should vse suche warenesse in prouidyng of freendes , that we shoulde not begin to loue hym , whom at anie tyme we might after hate . Besides , if we had not bene most fortunate in chosyng of our frends ; , yet Scipio thought men shuld beare that mischaunce , rather than to seeke an occasion of fallyng out . What is to be attributed to honest frendes . These endes in freendeship therfore I thynke bee to bee vsed , that whan freendes maners be honest , all their goodes , counsaill , and good will , should be as comon among them , without any excepcion : and also if chaunce so come to passe , that the v●honest doynges of freendes , bee to bee holpen in thynges , where they stande vpon lyfe and death , or vpon their estimacion , they maie somewhat swarue out of the waie , so that great dishonestie follow not of it . For freendship maie be pardoned herein . Neither is estimacion to be reiected . Nor yet muste we thinke , that the peoples voice is a small helpe to haue a dooeyng in thynges , whiche to get with flatterie & fayre woordes is dishonestie . Therfore vertue , who hath the loue of all men folowyng it , is not to bee dispised . But it was ofte demaunded ( for now I returne to Scipio , al whose talke was of freendeshippe , ) why in all other thynges men were more diligent , as that euerie one coulde tell how manie goates and sheepe he had of his owne , A question worthy the askyng . yet coulde not numbre howe manie freendes he had : and that in compassyng the one he bestoweth a diligence , and in choosyng the other , he is negligent , and hath as it were , no certeigne signes and markes , by the whiche he should iudge who be fittest for freendeshippe . We must therfore choose sure , stedfast , and vnwaueryng freendes , of the whiche sorte , there is a greate skarsitie , and it is harde to knowe theim without a triall . But we muste make the tryall in freendeshyppe it selfe , for so freendeshippe goeth before our iudgement , and taketh awaie the occasion of tryall . It is therefore a wyse mannes parte , so to staie the earnestnesse of his loue , as he dooeth his race in running , to th extēt we maie so vse our frendship , as men that had assaied their horse , Waies to proue frendes . and somewhat tryed the maners of their freendes . Many men often tymes in a little moneie matter , be founde how vnconstant they be : there be other some again , whom when a little money can not attempt , Money . by a great summe of money may be soone knowen . But if some maie be founde , whiche thinke it beastly to set moneie before freendship , where then shal we finde them , Honour . that dooe not sette honour , rule , Rule . auctoritie , Auctoritee and power , before freendship ? that when these be set foorth on the one side , & the power of frendship on the other side , who is there , that wil not rather chose the firste then the laste ? For mans nature is weake to refuse rule , which if men folow and little regarde freendeship , they thinke thei are to be excused , because not without a great occasion , they haue broken of freendship . Frendship hardly found amonge greatte men . Therfore trew freendship is very hardly found in theim , whiche liue in honour and rule . For where can you finde suche a one , as woulde preferre his freendes honour before his owne ? But to leaue these , howe greuouse and dangerouse do most men thinke it , to be fellowes and partenars in miseries , wherto not one is easily founde , that wil be content to come , although Ennins saied well : Sure freende . The sure freende in thynges vnsure is knowen . Yet these two thynges make men for the most part to be noted of vnstedfastnesse and lightnesse , if either in their owne prosperitee they set their frendes light , or in their frendes aduersitee they cast theim of . Who therfore shall shewe him self in both these discrete , stedfast , and faithful in frendship , A feithful frend . him oughte we to iudge of the perfectest kind of men , and in a maner as a god . For the grounde worke of that stedfastnesse & constancie , which we seke to be in frendship , is faithfulnes . For nothyng is stedfast , that is vnfaithfull . Besides it is fitte we chose our frend simple , How to chose a freende . familiar , good to agre with , & one that will be moued with the same thingꝭ , wherwith we be . All which thingꝭ belong to the faithfulnesse that ought to be in frendship . Waueryng mynde . For nether can he be faithful , that wil be in many mindis , or that hath a tourning hed . Nor he stedfast & sure that is not of the same mode that his frend is , and agreable to his nature . What a freend must eschew . Herevnto must be ioyned , that he which shal be a frend , may not take plesure in accusing , nor lightly beleue accusacions offred , which thingꝭ belonge to that stedfastnesse , wherof earwhile I entreated . And so commeth it to be true , which in the beginning I said that freendship can not be but betwene good men . For it is the propertee of a good man Good men . ( whom we may also call wise ) to keepe these twoo rewles in freendship .

Two rules in frendship . ¶ First , that nothyng be feigned nor dissembled : for it is more honeste openlie to hate , than in countenance to cloke . Next , that not onely he cleere his freend of faultes , whereof he is charged by ani other , but also that he him s●lf in no wise be suspicious , or thinke his freend hath doen any thyng amisse . There must be besydes this , Pleasant talke . a certein pleasantnesse in ones talke and facions , which is not one of the worst sauces for freendship , but sowernesse and solemnesse must in no wise be had , yet sadnesse and sagenesse in all matters haue in it surely a certein grauitee . Sagenesse But freendshippe ought to be somwhat more at large , more free & pleasant , & to all feloweship and gentlenes more disposed .

¶ And here riseth a very hard question , Whether newe or old frendes are to be preferred . whether our newe freendes worthy of frendship , be to be preferred before our olde , as we vse to esteme yong horses more than olde . A doubt surely vnsemely for men , for of freendship as there is of other thynges , ought there to be no gluttyng . And our oldest kinde of thinges like good old wines , ought to be most regarded . And that is a trewe saied saw , Prouerb . whiche comonly is saied , that we muste eate manie busshelles of salte togeather , with whom we shall perfourme the partes of freendship . Yet new acquaintaunces be not to be refused , if there be any hope in theim , Similitude . as in good trees where appeareth fruite . And yet olde acquaintance must be kept in his dewe place . For in olde freendes , and acquaintaunce , and custome is no small trust .

¶ And as to the horse , wherof we made mencion erwhile , if nothyng lette , there 's 's none , but had rather vse him , whom he hath vsed , Custome . than a new and vnhandled . Neither doth custome muche onelie in liuyng thynges , but also in thynges lackyng life . For euen with hillie places and wooddy countreis be we delited , wherin we haue dwelled longe . But it is a chiefe poinet in freendeship , Chiefe-point in freendship . the higher to bee equall with the lower . For often tymes there bee certaine graces in it , as was in Scipio towarde our company of frendes , he neuer put hym selfe foorth before Philus , before Rutilius , before Mummius , or any of his baser freendes . But he honoured Quintus Maximus his brother , The elder in honour preferred . as his better , because he was his elder , who was surely a notable man , yet nothyng like him , and he was desirouse , that al his freendes might be made richer by hym . Whiche all men muste bothe dooe and folowe , that if they gette anie betternesse of vertue , witte , or fortune , they should parte if among their frendes , and part it with their kinsefolkes , as if they be borne of a low stocke , orels haue their kynred either in witte or substaunce woorse then the●m selfes , they shoulde enlarge their richesse , and bee as an honoure and glorie to their state , as we reade in the playes of some , that were in seruauntes states , by reason their birth and stocke was vnknowen , but after they were perceiued , and founde eyther Gods sonnes , or kyngs children , yet they bare still a loue toward the sheapherdꝭ , whom they toke manie yeres as their fathers . Whiche thyng we ought much rather do toward our true and well knowen fathers . For thence chiefly is the fruites of ones witte , vertue , and all honestie taken , when it is bestowed on hym that is neerest alied . Therfore as those whiche in freendeshippe be the betters in degree , Mutuall behauiour of freendes . ought to equall theim selues with their inferiours , so ought inferiours not to be greeued , if either in witte , either fortune , either worship , their freendes doe excede theim Of the which the moste part eyther plaine them selfes of somwhat , or els vpbraide men with their benefites , and so muche the more if they thinke they haue ought , Upbraides of plesures . whiche they can proue to haue be done either dewtifully , or freendely , or by any of their trauaile . But surely these vpbraiders of pleasures , be an hateful kinde of people . Whiche pleasures he only , on whom thei be bestowed , ought to remember , and not he that dyd bestow theim . Wherfore as the better man must abase him selfe in freendeship , so after a sort the better muste preferre the inferior . For there be some whiche make freendeship veray yrkesome , where as they thinke theim selfes not regarded . Whiche happeneth almoste to none but suche as thinke theim selfes worthy to be dispised . Who must both by woordes and deades bee brought from this opinion . You muste dooe for euery one first so much as your selfe can do . Howe much is to be done for frendes . Next so muche as he is hable to discharge , whom you loue and would further . For you can not bring all your frendes to high honour , although you be farre aboue other . As Scipio was hable to make Publius Rutilius Consull , Scipio made Rutilius consull . but he coulde neuer make his brother Lucius . And if you bee hable to prefer one to what you lust , yet most you take heede , what he is hable to discharge . And we must alwaies thinke frēndship to be in full growen ages and well stayed wittes . Freendship in ages & wittes . Nor those , whiche in their boistate , haue been desirous of hunting and te●esse , muste of necessitee take them their freendis , Companions of youth . whom they loued and delighted than with their plesure . For so shal nurssꝭ and youth maisters chalenge muche frendship , by reason of olde right , who in dede be not to bee dispised , but yet after some other sorte to be estemed . For els freendship can not continue stedfast . Unlike maners . Unlyke maners haue vnlyke studies , whose vnlykenesse of condicions doeth breake of all freendship . And for none other cause the good with the wicked , and the wicked with the good can not bee freendes : but for that there is betwene them so great difference , as the greattest may be of maners and affections . It maie be also a good lesson in frendship , that no man hinder his frendis profite , through vnmeasurable loue towarde him , as it often happeneth . For to come to fables . Inordinate loue in frendship . If Neoptolemus would haue heard Lycomedes , with whom he was brought vp , whan he wolde haue staied his iourney with muche weepyng , he could neuer haue taken Troie . And oftentymes there chaunceth waighty mattiers , why a man must depart from his friends : the whiche who so euer wolde let or trouble , because be can not beare well his absence , is to bee compted a weakelyng and cockney natured : and therfore vnreasonable for freendeship . And in all thynges we must take heade , Freendes ought to ponder requestes . both what we aske of our freende , and what we suffer to be obteyned of vs . There happeneth also many times , as it were a certaine necessarie lamentacion for the partyng of frendship , for now our talke tourneth from sage mens to the common peoples freendship . Comon peoples frendship . Oftymes freendes faultes burst out , partly vpon freendes , and partely vpon straungers , yet the shame redownes to theyr freendes . Suche sort of freendship therfore muste bee eased with leauyng of companie , and as I haue hearde Cato saie , muste bee vnhaunted , rather than hastily broken of , except some vnbeareable iniurie shall fier it out , as a thyng neither comly , neither honest , neither fit to be , without a present change and a seuerance . But if ther Shal be a certaine chaunge in their maners and likynges , a some tyme there happeneth , 〈◊〉 some variance shall fall abo●● some part of the common welth ( for I spake as I saied a little afore not of wisemens but common freendeship ) a warinesse is to be vsed , Warinesse to be vsed in frendship , least freendeship seeme not only to be left of : but malice also to be bredde . For nothyng is more dishonest , than to be at warre with hym , with whom thou hast freendly liued . Dishonestie , Scipio for my sake ( as you knowe ) had seuered hym selfe from Quintus Pompeius freendship . For the discencion that was in the comon welth , he was also withdrawen clene from our fellow in office Metellus . Scipios alienaciō from two of his frēdes , Both these he did sageli with auctoritie , and no great griefe of minde . Wherfore we must first take heade , that dissencion happen not amonge freendes , and that their frendship seeme rather cast of , than oppressed . Also we must beware , that great frendshippes turne not in to great hatredes : wherof chidynges , tauntyngꝭ , and euill reportes do rise , whiche yet be to be borne , if any waie they be sufferable . And here is the honor of old freendship to be geuen , that the fault alwaies bee in the doer , and not in the sufferer of wronge . Redresse of vicis in frendship . There is one counsaile , and ease for al these vices and discommoditees , and that is , that we loue not ouer soone , nor loue the vnworthy . Who be worthy of frendship . They be worthy of frendship , in whose selfe there is a cause why they should be beloued . It is a rare kinde , and so surely all worthy thynges be rare , yea and nothyng harder than to finde a thyng in his kynde through perfite . But the most part of men in worldly thynges will knowlage nothyng good , but that is profitable , Beastes . and lyke beastes thei loue those freendis chiefly , of whom thei hope thei shall receiue moste profite . Therfore they want that fairest and naturallest frendship , whiche is to be sought euen by it selfe and for it selfes sake : neither do thei shew vnto th●m selfes any token or example of the strength of this frendship , what and how muche it is . For euerie man loueth hym selfe not as though he woulde chalenge of him selfe a reward for his loue , but because euery man of nature is dearest to hym selfe : which kinde of loue and dearenesse who so doeth not vse it in freendeship , shall neuer bee founde a trew and faithfull frende . For he surely is a freend , Who is a freende . that is an other I. That if it appeare in beastes , in foules , in cattell , in fish , in swine , and wilde sauage , first that they loue them selfes , Comparison betwene beastes and men . ( for that propertee is geuen to euerie liuyng thyng from the first birth ) and next that they couet and lust after some other beastes of their kynd , with whom they maie be conuersaunt , and that thei do with a desire , and certein likenesse to mans loue : howe muche the more is it by nature in man , who bothe loueth hym selfe , and gettꝭ hym a nother , with whom he maie breake his mind , as though of two he wold make almost one But the moste sort of men euen frowardelie , ( I will not saie shamefully ) would haue suche a freend as thei themselfes can not be , Unfrenly request . and those thyngꝭ , whiche they doe not to their freendes , they yet theim theim selfes will craue of them . But it is firste mete , that one be good himself , A freend must be a good man . ond them seke after for his like : for in suche , that kynd of stedfast freendship , whiche I treated of earwhile , may be surelie setled , when men ioigned togither with good wil , wil first rule those affections , which others doe serue , and then take a pleasure in vprightnesse and iustice , and the one will take in hand all thynges for the other , and one will not require of an other , any thing but that is honest and lawfull , and thei wyll not onely agree and loue together , but they will also stand in a shamely awe of eche other . For he that taketh awaie honest bashefulnes from freendship , Honest bashfulnesse in frendship . dooeth take awaie freendeshippes chiefe beautie . Therfore in those men is a verie daungerous errour , whiche thynke that by freendship , a gate is set open to all luste and vice . For frendship is geuen by nature as an ayde to vertue , Freendship an aide to vertue . and not as a guide to vice , to the entent that seeyng vertue can not achieue alone to the chiefe thyngꝭ , she should come as it were in arme and accompanied with a nother , whiche kynde of felowship if either it be , either hath been , or shall be amongest any , they must be saied best and luckiest accompaigned , for the atteignyng of natures chiefe happinesse . For this is ( I say ) the verie fellowship , U●●aie felouship . wherein all thynges be , whiche men thinke to be wisshed after , as honeslie , glorie , quietnes , and pleasure of mynde , so that where these be , there is the happy life , Happie life . and without these it can not be . The whiche life seeyng it is the best and chiefest thyng , we must geue our mind to vertue , Uertue . if we will obtaine it , with out whiche neither freendship , nor any thing els to be desired we can attaine to . And surely where vertue is dispised , those whiche thynke thei haue freendes , doe than feale they were deceyued , whan anie weighty aduenture doth driue theym to make a tryall . Wherefore when you haue iudged of your freende , Witty sentence . you must loue , and not when you haue loued , than iudge . Yea and this had neade yet oftner to be tolde you . But where as in many thynges we be muche punisshed for negligence , yet most of all in louyng and regardyng of our freendes . For we vse oftentymes the cleane contrary counsaile , and euen forbidded we doe and vndoe , as the olde prouerbe saieth . Prouerb , For when we bee toste hither and thither , either by daiely compaignie , or else by some kinde of dutee , sodeinly in the middes of our course we burst of our freendship , whan there ryseth anie little offence . Wherfore suche a carelesnesse of so necessarie a thyng , Rechelesnesse in frendship . is the rather to be dispised . For frendship is the onely thyng in the worlde , Profite of frendship . of whose profite all men with open mouthes do agree of , although vertue selfe of many is vnsetby : and is saied to be a certein outbragge or outshewe . Richesse . Many also regarde not riches , who beeyng content with a little , right homely fare and homely apparayle pleaseth them Promocions also , Promocions . with the desire wher of many be sette a fyre , a great sort dooe so little esteme , that they thinke nothyng vayner nor lighter . Also other thingꝭ , whiche some euen wonder at , very manie esteme them as nothyng . Of freendship all men haue one opinion , both those , whiche haue geuen them selfes to meddle with the common welth , and those who be delited with the knowelage and learnyng of thinges , and those which quietly tend their owne businesse , and finallie those , whiche geue them selfes ouer whollye to folowe pleasures , thinke there is no life without freendeshippe , if it so be they will liue somewhat honestlie .

¶ For freendship I wote not how creapeth through al kind of liues , Freendship crepeth through all kinds of life , and wil suffer no part of a mans life that is ledde to want hir . So if there be any , of that sowernes and grimnes of nature , that he flieth and hateth the compaignie of felowship of men , of the whiche sort we haue heard saie , one of the Tymons of Athenes was , Timon of Athenes . but whiche of them I knowe not , yet he culd not abide , but must nedes seke after one , to whom he mighte vomitte vp euen the bitternesse of his gaule . And this chiefly woulde be iudged , if any such thyng mighte happen , that God would take vs out of this prease of men , and would set vs some where in a wildernesse , and geeuyng vs there store & plentie of al thinges , whiche nature desireth , would take from vs the libertie of seeyng any man at all , who wer there so stonie herted , that could abide that kind of lyfe ? And from whom woulde not solitarinesse take the fruicte of all pleasures ? Solitarinesse . Therefore that is true , which I trowe I haue hearde oure elders tell , was wont to be fathered on Archita the Tarentine , Archita . and so they heard saie of other olde men , that is , if any man shold climb to heauen once , and thoroughlie beeholde the nature of the worlde , and the beautiefulnesse of the sterres : it woulde be an vnpleasaunte woonder vnto him , whiche would haue been a most pleasant meruaile , if he had anie , with whom he mighte haue commoned thereof . Nature loueth no solitarinesse So Nature ( we see ) loueth no solytarienesse , and alwaies hangeth vpon another , as vpon a staie , which euen amongest the freudliest kind of men is had for most delight . But where as the same nature declareth by so many signes , what she meaneth and seketh , what she coueteth & desireth , yet I can not tell howe we waxe deafe , and here not those thinges , wherof we be warned by her . For diuerse and many waies the vse of frendship serueth , and many occasions of suspiciouse offences be geuen , whiche somtime to shonne , sometyme to ease , and sometyme to beare them , is a wise mans part . And this one maner of offence is to bee auoided , that bothe the profite , and faithfulnesse of frendship may be kept still . For oftentimes we muste both warne , yea and chide our frendes to . And the same is to be taken freendly , Chidyng in freendship . when it is done of good will . But I know not howe it cometh to passe to be trew , that my familiar Terence saied in his comoedy Andria , Familiar , because he vsed to rede his bookes . that sowthyng getteth freendes , and truth doth purchase hatred . Truth is noisome , if there grow hatrede of it , which is a poison to frendship , Southing flattery . but yet sowthing is much more hurtfull , whiche cokereth vp his freende in his faultes , and suffereth him to renne still on hedde . But there is great blame in him , that careth not for the truth , and muche fault in hym , that for disceite is geuen to sowthyng . Herein therfore we must haue all our regarde and warinesse , that our warnynges be without bitternesse , and our chidynges with out spitefulnesse : but in sowthing ( because I delight to vse Terence worde ) let there be an honest likyng , Flattery . and let flattery the egger on of vice be sette aloufe , whiche not onely for a freende , but for no honest man is meete . For men lyue after one sort with a tyranne , and after an other sorte with a freende : but his good daies be to be dispaired of , whose eares be so shutte vp from the trewth , Trewth is to be herd , that he will not heare it of his freend . For it is a tried saw of Catoes , that earnest foes deserue muche more pleasure of some , A tried saw of Catoes . then those that seeme to be fawnyng freendes . For they sometyme , but these neuer tell the truth . And this is to to foolish , To to foolish & thyng . that those , who be warned of their freendes , be not agreaued at that they ought , but at that they ought not . For they be not sory they did amisse , but they take it vnkyndly that be ●hidden , wheras contrary wyse thei shoulde bee sory for their fault , and gladde of the chidyng . As then to warne our freende , and to be warned againe , is the propertee of trew freendship , Propretee of newe frendship , and to do the one honestlie , and not spitefully , and to take thother gentilly , and not frowardly , so must we thinke , Greatest pestilence in frendship . there is no greatter pestilence in freendeship than flattery , faire speach and sowthyng , howe be it for many causes , this may be noted the fault of light and subtile persons , whiche speake all to pleasure , but nothyng to truth . Dissimulacion in frendship . But wheras dissimulacion is euill in all thynges ( for it keapeth a man from iudgyng the truth ) yet most of all it is contrary to freendeship , for it taketh away all trueth in word , without the whiche the very name of freendship can not continew . Ende of frendship . For seeyng the power of frendship is in a man to none other ende , but that of two mīdes there shold be made one , how can it be brought to passe , if in one man there be not one and a like minde alwaies , but a diuerse , a wauering , and a changeable . For what thing can be made so variable , so out of course , as his mynd , whiche not only turneth at euery mās phantasie and pleasure , but also at euery mans becke and looke ? saie ye nay ? and nay saie I. saie ye yea ? and yea say I : and to be plaine , I haue euen appoincted with my selfe to holde vp all thynges with yea and naie , Gnato the parasite . as the same Terence saieth . But this Terence speaketh in Gnatoes person , whiche kynde of speakyng to make in a freende , were to to muche lightnesse . But wher as there be many lyke these Gnatoes , and in place , richesse , and estimacion aboue others , Flattery very hurtfull . their kynde of flattery is very hurtfull , when auctoritee is ioigned with their vanitee . But a flatteryng freende may be aswell discerned and knowen from a trew freend by takyng good heade , as all counterfait and feigned thynges may be tried out from trew and right thynges . The assemble of the commons of a citee , which standeth moste of vnskilfull perfons , is wont yet to iudge , what difference is betwene a people pleaser , that is a flatterer , and currifauour , and a constant , a sage , and a discrete citesin . Caius Papyrius . With the whiche kind of flatteries Caius Papyrius consull stuffed a late the peoples eares , whan he woulde haue made a law for the restoryng of the Tribunes for the commons . We perswaded the contrary , but I will saie nothyng of my selfe , of Scipio I wil speake gladly . Pithy oracion of Scipio . Good lord , howe pithy was he that daie , how great a maiestie was in his talke , that you might well haue called hym the leader of the people , and not a felowe commoner . But what neade I to speake muche herof , ye were present , and the oracion is in euery mands hande . And by that meanes 〈…〉 , for the gettyng of the peoples fauour , by the voices of the people selfe was dasshed .

¶ And that I maie returne to the matter , you remember , when Q. Maximus Scipioes brother , and L. Mancinus were Consuls , howe the lawe of C. Lycinius Crassus , concernyng the Priestes dignitees , was thoughte to be fauell seekyng of the commons . For the choyce of colledges was turned to the peoples benefit . And he first made this ordre , to dele more truele with the common people . Yet the religion of the euer liuyng goddes ( we defendyng it by our aunswere ) did soone ouercome his oracion , which was euen a thyng peincted for sale woorke , and was doen when I was Pretor fiue yeare beefore I was Consull . Therfore that cause was defended , rather of it selfe , than by auctoritie of the speaker .

¶ But if in stage plaies , wherin many feigned and resembled matters be vsed , trueth is regarded , so that it be sette out and declared : what must it be in frendship , which hangꝭ all on trewth ? In the whiche , except you know ( as thei saie ) a mans hert to the bottome , and you show likewise yours , there is no trust nor trial in it , and surely you can not loue nor be loued , when you knowe not how trewly it is mente . although this flattery be hurtfull , yet can it not hinder none but him , that geues eare to it , and is delited with it . And so it commeth to passe , Flatterer herkneth flatterers . Uertue . that he openeth his eares to flatterers , whiche flattereth and beste lyketh him selfe . Uertue alwaies loueth her selfe selfe . For she best knoweth her s●lfe , and perceiueth how she is so beloued . But I speake not nowe of vertue , but of the opinion which men haue of vertue . For with vertue se●fe so manie bee not as woulde seeme to be indowed . These sorte of menne flatterie delighteth , when feigned communicacion is put foorthe to please theim , and they thinke that kynde of bayne talke to be a witnesse of their prayses .

This therefore is no trewe freendeshippe , when the one will heare no trewthe , and the other is readie to lye . Feigned frendship . Neither woulde the clawyng of these trencher frendes , which be parasites , seeme feate and pleasaunt in comoedies , excepte there were myxte therein some glorious souldiours , whiche bee Thrasoes : as for exaumple saieth Thraso : In Enucho Terence comoedy . Did Thais my woman geue me greate thankes . It had been enough for Gnato the Parasite to haue aunswered , Ye sir great , but he sayed , ye sir exceadyng greate thankes . Flatterie alwayes settes a thyng to the moste , Flattery maketh● muche of a little . whiche he woulde haue seme great , for whose pleasure it is spoken . Wherefore although this kynd of fawnyng vanitie , is muche esteemed with them , whiche embrace and like it them selfes , yet the sager and constantee sorte of menne must be warned , that thei take hede , they be not snared with subtle flatterie . For eueri man can see an open flatterer , except he be a very sotte . But we must diligently beware , leaste the subtill and secrete flatterer wynde hym selfe in with vs . For he cannot easily be knowen . Because euen with contrariyng of one often tymes he flattereth , Snares of subtill flattery . and feignyng that he chideth , he is fayre spoken , and at length he yeldes & suffers him self to be ouercome , that he that is disceued maie thinke he hath gotte a great victorie . But what is more dishonestie then to be skorned ? And therfore we must vse the more dilegence , that it maie not hap , as in a plaie named the Epicure . To day before all my old dotyng foolish freendes , you tost me goodly , and mocked me gaily : for in plaies olde mens persons without forecast and beyng light of beliefe , be the most foolish . But I can not tell by what meanes from the freendship of perfite and wise men ( I meane in suche wisdome as is supposed may be in man ) our communicacion is turned to slight and slender freendship . Wherfore let vs come again to the firste we spake of , and let vs conclude at length vpon it .

Conclusion of the mattier . ¶ I saie vertue , O C. Fannius and Q. Mutius , both getteth and keepeth freendes . For in it is all agrement , all stedfastnesse , and all constancie : Uertue . Whiche when she aduaunceth her self , and sheweth out hir light , and bothe seeth and knoweth the same in another , she geueth hir selfe to that to , and takes likewyse that she findeth in a nother . Where vpon loue and louyng frendship toward eche other , is enkendled . For both these two woordes haue their names of this woord , to loue . But to loue is nothyng elles , but to beare good wil toward hym , To loue what it is whom you loue , not for anie neede or profite that is sought , Whiche profite florisheth yet of freendshippe , although you the lesse nothyng folow it . With this kynde of good will , we when we were young menne , dyd loue Lucius Paulus , Marcus Cato , Caius Gallus , Publius Nasica , Tiberius Graccus , our Scipides father in lawe . This freendshippe also doeth more appeare among suche as be lyke of ages , as betweene me and Scipio , Lucius Furius , Publius Rutilius , and Spurius Mummins . And we old men also do take pleasure in young mennes loue towardes vs , as you see , I am delited in yours , and in Quintus Tuberos , beyng a very young man , and in P. Rutilius Uirginius compaignie . And seeyng an order is so appoincted in our lyfe and nature , that one age maie spryng of a nother , chiefely we shoulde desire , that we might liue with our like in ages , Liuyng with lyke . that euen as we came togither with them in our swadlyng cloutes , so we might kepe theim compaignie to the windyng sheete . But because this worldlie substaunce is brickle and fadyng , we alwaies prouide some , whom we mai loue , and of theim be loued againe . For if loue and frenship be taken from man , Scipio beyng deade liued yet with Laelius . all pleasure of lyfe is taken awaie . Scipio surely although he was taken awaie sodeinly from this life , liueth yet with me , and shall liue euer For I alwaies loued the vertue of that man , whiche is not deade with me , neither standeth it daiely alone before myne eye , who alwaies haue had it in sight , but also to our childrens children shall it be noble and notable . No man shall euer enterprise greatier thynges with hope and courage , whiche hath not th image and memory of him before his eies . The image and memory of Scipio . Truely of all the thynges whiche fortune or nature gaue me , I haue nothyng to matche with Scipioes freendship . Scipioes frendship In it was my conference for the common wealth : in it was my counsaile for priuate causes : In it was my rest full of al delite . And I neuer offended him in any thing that euer I could perceiue , and I neuer herd any thyng of hym that I was against . We had one howse , one diet , and that euen common : yea not that onely , but warfare , and also our iorneis and goyng abrode were a like common . But what shall I speake of our studies in serchyng alwaies and learnyng of some what , in the which we bestowed all our leasure and tyme , whan we were out of the sight of men . The remembraunce and onthynkyng of the which thyngꝭ , if with hym thei had died , I coulde by no meanes haue borne the lacke of so freendly and louyng a man . But those nother be dead yet , but rather nourished and encreased by the onthynkyng and remembraunce of theim . And although I shold wholy be bereft of them , yet myne age self wolde bryng my greattest comfort . For I could not very longe continew in this state . And all short griefes be sufferable , although they be great . These thynges be they , whiche I had to speake of freendship . And I doe exhort you , that you so esteame vertue , ( with out which freendship can not bee possible ) as sauyng it , ye thinke nothyng better than freendeship .