The
fyrst
dialogue
.
ARISTIPPVS
.
PLATO
.
ARISTIPPVS
.
Who
is
this
man
/
whom
I
perceyue
commynge
hitherwarde
?
It
semeth
to
be
Plato
.
Let
me
se
?
It
is
verily
Plato
him selfe
.
What
meaneth
it
/
that
he
is
in
this
wise
aparailid
?
His
garmentes
be
very
short
/
and
more
simple
than
he
was
accustomed
to
were
.
Well
,
though
there
were
some
debate
betwene
vs
in
Sicile
,
yet
wyll
I
salute
him
/
and
desire
him
to
shew
to
me
the
state
of
all
his
affaires
.
For
in
wyse
men
resteth
no
malice
/
all
though
diuersitie
in
opinions
or
forme
of
lyuinge
causeth
sometyme
contention
betwene
them
.
Plato
/
thou
art
wel
founden
againe
in
this
contray
.
PLATO
.
Gramercie
Aristippus
.
But
yet
thou
hast
sayde
truer
than
I
wene
thou
arte
ware
of
.
ARISTIP
.
Why
,
I
knowe
the
to
be
Plato
,
though
thou
be
in
this
single
apparaile
.
PLA
.
Ye
that
I
suppose
.
But
thou
saydest
that
I
was
wel
founden
:
And
in
dede
thou
saydest
true
after
the
commune
opinion
.
for
sens
thou
departiddest
from
Sicile
I
haue
ben
twise
in
the
poynt
to
haue
died
/
and
also
twise
solde
for
a
bondeman
or
slaue
.
Wherfore
thon
mayst
with
good
rayson
say
,
that
I
am
well
founden
,
that
haue
bene
so
often
in
perile
to
be
loste
.
For
commenly
men
do
calle
hym
lost
,
which
despayreth
of
his
lyfe
/
or
of
a
free
man
is
made
a
slaue
.
But
whither
that
opinion
be
true
or
no
,
we
shall
speke
more
therof
hereafter
.
Finally
Aristippus
(
god
be
thanked
)
I
am
well
eskaped
.
ARI
.
I
do
not
a
litle
meruaile
of
this
that
thou
tellist
me
.
For
whan
I
went
from
kinge
Dionise
,
he
mought
not
suffer
,
that
thou
moughtist
be
one
houre
from
him
.
Moreouer
he
regarded
nothynge
that
was
spoken
,
except
it
were
by
thy
sentence
approued
.
In
the
mornynge
as
sone
as
he
was
out
of
his
bedde
Plato
was
sent
for
.
Vneth
Dion
and
Aristomenes
coulde
gette
of
hym
one
houre
in
the
daye
/
that
thou
moughtist
teache
them
and
other
towardely
gentilmen
such
part
of
Philosophie
as
they
desyred
to
lerne
.
Finally
for
the
incomparable
fauour
that
the
kynge
bare
to
the
,
thou
were
had
in
the
courte
almoste
in
as
moche
reuerence
as
the
kinges
owne
person
.
And
whan
thou
passiddest
by
,
noble
men
&
other
of
the
kinges
household
/
wold
rise
quickely
&
as
a
storme
had
fallen
in
their
neckes
,
ducke
to
the
with
theyr
heddis
vncouered
:
yet
diuers
in
theyr
mindes
grutched
at
thy
fortune
,
thinkinge
that
the
great
pleasure
/
that
the
kinge
had
in
communinge
with
the
/
withdrewe
hym
from
heringe
of
other
men
,
of
whome
there
was
a
great
noumbre
,
which
had
/
some
commune
some
priuate
causis
to
treate
of
with
hym
,
if
they
mought
by
thine
absence
haue
founde
oportunitie
.
PLA
.
Thou
sayest
trouth
Aristippus
/
&
that
perceiue
I
more
clerely
now
,
than
I
did
before
those
thinges
hapned
vnto
me
.
But
now
wyll
I
recite
the
my
storie
.
¶
Sone
after
that
thou
haddist
optained
licence
of
the
king
to
go
vnto
Athenes
/
he
becam
wonderful
stourdie
,
in
so
moche
as
no
man
mought
blame
any
thing
/
wherin
he
delited
:
nor
prayse
any
thinge
,
whiche
was
contrary
to
that
/
that
he
vsed
.
And
that
sobre
and
gentyll
maner
in
heringe
sondry
opinions
raisoned
before
hym
/
whereto
of
a
custome
he
was
wont
to
prouoke
thee
&
me
,
was
laide
aparte
/
and
supposinge
that
by
heringe
of
sondry
philosophers
dispute
and
raison
,
he
him selfe
had
attayned
to
a
more
perfect
knowledge
than
any
other
that
spake
vnto
hym
,
began
to
haue
all
other
men
in
contempte
.
And
as
it
were
Iupyter
/
who
(
as
Homere
saythe
)
with
a
wynke
made
all
heuen
to
shake
/
he
wold
with
a
terrible
countenaunce
so
visage
them
/
whome
he
knewe
wold
speake
theyr
opinions
freely
,
that
they
shulde
dreede
to
saye
any
thinge
/
which
they
knewe
shulde
be
contrary
vnto
his
appetite
.
Not
withstandynge
on
a
tyme
he
willed
me
to
declare
in
his
presence
the
maiestie
of
a
kynge
,
and
howe
moch
he
excelled
and
was
aboue
the
astate
of
any
other
person
:
which
request
I
gladly
herde
/
thinkinge
to
haue
had
good
oportunitie
to
warne
hym
of
his
blyndenes
and
foly
.
Therfore
I
began
to
commende
the
perfect
ymage
or
fygure
of
god
,
which
was
manifest
in
the
astate
of
a
king
,
who
ruled
hym selfe
and
his
people
for
the
vniuersal
weale
of
them
al.
And
whan
I
had
described
his
auctorite
and
preeminence
by
the
excellency
of
his
vertues
:
prouinge
that
nothyng
moughte
be
amended
,
but
by
that
whiche
surmounted
or
was
better
than
it
whiche
was
to
be
corrected
/
as
vice
by
vertu
,
falshode
by
truthe
,
wrong
by
Iustice
,
foly
by
wisedom
,
ignoraunce
by
lernynge
/
and
such
other
lyke
.
Afterward
I
studiousely
dyd
sette
out
a
Tyraunte
in
his
propre
colours
,
who
attendeth
to
his
owne
priuate
commoditie
.
¶
Here
at
kynge
Dionise
frowned
and
became
angry
.
And
interruptynge
my
wordes
sayd
vnto
me
:
This
is
a
tale
of
old
fooles
/
that
can
not
be
otherwyse
occupied
.
And
I
aunswered
agayne
,
that
those
wordes
of
his
/
sauored
of
Tyranny
.
ARI
.
I
meruaile
Plato
that
thou
spakest
,
so
vnavisedly
:
I
do
meane
,
sens
thou
knewest
wel
inough
kinge
Dionise
nature
and
disposicion
/
that
thou
perceuinge
hym
to
be
meued
,
woldest
so
sodaynly
imbrayde
hym
of
his
wordes
so
despitefully
.
PL
.
Well
as
for
that
/
we
shal
raison
ther
of
hereafter
.
Finally
I
was
wel
auised
what
I
wolde
speke
:
but
nowe
wyl
I
tell
furth
my
tale
,
what
hapned
afterward
to
me
.
¶
Syr
,
the
kynge
beinge
inflamed
with
fury
/
furthwith
wolde
haue
slaine
me
.
But
beinge
intreated
importunately
by
Dion
and
Aristomenes
he
withdrewe
his
sentence
/
not
withstandynge
to
the
intente
that
he
wolde
be
auenged
,
he
gaue
me
to
Polidis
/
who
was
thanne
Ambassadour
sente
to
hym
from
the
Lacedemonians
.
Who
hadde
me
with
hym
to
Aegina
,
and
there
solde
me
.
Nowe
a
littell
before
there
was
an
ordinaunce
made
in
that
Countray
,
that
if
any
man
of
Athenes
came
in
to
that
I
le
,
he
shulde
immediately
lose
his
hedde
:
whiche
ordinaunce
was
made
by
Charmander
thanne
beinge
capitayne
of
that
countray
/
who
espieng
me
/
and
knowing
who
I
was
,
caused
me
to
be
apprehended
and
brought
vnto
the
place
of
Iudgement
/
requiringe
that
on
me
his
sayd
ordinaunce
mought
be
put
in
execution
.
Whervnto
I
made
no
defence
,
but
takynge
myne
aduenture
paciently
,
and
contemning
deth
as
it
became
me
/
I
abode
my
Iugement
.
At
the
last
one
,
eyther
in
despite
/
or
of
purpose
to
saue
therby
my
lyfe
,
spekinge
openly
and
with
a
loude
voyce
,
sayde
to
Charmander
and
the
Iudges
:
The
ordinaunce
if
it
be
well
perceyued
,
is
made
again
men
of
Athenes
:
but
Plato
(
that
is
here
)
is
a
philosopher
.
Which
wordes
,
as
it
hapned
/
were
well
taken
&
lawghed
at
of
all
them
that
were
present
.
And
therewith
they
discharged
me
of
the
sayde
penaltie
.
All
be
hit
for
the
hostilitie
that
was
than
betwene
them
&
Athenes
they
wolde
not
lette
me
freely
departe
,
but
decreed
that
I
shulde
efte
soones
be
solde
.
There
hapned
to
be
at
that
time
Aniceris
,
which
dwelleth
at
Cyrenas
/
a
man
well
lerned
,
who
payed
for
me
.
xx
.
li.
and
furthwith
deliuering
to
me
his
seruant
,
whom
thou
beholdist
here
,
hath
sent
me
as
thou
seest
home
to
my
contray
:
The
garmentes
that
I
weare
,
he
that
boughte
me
of
Polidis
toke
from
one
of
his
slaues
/
and
gaue
them
vnto
me
,
whan
he
hadde
taken
from
me
myne
apparaile
that
I
brought
out
of
Sicile
:
whiche
as
thou
knowest
was
right
honest
and
competent
.
Not
withstandinge
neither
the
crueltie
of
king
Dionise
,
nor
the
malicious
decree
of
the
Aeginites
mought
remoue
my
courage
from
vertu
and
truthe
/
no
more
than
the
twise
sellynge
of
me
,
nor
this
vile
habite
of
a
slaue
or
bondman
may
chaunge
mine
astate
or
condicion
.
¶
But
nowe
Aristippus
I
wyll
answere
the
to
that
/
wherein
thou
semest
to
blame
me
of
imprudence
or
litenes
:
sayinge
,
thou
meruay
leste
that
I
wolde
speake
so
vnauisedly
/
sens
I
knewe
the
nature
of
kynge
Dionise
and
his
disposition
.
Remembrist
thou
not
,
that
my
comminge
in
to
Sicile
was
to
beholde
the
wonderfull
mountaines
/
which
do
sende
out
of
the
toppes
of
them
great
flames
of
fyre
and
smoke
,
&
to
inserche
out
the
naturall
causis
therof
?
And
that
all
though
the
kynge
sent
often
tymes
for
me
/
yet
wolde
I
not
come
vnto
hym
,
for
as
moche
as
thrugh
all
Grece
he
was
named
a
Tiraunt
.
At
the
laste
he
sente
vnto
me
Dion
/
which
is
a
man
as
thou
knowest
of
honour
and
grauitie
almost
incomparable
:
who
said
vnto
me
that
the
kynge
was
incredibly
meued
with
desyre
to
se
me
,
for
the
greatte
fame
(
as
he
affirmed
)
of
wisedome
and
knowledge
/
all
thoughe
I
my selfe
knowe
no
suche
thyng
/
to
be
in
me
.
And
moreouer
the
same
Dion
shewed
me
,
that
he
supposed
moch
profite
shuld
happen
to
the
royalme
of
Sicile
by
our
metynge
and
communication
/
the
kinge
presently
beholdynge
and
herynge
in
me
that
,
wherof
he
hathe
so
great
expectation
:
that
is
to
saye
(
as
I
moughte
vse
Dions
worde
)
vertue
and
wisedome
.
ARI
.
In
dede
I
herde
not
onely
Dion
,
but
also
dyuers
other
reporte
euery
thynge
as
thou
haste
spoken
.
PLATO
.
Than
thou
knowest
,
that
the
kynge
feruently
desired
to
se
me
.
ARI
.
That
is
truthe
.
PLA
.
And
moreouer
to
speake
also
with
me
.
ARI
.
Ye
verely
.
PLA
.
Bycause
he
herde
good
reporte
of
me
.
ARI
.
So
it
appereth
.
PLA
.
Supposist
thou
Aristippus
/
that
the
reporte
of
wisedome
and
vertue
is
good
in
a
Tyrantes
opinion
?
ARI
.
Ye
as
longe
as
he
thinketh
that
nothinge
that
is
spoken
or
done
repugnith
agaynst
his
affections
.
PLA
.
What
afterwarde
?
ARI
.
He
accompteth
it
but
a
vanitie
/
iudginge
as
sicke
men
,
nothing
to
be
good
,
that
agreeth
not
with
the
sent
of
his
appetite
.
PLA
.
Nowe
in
good
faith
though
thou
thy selfe
hast
a
delicate
mouthe
/
and
thy
taste
distempred
,
yet
I
can
the
thanke
:
for
nowe
thou
sayest
truely
.
But
it
semeth
to
the
,
that
whan
Dionise
sent
for
me
,
he
than
thought
that
wisedome
and
vertue
were
good
/
&
that
I
hauing
thē
(
as
it
was
reported
)
was
a
good
man
:
and
therfore
he
desyred
to
se
me
.
ARI
.
Ye
so
it
semeth
.
PLA
.
And
men
do
desyre
to
se
a
thinge
eyther
for
the
beautie
therof
/
whiche
causeth
them
to
loue
it
,
or
for
the
strangenes
therof
,
wherby
they
be
meued
to
wonder
at
it
/
or
for
commoditie
that
they
before
haue
receyued
by
hit
.
ARI
.
I
thinke
thou
sayest
truely
.
PLA
.
But
excepte
I
be
deceyued
by
false
myrrors
,
or
lyke
to
chaungeable
louers
/
which
do
mislyke
the
beautie
,
wherof
they
haue
dayly
fruition
/
perchaunce
I
contempne
that
in
my selfe
/
whiche
I
wold
prayse
in
an
other
,
I
am
neytherin
beautie
nor
personage
to
be
compared
to
an
infinite
noumbre
of
yonge
men
/
which
be
in
Greece
,
and
also
in
this
royalme
of
Sicile
.
Besides
that
,
I
am
now
aboue
the
age
of
fourtie
yeres
,
and
haue
also
trauailed
in
to
dyuers
contraies
to
seke
for
wisedome
/
wherby
the
forme
&
strength
of
my
body
is
not
a
littell
appayred
.
Moreouer
thankes
be
to
god
,
I
suppose
there
is
neyther
stature
nor
forme
in
my
personage
so
ferre
out
of
iuste
measure
or
fascion
/
where
at
any
man
can
fynd
occasion
to
wonder
or
meruayle
.
And
as
for
any
commoditie
that
kinge
Dionise
hath
receiued
of
me
/
before
my
comminge
vnto
him
/
I
can
not
perceyue
what
it
shuld
be
/
sens
I
neuer
wrate
vnto
hym
/
nor
neuer
before
was
in
his
compani
:
what
thinkest
thou
was
than
the
cause
that
he
desired
to
se
me
?
AR
.
What
els
,
but
to
the
intēr
that
hauinge
the
in
his
presence
,
he
mought
in
demaundinge
of
the
,
here
that
declared
by
thy
mouth
:
wherfore
thou
were
called
a
wise
man
/
&
if
thou
diddest
expresse
the
same
in
thy
demenure
&
countenance
/
which
helpeth
moche
(
as
I
mought
saye
)
to
the
ratifienge
of
good
opinion
.
PLA
.
What
sayest
thou
?
Doeth
demeanure
and
countenaunce
ratifie
the
opinion
of
wisedome
?
ARI
.
Ye
veryly
so
thynke
I.
PLA
.
What
meanest
thou
thereby
?
ARI
.
For
accordynge
to
the
profession
or
qualitie
/
wherin
men
haue
opinion
that
wisedome
doeth
rest
/
so
ought
to
be
the
forme
of
lyuinge
/
countenaunce
,
and
gesture
:
which
ioyned
all
to
gether
maketh
one
hole
and
perfecte
harmonie
/
whiche
sendeth
in
to
the
hartes
of
the
beholders
and
herers
a
voluptie
or
feruent
dilectation
.
PLA
.
I
can
the
thanke
Aristippus
/
thou
haste
nowe
declared
to
haue
ben
(
as
I
was
)
the
disciple
of
Socrates
.
And
if
thou
woldest
extend
voluptie
no
further
(
whiche
thou
so
moche
praysest
)
than
thou
haste
done
now
/
there
shuld
neuer
be
contention
betwene
vs
,
but
folowinge
directly
the
doctrine
and
steppes
of
our
maister
Socrates
,
not
onely
we
two
shulde
agree
in
our
opinions
/
and
forme
of
liuinge
/
whiche
shulde
make
that
harmony
,
wherof
thou
spekest
.
For
all
men
that
knowe
vs
bothe
by
the
vnitie
of
oure
doctrine
shulde
be
brought
to
insue
one
conformitie
of
lyuinge
,
or
at
the
leste
couayte
to
folowe
it
/
wherin
shuld
be
a
perfecte
harmony
.
The
hole
quiar
synging
in
one
tune
.
Where
,
by
the
discorde
of
our
two
doctrines
,
men
doubtinge
which
of
vs
two
speketh
most
truely
/
I
commendinge
the
voluptie
or
perfect
dilectation
/
whiche
is
in
knowlege
/
thou
preferringe
the
voluptie
of
the
body
&
sences
,
they
be
deuided
in
to
sondry
opinions
:
some
extollynge
myne
admonicions
as
more
pure
and
separate
from
the
nature
of
beastes
,
and
therfore
approchinge
nere
vnto
diuinitie
:
other
more
sensuall
and
hauinge
lasse
rayson
,
do
imbrace
thy
persuasions
,
as
more
illecebrouse
or
dilectable
/
callinge
thy
doctrine
more
natural
and
of
lasse
arrogance
:
many
there
be
,
whiche
do
couayte
lernynge
&
wisedome
/
but
hauynge
not
theyr
myndes
sufficiently
purged
of
affectes
/
but
eyther
by
nature
,
or
by
yll
bringinge
vp
inclininge
alwaye
to
pleasaunte
motions
or
appetites
of
the
body
they
admitte
them
gladly
.
But
while
they
studye
to
folowe
bothe
oure
doctrines
:
they
of
all
other
do
make
the
greattest
discorde
and
vnperfect
musike
.
For
whanne
they
wold
seme
to
extolle
the
dilectation
in
knowlege
/
they
auaunce
it
meruaylously
in
theyr
disputations
&
raisoninges
:
but
in
pursuing
theyr
affectis
and
wanton
apetites
they
destroy
their
fyrst
opinion
:
And
vainly
do
inforce
them
to
make
a
concorde
betwene
that
whiche
of
theyr
own
nature
be
most
repugnant
.
Whiche
discorde
dissolueth
that
harmony
,
wherof
thou
spakest
:
for
men
beholdinge
in
one
person
suche
instabilitie
,
they
semblably
do
wander
in
sondry
opinions
/
nowe
praysinge
one
and
vsinge
an
other
,
as
occasion
hapneth
.
But
here
wyll
I
leue
to
dispute
any
more
in
this
matter
/
lest
I
moughte
happen
to
refricate
the
late
variaunce
betwene
thee
and
me
/
and
nowe
wyll
I
retourne
agayne
where
I
was
.
¶
I
trowe
thou
saydest
/
that
according
to
the
profession
or
qualitie
,
wherin
men
haue
opinion
that
wise
dome
doeth
reste
,
so
ought
to
be
the
forme
of
lyuinge
,
countenaunce
/
and
gesture
.
In
good
say
the
I
suppose
thou
sayest
truely
.
For
if
Lais
the
harlot
/
in
whome
thou
takest
pleasure
in
fulfyllinge
thy
carnall
appetite
,
shulde
shewe
her selfe
to
the
in
fluttisshe
and
vile
apparaile
,
her
hed
vnkempt
/
her
face
and
handes
soiled
and
imbrued
with
grece
of
the
potage
that
she
had
eaten
,
and
her
legges
and
fete
spotted
with
myar
/
beholdynge
thee
with
a
stourdy
countenaunce
:
thou
shuldest
not
be
moch
moued
to
imbrace
and
kysse
her
,
all
thoughe
she
spake
to
the
wordes
wanton
and
amorouse
,
and
after
the
custome
of
harlots
/
prayse
thee
with
rebukes
,
and
rebuke
thee
with
prayses
.
In
likewyfe
if
Diogenes
/
who
(
as
thou
knowest
)
contempneth
all
thynge
saue
onely
pouertie
,
wolde
stonde
in
the
market
place
with
his
berde
cleane
shauen
,
and
his
heare
trussed
vp
in
a
caule
of
golde
/
and
hauinge
on
his
fingers
ringes
with
diamandes
and
rubies
/
and
on
his
legges
fyne
hosen
well
garded
,
and
shoen
of
the
trimmest
fascion
,
And
bycause
perchance
it
is
wynter
,
and
therfore
the
wether
is
colde
/
hauing
a
pan
with
hote
coles
standinge
at
his
elbowe
:
If
he
wolde
rebuke
the
people
of
to
moch
curiositie
and
delicate
lyuinge
/
and
prayse
wylfull
pouertie
and
apparaile
,
that
onely
seruen
for
necessitie
,
also
wolde
exhorte
them
to
contemne
or
despise
al
ryches
and
honour
/
and
to
imbrace
paynfulnes
:
Thinkest
not
thou
that
they
wold
laugh
him
to
scorne
/
and
accompt
hym
for
a
dissarde
or
with
to
moche
studie
fallen
in
to
a
frensie
?
ARI
.
Yes
be
my
trouth
,
for
it
were
a
maruayllous
foly
.
PLA
.
And
why
supposest
thou
?
ARI
.
For
the
fresshe
apparaile
and
riches
that
he
sheweth
/
openly
declareth
to
all
men
that
he
therin
deliteth
&
taketh
plesure
.
And
that
wherin
a
man
doth
delite
,
in
deliting
therin
he
prayseth
it
:
than
is
it
not
a
great
folishnes
to
praise
&
disprayse
/
as
it
were
in
one
instante
?
That
is
to
saye
in
vse
to
commende
a
thynge
openly
/
and
in
wordes
to
disprayse
it
expressly
.
And
it
shulde
seme
to
the
beholders
,
that
he
exhorteth
men
to
contemne
riches
/
that
he
mought
be
riche
onely
.
And
that
he
persuadeth
them
to
sustayne
cold
&
other
paines
,
that
he
mought
take
his
ease
&
syt
by
the
fire
/
whiles
other
men
laboured
.
Wherfore
if
they
regarded
littell
his
counsaile
/
they
were
not
to
be
blamed
.
PLA
.
Yes
,
his
counsayle
perchaunce
were
to
be
consydered
,
whether
it
were
expedient
or
no
:
but
surely
his
persone
and
discretion
were
to
be
littell
estemed
.
Nowe
Aristippus
,
thou
thinkest
that
kynge
Dionise
desyred
to
se
me
,
to
the
intent
that
he
mought
beholde
,
if
in
my
countenaunce
and
forme
of
lyuinge
I
dyd
expresse
that
thinge
/
wherfore
he
herde
me
commended
.
And
it
semeth
,
that
therin
the
kynge
declared
hym selfe
to
be
a
very
wise
man
,
that
he
trusted
more
to
the
act
,
than
to
wordes
or
opinion
.
ARI
.
Ye
truly
he
hath
a
sharp
witte
,
and
in
that
a
manne
mought
wel
praise
his
ymagination
.
PLA
.
Thanne
what
thinkest
thou
Aristippus
?
If
I
shulde
haue
layde
a
parte
myne
owne
aparaile
,
&
haue
bought
suche
as
thou
wearest
/
garded
and
decked
with
golden
buttons
/
supposest
thou
not
that
whan
I
cam
to
his
presence
/
and
that
he
sawe
me
,
in
such
wise
aparailed
,
he
wold
thinke
that
I
wold
speke
of
the
dilectation
that
is
felte
in
medlynge
with
fayre
women
and
pleasant
:
or
in
the
sondry
diuersities
of
swete
sauours
/
&
tastes
of
metes
/
that
the
cooke
hathe
wel
seasoned
:
and
in
other
like
thinges
,
in
whose
effectes
thou
determinest
to
be
perfecte
felicitie
?
Than
bicause
he
hath
before
herde
the
dispute
as
abundauntly
therof
as
any
mannes
witte
mought
ymagine
,
he
wold
littell
esteme
my
comminge
/
and
thinke
the
reporte
,
which
was
made
of
me
,
to
be
false
.
But
if
he
wold
vouchefaufe
to
tary
,
than
if
I
disputed
of
fortitude
,
temperaunce
,
and
other
lyke
vertues
,
and
there
with
exhorted
him
and
other
princes
,
to
abstayne
and
be
continente
/
blaminge
theyr
auarice
,
lechery
,
&
other
dissolute
maners
/
with
theyr
curiositie
&
superfluouse
apparaile
:
Supposest
thou
not
that
he
wolde
lawgh
at
me
/
and
in
mockage
bede
me
chaunge
myne
apparaile
?
ARI
.
Nay
,
paraduenture
he
wolde
commaunde
one
to
fetche
for
you
a
furred
hoode
to
saue
with
your
honestie
.
PLA
.
Ah
,
kynge
Dionise
is
beholding
vnto
the
.
For
thou
woldest
that
men
shulde
thinke
/
that
he
were
of
great
modestie
.
But
what
if
before
that
he
herde
me
speke
,
he
had
caused
me
to
sytte
with
hym
at
souper
/
and
there
behelde
me
feede
errantly
/
perusinge
all
the
delicate
disshes
:
and
thereto
dranke
stoutly
of
euery
cuppe
that
was
offred
me
:
and
after
souper
/
with
suche
wenches
as
were
presente
,
deuise
wantonly
/
and
also
playe
and
dalie
,
excedynge
the
termes
of
honestie
,
but
whan
I
behelde
him
do
the
semblable
,
I
wolde
than
commende
sobrenesse
/
and
dispraise
gloteny
:
commende
excedingely
continence
,
and
dispraise
vehemently
wanton
daliaunce
and
lechery
:
howe
moche
trowest
thou
wold
he
than
sette
by
me
?
ARI
.
As
moch
as
of
a
good
foole
/
that
shuld
make
hym
mery
.
For
he
wold
take
al
thy
wordes
but
for
iapery
.
PLA
.
I
wene
thou
sayest
truely
.
Nowe
lette
vs
inserche
somwhat
on
the
other
parte
.
Whan
Dion
broughte
me
vntill
hym
/
and
that
he
behelde
me
cladde
in
apparaile
conuenient
&
semely
to
my
profession
,
neither
seant
nor
superfluous
/
neyther
most
rude
,
nor
yet
sumptuous
,
my
countenance
therto
equiualent
,
which
(
be
it
spoken
withoute
any
boste
)
with
great
study
and
diligence
,
I
haue
prepared
to
haue
alwaye
in
suche
a
temperance
/
that
it
shall
neuer
be
founden
dissolute
or
lyghte
/
nor
yet
froward
or
stourdy
/
thinkest
thou
that
he
had
than
good
opinion
of
me
?
and
thought
that
the
wisedom
and
vertue
was
in
me
,
which
men
had
reported
?
ARI
.
Ye
vndoubtedly
/
and
therfore
he
reioiced
moche
at
thy
commynge
.
PLA
.
For
any
other
thinge
trowest
thou
,
than
bycause
I
was
wise
and
vertuouse
,
as
he
iudged
by
mine
apparaile
&
countenance
?
And
that
he
hoped
to
here
of
me
some
wisedome
declared
?
ARI
.
No
truely
/
but
euen
for
that
cause
onely
.
PLA
.
On
my
faythe
Aristippus
thou
well
doest
deserue
the
greatte
giftes
and
benefites
that
thou
haste
receyued
of
kynge
Dionise
/
sens
thou
so
diligently
hast
affirmed
hym
to
be
the
louer
of
wisedome
.
For
in
that
,
that
he
couayted
to
here
it
declared
/
he
desyred
it
,
and
no
man
wold
desyre
that
thing
that
he
loueth
not
.
AR
.
So
I
suppose
.
PLA
.
But
yet
hereafter
it
shall
appiere
contrary
:
But
for
this
time
admitte
thy
persuasion
of
king
Dionise
to
be
true
/
that
he
fauored
wisedome
and
vertue
,
and
that
he
hoped
to
here
it
declared
better
by
me
than
by
other
.
If
nowe
he
sytting
&
studiously
applienge
his
eares
to
gyue
me
good
audience
,
shulde
here
me
commende
the
plesure
that
is
in
sumptuous
and
pleasaunt
housis
,
in
rich
apparaile
and
tapestries
,
in
plentie
of
goodly
and
fayre
concubines
/
in
abundaunce
of
delicate
meates
and
drinkes
/
and
heapynge
vp
great
treasour
of
money
and
iewelles
:
thinkest
not
thou
/
that
I
spake
contrary
to
his
expectation
/
whiche
he
had
of
me
by
the
reporte
of
my
lyuinge
,
confermed
by
myne
apparaile
and
countenance
,
as
thou
late
affirmiddest
?
Thinkest
thou
that
he
wolde
not
haue
thoughte
/
that
eyther
I
had
mocked
hym
,
or
flatered
hym
,
if
he
hath
so
sharpe
a
witte
and
quicke
inuencion
as
thou
doest
suppose
hym
to
haue
,
and
therfore
haue
caused
me
to
be
expelled
oute
of
his
palice
,
as
a
counterfayte
dysarde
or
spie
?
Or
aunswering
me
that
of
suche
thinges
as
I
commended
he
had
more
knowlege
and
experience
than
I
/
and
therfore
in
vain
I
laboured
to
declare
that
to
hym
,
whiche
I
knew
moche
lasse
than
he
hym selfe
dyd
?
Sayenge
that
he
couayted
to
here
of
me
,
what
wisedome
was
,
wherof
he
had
herde
so
many
diuers
opinions
:
And
wherin
as
the
reporte
was
made
vnto
him
,
I
was
iustructed
sufficiently
,
wherfore
he
wolde
requyre
me
to
declare
that
onely
vnto
hym
/
which
he
supposed
I
knewe
better
than
he
dyd
.
ARI
.
It
is
very
likely
that
he
wold
haue
done
so
.
PLA
.
If
thou
haddest
than
ben
there
Aristippus
/
woldest
thou
haue
counsailed
me
to
haue
resisted
that
gentyl
princis
request
,
who
with
suche
humanitie
,
as
thou
hast
herde
of
,
so
moche
desyred
to
se
me
/
and
to
here
me
speke
?
ARI
.
Nay
that
wold
I
not
.
PLA
.
Than
thou
woldest
that
I
shulde
satisfie
his
desyre
?
ARI
.
Ye
truely
.
PLA
.
After
that
he
had
sene
me
,
what
remayned
?
ARI
.
To
here
the
speke
.
PLA
.
Any
otherwyse
than
he
had
opinion
of
me
?
ARI
.
No
verily
.
PLA
.
And
accordinge
as
myne
apparaile
/
and
countenance
pretended
,
so
I
shuld
do
?
ARI
.
Accordynge
.
PLA
.
Not
vsurping
thy
profession
in
persuadinge
to
hym
thinges
that
were
dilectable
,
or
praysinge
the
dissolute
forme
of
his
lyuinge
,
not
onely
contrary
to
myne
apparaile
and
countenaunce
/
but
also
whiche
I
my selfe
do
aborre
/
and
haue
alway
reproued
openly
.
ARI
.
No
/
that
dissimulation
were
to
foule
and
apparant
/
and
shulde
haue
sette
hym
(
as
thou
say
dest
while
ere
)
in
great
displeasure
with
the
/
supposinge
that
thou
haddest
mocked
hym
.
PLA
.
Than
woldest
thou
not
,
that
I
shuld
haue
vsed
any
dissimulation
:
for
thou
supposest
that
kynge
Dionise
wolde
haue
bene
therwith
displeased
.
It
semeth
therfore
that
thou
concludest
/
that
I
shulde
tell
hym
truthe
/
&
accordinge
to
my
profession
.
ARI
.
Ye
so
god
helpe
me
.
PLA
.
Thou
knowest
well
Aristippus
/
that
my
profession
hathe
euer
bene
,
That
no
man
is
happy
,
Alcib
.
●
except
he
be
wise
and
also
good
/
&
that
felicitie
is
in
wisedome
and
goodnes
.
And
contrarie
wise
/
that
they
whiche
be
ignoraunt
and
yll
/
be
vnhappy
/
and
that
ignoraunce
and
synne
is
infelicitie
and
misery
.
ARI
.
I
knowe
well
thou
hast
ben
in
that
tale
yet
continually
.
PL
.
What
sayest
thou
Aristippus
/
is
not
wisedome
knowledge
?
Or
what
thynge
is
it
els
?
ARI
.
Why
doest
thou
aske
me
that
question
/
wherof
no
man
maketh
any
doubt
?
PLA
.
For
I
feared
leste
thou
woldest
haue
sayde
,
that
the
vsinge
of
thinges
dilectable
had
ben
wisedom
onely
.
ARI
.
But
not
withoute
knowlege
,
wherof
procedeth
election
.
For
than
shuld
I
haue
affirmed
/
that
a
hors
/
which
deliteth
in
etyng
/
a
dogge
in
hunting
,
a
gote
in
lechery
,
did
it
by
wisedom
:
wherby
I
shuld
proue
my selfe
to
be
folisshe
and
ignoraunt
.
Moreouer
I
am
of
that
opinion
,
that
a
wyse
man
liueth
not
alway
in
voluptie
or
pleasaunt
dilectation
/
but
that
for
the
more
parte
〈◇〉
is
so
affectioned
.
Also
withoute
knowlege
the
troubles
&
impedimentes
wherby
dilectation
is
letted
/
may
not
be
comprehende
to
be
eschewed
.
PLA
.
Well
than
/
although
in
the
affect
of
dilectation
we
two
disagre
/
thou
preferrynge
the
dilectations
of
the
flesshe
before
the
dilectations
of
the
soule
/
I
condemnyng
all
such
affection
do
vtterli
seuer
it
from
wisedome
:
yet
we
do
agree
/
that
knowledge
is
euer
in
a
wyse
man
.
But
what
knowlege
meanest
thou
?
The
knowledge
of
a
good
horse
from
a
bad
/
a
hole
shepe
from
a
cothed
,
or
suche
other
lyke
?
Or
els
the
knowledge
howe
to
buylde
a
fayre
house
,
or
how
to
sette
trees
,
that
in
a
littell
space
of
time
thou
maist
haue
a
faire
orcharde
?
ARI
.
That
knowlege
is
good
.
PLA
.
Yea
and
procedeth
of
a
sharp
wit
/
but
yet
it
is
not
that
knowledge
that
maketh
hym
/
that
hath
it
,
to
be
a
wise
man
.
ARI
.
I
suppose
not
.
PLA
.
What
sayest
thou
by
him
,
that
findeth
the
menes
to
gather
great
sommes
of
money
/
offices
,
or
greatte
possessions
with
littel
labour
:
thinkest
thou
not
him
to
haue
that
knowledge
/
which
we
calle
wisedome
?
ARI
.
It
approcheth
very
nigh
,
but
I
dare
nat
affirme
it
to
be
so
,
bycause
I
se
dayly
,
that
the
most
parte
of
those
persons
happeneth
to
suche
thinges
more
by
fortune
than
by
theyr
owne
merites
or
Industry
.
PLA
.
On
my
fayth
I
loue
the
Aristippus
/
for
nowe
thou
sayest
truely
.
What
they
/
whiche
from
a
poore
astate
do
come
to
gret
rule
and
auctorite
,
shal
I
name
them
all
wise
men
?
ARI
.
Moche
lasse
thanne
the
other
.
For
besides
that
that
fortune
hath
also
there
no
littel
porcion
,
it
moreouer
dependeth
not
on
the
power
,
witte
,
or
diligence
of
him
,
that
commeth
to
auctoritie
,
but
holly
on
the
wyl
of
a
second
person
/
that
is
to
say
of
him
that
promoteth
him
to
it
.
Wherfore
haue
he
moch
witte
or
none
,
as
he
shall
like
or
content
the
person
that
maye
aduaunce
hym
,
so
shall
he
come
to
auctoritie
.
Wherfore
sens
it
hapneth
not
onely
of
his
own
study
,
I
se
no
cause
why
to
call
hym
a
wise
manne
.
PLA
.
Thou
spekest
very
wel
and
raysonably
/
but
what
supposest
thou
them
to
be
,
which
in
euery
mater
,
that
is
meued
,
canne
raison
fetely
,
makyng
men
that
do
here
them
/
wonder
at
their
conueyance
,
thoughe
it
be
somtyme
ferre
from
the
purpose
?
be
not
they
wise
men
?
And
that
thing
that
they
haue
,
is
it
not
the
very
knowlege
,
that
maketh
wisedom
?
ARI
.
No
,
but
it
is
a
good
parte
of
inuencion
,
which
commeth
of
witte
.
All
be
it
bycause
that
whiche
they
do
rayson
is
neuer
certayne
,
it
is
rather
opinion
than
wisedome
,
and
also
that
maner
of
prompte
raysonynge
hapneth
more
of
nature
than
study
,
and
therfore
it
is
more
commended
of
vulgare
persones
or
ignoraunte
:
than
of
them
which
be
of
a
ripe
and
perfect
iugement
.
PLA
.
Perchance
thou
sayst
truely
:
yet
may
it
also
be
in
them
that
be
wise
,
not
as
wisedome
it selfe
,
but
as
a
setter
furthe
of
wisedome
to
hym
that
hereth
/
like
as
the
painter
hathe
the
very
ymage
in
his
mynde
,
but
whanne
he
wold
that
other
men
shuld
perceiue
it
,
he
on
a
table
with
sondry
colours
paynteth
it
/
and
setteth
it
furth
:
And
yet
if
the
paynter
do
not
before
he
warketh
/
&
in
the
payntynge
,
conceiue
in
his
mind
the
hole
proporcion
of
the
image
whan
it
is
painted
,
it
shal
lacke
his
{per}fection
.
And
although
the
freshe
colours
and
vernishe
maketh
it
pleasaunt
to
the
eyen
of
the
commune
people
,
and
them
that
be
ignorant
,
yet
to
good
warke
men
/
&
to
them
that
haue
beholden
manye
parfecte
peces
,
and
delyted
therin
,
the
imperfeccyon
of
the
warke
is
shortly
perceiued
:
euen
so
knowlege
/
wherin
is
wisedome
/
beinge
ones
truely
hadde
,
if
it
be
wel
sette
furthe
with
eloquence
and
raison
/
it
shal
the
better
please
and
profite
the
herers
.
But
if
he
that
speketh
/
doo
lacke
that
knowlege
/
howe
so
euer
the
beautye
of
his
wordes
and
rayson
shall
content
the
eares
of
them
that
be
ignorant
,
yet
therof
shall
come
to
them
but
litell
profite
.
And
to
them
that
haue
tasted
some
thinge
of
that
knowlege
/
the
errour
or
lacke
shall
sone
be
espied
.
But
now
what
supposest
thou
is
the
knowlege
,
which
we
haue
all
this
while
talked
of
?
and
that
wherin
that
wisedome
is
/
for
the
which
kinge
Dionise
desyred
to
se
me
/
and
to
here
me
speke
,
and
the
whiche
accordynge
to
my
profession
/
apparaile
/
and
countenaunce
,
and
to
the
expectation
that
he
had
of
me
/
I
declared
vnto
hym
?
ARI
.
I
wote
not
Plato
,
therfore
I
praye
the
telle
me
to
shorten
oure
communication
.
PLA
.
I
am
content
/
but
yet
with
a
condicion
/
that
is
to
saye
,
whan
I
demaunde
of
the
any
question
/
thou
shalt
speke
euen
as
thou
thinkest
,
without
inforcinge
any
raison
to
maynteine
therwith
thine
old
opinion
.
ARI
.
Therto
I
assent
for
this
tyme
,
sens
there
be
no
mo
here
but
we
two
,
for
oure
seruauntes
be
nowe
out
of
heringe
.
PLA
.
Thou
remembrest
,
that
it
is
agreed
by
vs
bothe
,
that
neyther
the
knowynge
of
good
catell
from
bad
/
or
howe
to
plante
well
and
to
make
a
fayre
orchard
/
ne
the
deuisinge
of
fayre
houses
,
and
buyldinges
/
nor
the
increasinge
of
goodes
or
possessions
,
or
the
optayninge
of
great
offices
or
dignities
,
or
the
sharpe
witte
and
quickenes
in
raisoninge
:
is
that
knowlege
/
wherin
is
wisedome
?
What
sayest
thou
to
other
sciences
or
craftes
,
whiche
are
not
rehersed
?
ARI
.
I
suppose
the
same
of
them
al
generally
.
For
of
eueriche
of
them
I
haue
knowen
some
men
to
be
littell
better
than
naturall
fooles
/
and
out
of
the
feate
/
whiche
they
dayly
exercised
,
vneth
perceyuinge
that
/
whiche
we
call
commune
rayson
.
PLA
.
Ye
,
&
that
wars
is
/
liuynge
bestly
and
out
of
all
order
,
whiche
is
the
greattest
&
moste
euident
token
of
ignoraunce
,
whiche
is
contrarie
and
ennemie
to
knowledge
.
But
nowe
Aristippus
,
for
as
moche
as
longe
disputation
prouoketh
tediousenes
,
me
semeth
/
if
we
broughte
in
some
varietie
or
chaunge
in
the
order
of
our
communication
,
it
shulde
refresshe
both
our
wittes
.
ARISTIP
.
What
menest
thou
therby
?
Take
hede
that
we
runne
not
out
of
our
matter
.
PLA
.
No
,
doubt
thou
not
therof
,
I
shall
prouide
well
ynough
therfore
.
But
herke
I
wyll
tell
the
nowe
/
what
I
mene
.
We
haue
hetherto
spoken
of
knowlege
,
wherin
is
Sapience
:
but
what
or
wherin
hit
is
,
we
yet
perceiue
not
,
but
be
nowe
in
sekynge
.
What
,
and
if
we
now
vsed
the
way
of
a
cunnynge
paynter
,
whiche
in
makynge
an
ymage
of
a
very
fayre
woman
naked
/
to
the
intent
that
he
wyll
sette
out
the
fygure
perfaictly
/
&
(
as
I
mought
speke
like
a
warkeman
)
by
prospectiue
:
that
it
maye
seme
to
the
beholders
therof
moste
liuely
/
&
therfore
the
bodi
and
membres
shuld
shewe
to
them
as
rounde
and
fulle
,
as
it
were
imbosed
and
wrought
in
tymber
,
metall
,
or
stone
?
he
makith
the
grounde
of
his
warke
of
the
depest
blacke
coloure
that
he
may
come
by
,
which
the
more
intentifly
that
a
man
doeth
behold
it
/
the
more
liueli
or
quicke
shal
the
fresshly
colour
of
the
image
apere
to
the
eye
/
&
the
proportion
seme
more
rounde
,
and
in
the
forme
of
a
body
lyuinge
.
In
semblable
wise
I
intendynge
to
sette
oute
a
parfeict
figure
of
knowlege
,
if
I
treate
fyrst
of
Ignoraunce
/
and
makynge
that
to
be
well
perceiued
/
I
suppose
it
shall
not
be
inconueniente
:
but
the
true
proportion
of
knowlege
afterwarde
,
whanne
I
shall
go
aboute
to
declare
it
/
shall
be
more
apparaunt
and
easy
to
be
vnderstande
/
and
the
varietie
in
our
communication
shall
make
the
matter
more
pleasant
.
ARI
.
In
good
faith
Plato
thy
deuise
liketh
me
wonderfull
well
.
Wherfore
saye
on
a
goddes
name
.
PL
.
Is
Ignorance
any
other
thing
Aris
.
than
lacke
of
knowlege
?
ARI
.
No
surely
.
PL
.
Than
nothing
is
so
contrari
to
knowlege
as
ignorance
.
ARI
.
Nothing
.
PL
.
Is
a
brute
beest
inferior
to
mankind
by
any
thing
so
moch
as
by
ignorance
?
For
in
bodily
strength
,
long
life
/
agilitie
&
swiftnes
,
ther
be
diuers
bestes
which
fer
do
excede
him
/
onely
by
ignorance
they
be
all
inferiors
vnto
him
.
A.
Thou
were
wont
also
to
say
,
that
bestes
lacked
the
soule
that
man
hath
which
is
immortal
.
PL
.
That
is
true
.
But
thou
must
remembre
,
that
the
soule
with
the
body
maketh
the
man
.
For
if
the
body
lacked
a
soule
,
though
it
hadde
life
,
yet
were
it
no
man
but
a
beest
.
And
that
the
figure
makith
not
a
man
/
it
aperith
by
those
bestes
,
which
be
callid
satiri
/
fauni
/
hipocentauri
/
&
diuers
other
/
which
be
founden
in
Affrike
hauing
som
the
visage
/
some
the
hole
figure
of
mans
bodi
.
And
in
the
same
soule
,
whiche
maketh
the
man
,
and
without
it
man
is
not
,
nor
may
be
,
hathe
nothinge
lasse
in
him
than
ignoraunce
,
and
if
a
man
seme
to
be
ignoraunt
,
it
hapneth
neuer
a
whitte
of
the
soule
,
but
of
the
grosnes
of
the
body
,
whiche
is
bestiall
,
as
of
the
same
matter
and
substance
that
brute
beastes
be
of
:
which
will
not
lette
the
soule
,
that
is
of
a
diuine
substance
,
to
shewe
the
effectes
and
disposition
of
her
nature
,
whiche
is
onely
knowledge
:
the
lacke
wherof
being
caused
by
the
obiect
or
lette
of
the
bodi
,
is
nothing
but
ignoraunce
.
Lykewise
as
a
thicke
&
great
cloude
coueringe
the
sonne
/
wyll
not
lette
hym
to
sende
furthe
his
beames
on
the
erthe
,
wherby
the
erthe
lacketh
lyght
/
and
that
lacke
is
called
derkenesse
.
Nowe
laye
aparte
all
artes
&
sciences
,
which
(
as
thou
knowest
wel
inough
)
were
founden
by
mannes
Inuention
and
experience
,
long
after
that
man
was
created
:
and
set
man
in
the
same
astate
that
he
was
in
before
the
sayd
artes
and
sciences
were
inuented
:
yet
were
he
than
a
man
as
he
is
nowe
,
And
lacketh
not
any
thynge
,
wherby
he
is
named
a
a
man
.
Wherin
nowe
doth
appere
the
diuersitie
bytwene
hym
and
a
brute
beaste
?
Tell
me
nowe
as
thou
thinkest
?
ARI
.
What
els
but
in
the
same
thinge
/
for
the
whiche
beastes
be
surnamed
brute
.
PLA
.
Thou
sayest
truth
:
but
yet
leste
I
be
deceyuid
by
the
diuersitie
of
oure
two
vnderstandynges
:
I
pray
the
tell
me
in
fewe
wordes
,
what
by
the
sayde
worde
,
brute
,
is
signified
.
ARI
.
Mary
agreed
:
I
take
that
signifieth
grose
,
insensate
/
lackynge
capacitie
of
knowlege
/
finally
it
amounreth
to
as
moche
as
ignoraunt
.
PLA
.
By
the
faythe
of
my
body
thou
haste
made
an
exposition
very
compendiouse
and
elegant
.
Than
be
we
both
agreed
,
that
ignorance
makith
the
diuersite
betwene
a
beast
&
a
man
.
But
what
Ignorance
I
pray
the
?
Ignorance
in
building
of
houses
,
makyng
of
cloth
,
or
warking
of
metall
,
or
{per}aduenture
ignorance
in
grammer
,
or
logike
,
or
making
or
versis
/
or
els
playeng
on
the
shalmes
or
the
lute
?
Doth
ignorance
in
any
of
these
cause
the
diuersite
?
AR
.
It
semeth
nay
.
For
thou
diddest
presuppose
,
that
a
man
were
in
the
same
astate
,
that
all
men
were
in
/
or
euer
any
artes
or
sciences
were
founden
/
&
than
of
that
thing
that
is
not
/
it
were
foly
to
suppose
any
ignoraunce
.
PLA
.
Thou
speakest
not
moche
a
mysse
.
But
yet
for
an
other
cause
/
Ignoraunce
in
any
of
the
sayd
artes
or
sciences
doeth
not
make
the
diuersitie
that
we
nowe
speake
of
.
For
if
it
shuld
so
do
/
than
who
so
euer
lacked
any
of
the
said
artes
or
sciences
:
it
shuld
folowe
that
he
were
ignoraunt
,
&
therfore
he
were
no
man
but
a
beaste
.
And
also
bees
,
silkewormes
,
and
spydars
shuld
not
compare
with
vs
onely
,
but
shulde
seme
also
to
excede
vs
in
knowlege
.
For
as
moche
as
without
any
instructor
or
teacher
,
they
at
the
fyrst
without
losse
of
any
thing
/
can
perfectli
make
waxe
/
hony
,
silke
and
copwebbes
:
whiche
no
man
can
do
like
,
nor
by
none
inuention
canne
attayne
to
the
knowlege
,
how
it
ought
to
be
done
.
And
as
for
the
bee
and
the
spynner
,
who
so
euer
studiously
do
beholde
their
warke
/
he
shall
se
therin
suche
order
/
that
beside
the
office
of
nature
he
shal
wonder
at
the
equalite
or
iustnes
of
proportion
/
so
exactly
obserued
/
that
none
artificer
can
amende
it
.
But
now
Aristip
.
sens
this
is
not
the
Ignoraunce
/
that
any
of
vs
both
haue
mente
hytherto
/
I
praye
the
what
Ignoraunce
supposest
thou
it
is
,
that
makith
this
diuersite
?
ARI
.
I
suppose
hit
be
this
,
that
a
beaste
hath
not
the
knowlege
of
hym selfe
and
of
other
,
in
the
diuersite
of
their
kindes
.
For
my
horse
knoweth
not
that
he
is
a
horse
/
no
more
he
doeth
that
he
is
a
beast
and
I
a
man
:
neyther
the
bee
/
at
whose
industry
thou
haste
so
moche
wondred
,
whanne
the
hiue
is
broken
:
he
knoweth
not
whether
it
be
a
man
or
a
beaste
that
taketh
his
hony
combes
,
&
putteth
hym
out
of
his
lodgyng
,
wheron
he
hath
bestowed
so
moche
labour
.
Nor
the
spainell
that
is
so
ialouse
ouer
his
miaster
,
hath
not
the
knowlege
whether
his
maister
be
a
man
or
elles
a
beaste
as
he
is
.
Contrary
wyse
,
a
manne
knoweth
that
he
is
a
man
,
and
knoweth
also
euery
other
beaste
in
his
kynde
.
PLA
.
Thou
commest
nigh
to
the
point
Aristippus
.
But
beware
that
thou
be
not
deceiued
,
if
after
Pythagoras
doctrine
/
whan
men
be
deade
theyr
soules
entre
in
to
horsis
/
lyons
/
and
swine
.
And
after
many
yeres
trauaylynge
they
retourne
agayne
to
be
men
:
Than
there
mought
be
in
thy
horse
the
soule
of
kynge
Sardanapalus
/
wherby
thy
horse
moughte
knowe
what
thou
art
and
hym selfe
to
.
ARI
.
Thou
aduauncest
me
highly
Plato
/
whan
thou
supposest
me
to
ryde
on
a
kynge
,
and
on
so
greatte
a
king
as
Sardanapalus
was
/
which
reigned
ouer
Assyria
and
Babylon
.
PLA
.
Thou
art
worthy
to
haue
no
worse
horse
Aristippus
,
sens
by
thy
profession
thou
art
demed
prelate
of
all
voluptie
or
wanton
appetites
:
vnto
whome
moche
greater
princis
than
Sardanapalus
was
/
haue
ben
knowen
to
be
seruantes
.
ARI
.
Mo
peraduenture
than
of
thy
sower
&
vnpleasant
vertues
wolde
gladly
be
folowers
.
PLA
.
But
nowe
that
I
remembre
me
,
thou
nedest
not
to
be
aferd
Aristippus
,
for
thou
art
neuer
the
more
deceyued
.
In
good
feythe
thy
horse
hathe
yet
no
more
knowlege
than
a
very
horse
hath
in
dede
.
ARI
.
What
meanest
thou
therby
?
PLA
.
For
whan
Sardanapalus
liued
,
and
was
kynge
of
Assyria
/
he
than
knewe
not
hym selfe
.
For
abandonynge
not
onely
the
maiestie
of
a
kyng
/
but
also
the
office
of
a
man
,
he
lefte
the
company
of
men
/
and
sat
continually
with
his
concubynes
atyred
in
the
forme
of
a
woman
/
spinnynge
in
the
rocke
/
and
cared
for
nothynge
,
but
howe
he
mought
excell
all
his
wenches
in
wantonnes
.
Now
sens
he
than
beinge
in
the
forme
of
a
man
/
so
moch
forgat
what
he
was
,
thinkest
thou
that
there
be
in
hym
lasse
ignorance
now
that
he
is
in
the
fourme
of
a
horse
?
ARI
.
Nay
in
good
fayth
,
but
moche
more
.
And
because
thou
sayest
so
Plato
/
I
haue
euen
the
fondest
horse
that
euer
man
rode
on
.
For
whan
he
was
yonge
,
he
was
so
mare
wode
/
that
no
man
mought
ride
him
.
And
now
that
he
is
old
,
&
that
I
pitieng
him
do
vse
to
ride
on
him
some
smal
iournaies
:
by
my
trouth
whan
we
be
in
the
brode
highway
,
if
he
se
.
iiii
.
miles
of
,
a
rase
of
mares
/
he
wil
in
spite
of
my
tethe
leue
the
way
&
go
to
thē
whan
he
is
not
able
to
ren
,
nor
bridell
nor
sporre
may
hold
him
.
And
yet
whan
he
commeth
thider
/
sauing
onely
neyenge
&
kicking
/
he
can
do
nothing
.
And
therfor
it
may
wel
be
(
if
Pythagoras
do
trine
be
true
)
that
the
soule
of
Sardanapal{us}
is
in
sorel
my
horse
.
But
if
I
knew
it
for
certain
/
bi
god
I
wold
haue
the
fairest
mares
that
ani
wher
mought
be
gotten
for
him
.
P.
Now
on
mi
faith
that
is
merily
spoken
.
But
in
dede
Arist
.
the
said
sentence
of
Pythagoras
ought
not
to
be
taken
as
it
is
written
without
ani
other
exposition
nomore
than
his
mistical
counsailes
called
Simbola
.
As
/
cut
not
the
fire
with
a
sword
/
Lepe
not
ouer
the
balance
,
Taste
nothinge
which
hath
a
blacke
tayle
,
and
suche
other
lyke
,
whiche
thou
hast
often
tymes
herde
of
:
but
there
in
is
a
more
secrete
meanynge
/
&
approchinge
nere
vnto
rayson
.
As
in
myne
opinion
/
by
the
translation
of
mans
soule
,
wherof
we
haue
spoken
,
from
a
man
to
a
beast
,
and
finally
estsones
vnto
a
man
agayne
:
It
may
be
wel
vnderstand
in
this
wise
.
That
men
beinge
in
the
state
of
Innocency
haue
than
the
figure
of
man
,
the
soule
hauinge
the
hole
preeminence
ouer
the
body
.
But
after
if●
it
happen
that
the
appetites
and
desyres
of
the
body
so
moch
do
increase
,
that
they
haue
the
hole
possession
of
the
body
/
and
that
the
affections
of
the
soule
,
that
is
to
saye
/
vertues
be
suppressed
or
putte
to
silence
/
than
the
lyfe
becommeth
beastely
:
than
loke
in
what
beastes
the
sayde
appetites
be
mooste
vehemente
:
he
/
in
whome
is
the
semblable
appetite
,
may
be
sayd
hathe
his
soule
in
that
best
inclosed
.
As
he
that
is
lecherous
and
wanton
,
in
such
a
horse
as
thou
spakest
of
while
ere
.
A
cruel
man
or
Tyraunt
in
to
a
tigre
or
lion
,
a
glotton
or
drunkarde
in
to
a
wolfe
or
a
swyne
,
and
so
furthe
of
other
.
And
if
one
man
happen
to
be
possessed
of
many
vices
/
than
is
his
transformation
more
dyuers
/
and
as
I
mought
saye
more
monstruouse
.
Also
beinge
in
that
beastly
astate
,
&
the
soule
with
her
affectes
beinge
hyd
and
not
shewyng
her
puissance
,
what
any
other
thynge
is
more
in
them
thanne
ignorance
?
Which
beinge
a
thing
beastly
,
is
as
propre
to
them
as
beastly
appetite
.
But
if
god
so
willinge
after
longe
trauailing
in
yll
affections
,
the
soule
recouereth
her
myght
/
and
vanquisht
ignoraunce
/
makynge
the
body
to
knowe
his
misery
,
than
the
beastes
hyde
by
littell
and
littell
falleth
a
way
as
knowlege
increaseth
,
and
finally
man
resumeth
his
very
figure
and
proportion
lyuinge
after
the
rule
of
the
soule
,
and
so
continueth
perpetually
.
Howe
sayest
thou
Aristippus
to
this
exposition
?
ARI
.
It
semeth
to
me
to
stand
with
good
rayson
:
for
euer
me
thought
that
Pythagoras
sentence
,
whiche
was
a
man
of
incomparable
wisedome
/
had
suche
a
meaninge
.
PLA
.
Also
it
appereth
by
the
sayde
sentence
/
that
Ignorance
maketh
a
man
beastly
,
&
that
knowlege
putteth
awaye
beastlynes
,
and
restoreth
a
man
to
his
dignitie
.
ARI
.
Ye
verely
.
PL
.
And
it
semeth
by
that
,
which
is
rehersed
that
Ignorance
that
we
calle
beastly
,
is
in
that
,
that
bestes
do
not
know
what
thei
them selfes
be
/
nor
betwene
them
and
men
what
is
the
diuersitie
.
Also
that
men
knowe
the
diuersitie
betwene
them
and
brute
beastes
/
it
hapneth
of
the
soule
,
hauyng
preeminence
ouer
the
bodye
/
that
is
to
saye
while
the
soule
doeth
holde
the
sences
of
the
body
vnder
due
rule
&
obedience
.
ARI
.
I
wote
not
,
howe
to
answere
the
.
For
I
haue
affirmed
so
moche
before
,
that
I
can
not
replie
nowe
with
myne
honestie
.
PLA
.
For
they
kepynge
of
touche
Aristippus
I
can
well
prayse
the
.
But
howe
sayest
thou
?
Haue
we
not
of
ignorance
spoken
for
this
tyme
sufficiently
?
AR
.
Yes
I
suppose
/
and
we
haue
nowe
passed
two
myles
in
oure
iournay
:
therfore
retourne
where
thou
leftest
to
speke
of
knowledge
.
For
thou
haste
layde
a
good
grounde
on
thy
table
to
set
out
thyne
ymage
.
PLA
.
I
se
thou
forgettest
nothyng
that
I
haue
spoken
.
Therfore
lette
vs
assaye
to
expresse
that
Image
,
that
is
to
saye
,
declare
what
is
that
knowlege
,
wherin
lieth
very
wisedom
,
which
peraduenture
kinge
Dionise
hoped
to
finde
in
me
/
whan
he
first
desired
to
se
me
.
THE
SECOND
DIALOGVE
.
PLA
.
THou
dost
remembre
Aristippus
,
that
we
be
agreed
,
that
knowlege
is
contrary
to
Ignorance
?
And
I
suppose
also
they
be
so
contrarie
/
that
they
may
neuer
accorde
/
or
in
any
part
be
mingled
together
:
but
alway
where
the
one
is
,
the
other
lacketh
.
ARI
.
Ye
surely
it
must
nedes
folowe
.
PLA
.
Than
whan
Ignorance
is
ones
put
away
clerely
/
knowlege
onely
remayneth
.
ARI
.
Ye
so
I
trowe
:
or
els
I
wote
not
what
it
is
,
that
abideth
/
excepte
I
wolde
calle
it
nothynge
.
And
yet
nowe
I
am
aduised
,
that
same
,
nothynge
/
is
Ignoraunce
.
For
of
nothinge
can
be
no
knowlege
.
PLA
.
Thou
speakest
truely
/
and
as
it
besemeth
the
scoler
of
Socrates
.
Now
thou
knowest
that
Ignorance
is
of
bestes
/
which
therfore
be
named
brute
:
&
that
knowlege
is
only
pertaininge
to
man
.
And
that
the
Ignoraunce
/
wherby
beastes
be
most
vnlike
vnto
man
,
is
Ignoraunce
of
them selfes
,
in
as
moche
as
they
knowe
not
/
that
they
be
beastes
.
Than
it
foloweth
,
that
the
knowlege
,
whiche
maketh
the
greattest
diuersitie
betwene
man
&
beast
/
and
wherby
man
hath
preeminence
in
dignitie
ouer
beastes
/
is
the
knowlege
of
hym selfe
:
wherby
also
he
knoweth
other
.
ARI
.
Ye
,
supposest
thou
so
?
Doeth
a
man
by
knowynge
hym selfe
knowe
other
also
?
PLA
.
No
doubt
therof
,
and
that
shalt
thou
se
prouid
in
the
order
of
our
communication
/
by
the
same
raison
that
shal
make
him
to
know
him
selfe
.
But
yet
lefte
thou
be
deceiued
,
I
wyll
by
the
waye
demaunde
one
question
of
the
.
Thou
saydest
while
ere
Aristippus
,
that
a
beast
hath
not
the
knowlege
of
hym selfe
and
of
other
in
the
diuersitie
of
theyr
kindes
,
I
praye
the
what
vnderstodest
thou
therby
?
Any
other
than
thou
dyddest
declare
by
the
example
of
the
bee
and
the
spaynell
?
ARI
.
None
other
:
Why
,
thinkest
thou
Plato
/
that
I
sayd
not
well
?
PLA
.
Thou
camest
(
as
I
said
)
nigh
to
the
point
,
but
yet
thou
hittest
it
not
.
For
peraduenture
thy
supposell
may
be
in
some
part
false
,
although
thou
hast
not
c●pied
it
.
Dost
thou
not
behold
,
that
beastes
,
whiche
be
sauage
,
as
they
be
diuers
in
kynde
,
so
do
they
couayt
to
be
together
,
and
wil
seuer
them selfes
from
other
?
And
in
the
acte
of
generation
wyll
accompany
with
none
other
beast
,
but
suche
as
is
of
his
owne
propre
kynde
:
notwithstanding
that
there
be
diuers
of
thē
one
so
like
an
other
:
that
vneth
a
man
can
discerne
the
diuersitie
.
As
wolfes
and
mastyfes
:
foxes
and
curres
,
hares
and
conyes
,
and
many
other
beastes
/
whiche
were
tediouse
to
be
rehersed
.
And
as
touchinge
the
bee
,
that
we
spake
of
,
be
there
not
diuers
flies
lyke
vnto
him
?
And
for
all
that
he
wyll
companye
with
none
of
them
/
nor
yet
suffer
them
(
if
he
be
of
power
to
resiste
)
entre
in
to
his
hyue
/
but
at
the
fyrst
sighte
wyll
withstande
hym
.
Moreouer
all
the
sayd
bestes
,
whan
they
perceiue
a
man
commyng
toward
them
/
they
wyll
not
abyde
,
but
flee
soner
from
hym
than
from
any
beast
.
Moreouer
amonge
an
infinite
nombre
of
people
,
a
dogge
wyl
know
his
maister
/
although
ther
were
a
thousand
men
,
in
personage
,
fascion
,
and
colour
of
garmentes
veri
like
vnto
him
.
And
if
thou
woldest
saye
,
that
the
dogge
doeth
discerne
that
by
sent
of
smellinge
.
Yet
wold
I
demaunde
of
the
agayne
,
howe
it
hapneth
/
that
a
dogge
taken
vp
at
Olinthum
,
and
brought
vnto
Athenes
/
whiche
be
distant
.
xl
.
myles
one
place
from
the
other
,
and
is
a
very
diffuse
way
to
kepe
,
and
littell
trauayled
,
yet
after
that
the
dogge
haue
ben
retained
at
Athenes
by
the
space
of
syxe
monethes
/
whan
he
hath
ben
at
libertie
he
hath
retourned
agayne
home
to
his
maisters
house
,
howe
woldest
thou
answere
me
Aristippus
?
ARI
.
Howe
elles
?
But
euen
as
thou
thy selfe
diddest
suppose
that
I
wolde
saye
,
that
the
dogge
founde
the
way
by
sent
specially
,
addynge
to
peraduenture
some
parte
of
his
syghte
.
PLA
.
But
perchaunce
or
he
come
to
Olinthum
his
maister
hathe
forsaken
the
house
that
he
dwelled
in
/
whan
he
was
with
hym
,
and
is
remoued
in
to
an
other
house
:
doest
thou
not
thinke
,
that
the
dogge
wil
go
to
the
house
,
wher
he
left
his
maister
,
and
not
to
the
house
where
he
dwelleth
?
AR
.
Yes
in
good
sayth
.
PLA
.
And
yet
percase
he
shal
fynde
his
maisters
steppes
in
the
strete
towarde
his
newe
house
.
And
notwithstandynge
as
sone
as
he
espieth
the
other
house
/
he
passeth
forthe
,
&
goeth
streight
to
it
.
But
whan
he
cometh
in
,
and
fyndeth
not
his
maister
there
,
yet
he
layeth
hym
down
as
he
were
at
home
,
trusting
that
his
maister
wyll
shortly
come
in
:
doeth
he
this
by
sight
or
by
smellinge
?
ARI
.
Thou
makest
me
doubt
Plato
,
whither
he
doeth
it
by
any
of
them
.
PLA
.
What
if
it
happen
,
that
his
master
not
knowing
him
to
be
ther
/
standynge
nigh
to
the
windowe
talketh
loude
with
his
neighbour
/
so
that
the
dogge
hereth
hym
:
thinkest
thou
not
/
that
he
wyl
ryse
sodainly
/
&
with
great
hast
come
ioifully
vntil
his
maister
?
ARI
.
Yes
/
I
haue
sene
that
in
experience
.
PLA
.
Doth
he
that
by
sauour
or
by
syght
?
ARI
.
By
neyther
of
them
,
but
onely
by
heringe
.
PLA
.
And
whan
he
cometh
to
him
/
he
streight
leapeth
vppon
hym
without
any
smellynge
.
ARISTIPPVS
.
I
am
yet
in
dout
/
what
I
may
saye
.
PLATO
.
Onely
by
cause
thou
wylte
not
graunte
contrarye
to
thyne
assercyon
,
that
a
beaste
hathe
knowledge
of
hym selfe
and
other
in
the
diuersitie
of
theyr
kyndes
.
But
whatte
wylte
thou
saye
/
if
it
shall
appere
vnto
the
/
that
bestes
haue
yet
an
other
knowlege
among
them selfes
than
by
their
sences
?
haste
not
thou
sene
,
whanne
men
haue
preparid
them selfes
to
go
on
huntyng
,
and
to
that
intent
haue
brought
forthe
theyr
leshes
,
colers
,
and
lyams
/
or
elles
theyr
hayes
and
pursenettes
,
that
the
houndes
espienge
these
thynges
/
haue
reioyced
and
lept
about
the
house
/
as
if
they
knewe
that
they
shulde
go
on
huntynge
?
Likewyse
whan
they
here
the
hunter
blowe
his
horne
/
they
doo
all
ryse
,
and
with
one
voyce
doo
make
a
greatte
noyse
,
as
if
they
consented
to
goo
to
that
solace
.
And
if
they
herde
one
blowe
in
a
shalme
or
a
trumpette
/
they
wolde
not
do
so
.
¶
The
coursar
/
whiche
is
vsed
to
bataylle
/
as
soone
as
he
herethe
the
trumpettes
blowen
/
he
snorteth
and
brayeth
,
and
takyng
to
him
his
courage
,
he
tredith
hygh
,
&
praunceth
/
and
with
suche
bragges
declareth
him selfe
redy
to
set
furth
in
bataile
,
supposest
thou
,
that
these
beastes
haue
this
knowlege
onely
by
the
sences
,
wherof
we
haue
spoken
?
ARI
.
No
,
hir
semethe
to
me
nowe
,
that
they
haue
an
other
knowledge
than
onely
by
sences
,
but
what
hir
is
/
or
wherof
hir
procedethe
/
I
canne
not
discusse
excepte
I
shulde
name
it
naturall
influence
,
diuersely
disposed
more
or
lasse
,
after
the
grosenesse
or
capacitie
of
the
body
,
whervnto
it
sloweth
.
PLA
.
By
the
faythe
of
my
body
,
and
that
definition
is
not
to
be
dispreised
/
if
thou
adde
thervnto
the
sences
.
But
by
this
that
thou
and
I
haue
nowe
spoken
/
it
semeth
,
that
beastes
haue
knowlege
of
them selfes
and
other
in
the
diuersitie
of
theyr
kyndes
,
contrarie
to
thy
fyrste
diuision
.
And
if
it
be
so
,
than
be
they
equal
to
men
/
and
without
cause
we
do
cal
them
ignorant
or
brute
.
ARI
.
I
wote
not
what
to
saye
to
the
.
PLA
.
Abide
Aristippus
/
dispayre
not
/
thou
haste
spoken
more
wiseliar
than
thou
art
ware
of
.
ARI
.
Trowest
thou
so
Plato
?
PLA
.
Ye
/
and
that
shalt
thou
perceiue
if
thou
wilt
here
me
.
ARI
.
Go
to
than
I
praye
the
.
PLA
.
Lette
it
not
be
tediouse
vnto
the
to
haue
some
thinges
repeted
,
which
thou
hast
spoken
.
¶
Fyrst
if
thou
remembre
thy selfe
,
thou
woldest
not
denie
,
but
that
wisedome
was
knowledge
.
After
warde
thou
grauntiddest
also
,
that
Ignoraunce
was
none
other
thynge
but
lacke
of
knowlege
,
whiche
concluded
,
that
Ignoraunce
could
be
no
wisedome
.
And
than
dyddest
thou
raison
/
that
the
diuersitie
betwene
man
and
beast
was
onely
ignorance
.
And
that
Ignoraunce
dyddest
thou
suppose
to
be
the
lacke
of
knowlege
of
them selfes
/
and
other
in
the
diuersitie
of
theyr
kyndes
.
This
was
very
well
gathered
of
the
,
in
myne
opinion
.
And
the
raison
that
folowed
by
the
example
that
thou
dyddeste
putte
of
thy
horse
/
the
bee
/
and
the
spaynell
,
was
not
vnfitte
to
the
purpose
,
if
thou
woldest
haue
abyden
well
by
it
.
But
by
our
mery
digression
in
to
Pythagoras
regenerations
/
thou
were
brought
from
that
argument
/
soner
than
thou
shuldest
haue
ben
:
whiche
hapned
vnto
the
/
as
it
doeth
euer
to
them
,
whiche
lyke
vnto
the
/
do
folowe
the
concupiscence
and
pleasaunt
affectes
of
the
body
.
For
lyke
as
they
be
vnstable
,
so
the
folowers
&
louers
of
them
be
euer
in
constant
:
as
well
in
their
opinions
as
in
their
actes
.
But
if
thou
being
sometyme
the
herer
of
Socrates
as
well
as
I
was
,
haddest
folowed
directly
his
doctrine
/
accordyng
as
he
spake
it
/
and
also
practised
it
by
his
example
of
lyuyng
/
and
haddest
not
as
a
truant
pycked
out
of
his
argumentes
suche
matter
as
thou
supposiddest
mought
only
maynteine
thy
sensuall
appetite
/
thou
shuldest
haue
perceyued
what
thou
thy selfe
haddest
mente
,
whiche
thou
doest
not
nowe
/
it
varieth
so
moche
from
thy
profession
.
And
peraduenture
the
knowledge
that
we
nowe
seke
for
,
shuld
neuer
haue
comen
betwene
vs
two
in
question
.
But
it
shulde
haue
suffised
to
haue
told
to
the
,
what
I
sayde
to
kynge
Dionise
,
and
howe
he
delte
with
me
.
And
thou
shuldest
sone
haue
iuged
/
if
he
had
according
to
mi
merites
intreted
me
.
But
now
Aristippus
to
thintent
thou
mayste
take
some
comforte
of
the
sedes
of
Socrates
doctrine
/
which
remayne
in
thee
,
but
they
wyll
not
springe
/
in
suche
wyse
as
thou
mayste
see
them
/
except
I
do
water
them
with
my
declaration
.
¶
Fyrst
remembre
that
of
all
that
whiche
bereth
the
name
of
a
thynge
/
there
be
two
kyndes
,
one
hath
no
bodye
&
is
euer
stedfast
and
permanent
/
the
other
hath
a
body
,
but
it
is
euer
moueable
&
vncertein
,
The
first
,
bicause
it
may
be
vnderstande
only
/
it
is
called
intelligible
.
The
second
,
bicause
it
may
be
felt
by
sensis
it
is
called
Sensible
.
The
way
to
know
the
fyrste
is
called
raison
,
&
the
knowlege
therof
is
namid
vnderstanding
.
The
way
to
know
the
.
ii
.
is
called
Sense
or
feling
/
the
knowlege
therof
is
named
Perceiuinge
.
More
ouer
of
that
which
is
called
Intelligible
there
is
the
fyrst
&
the
seconde
.
In
the
fyrste
is
that
portion
of
diuinitie
,
whiche
is
in
man
,
wherby
he
is
made
to
the
image
and
similitude
of
god
.
In
the
other
be
noumbres
and
figures
.
Of
this
beastes
haue
no
parte
,
neyther
of
the
fyrste
nor
yet
of
the
seconde
:
of
the
fyrst
I
suppose
thou
wylte
graunt
me
,
and
as
for
the
seconde
experience
wyl
proue
it
?
for
I
dare
saye
/
thou
neuer
hardest
of
beastes
/
that
coude
skylle
of
nombrynge
.
ARI
.
I
wote
nere
,
I
neuer
called
any
yet
to
a
reckenyng
.
PLA
.
And
though
an
ape
or
other
lyke
beaste
/
seme
in
takynge
of
thinges
to
obserue
an
ordre
,
as
it
were
in
nombrynge
/
yet
if
it
be
well
considered
/
it
shall
appere
that
it
is
by
an
imagination
ingendred
of
custome
,
and
not
by
nombrynge
.
I
haue
sene
a
man
,
whiche
was
borne
blynde
,
and
vsed
to
be
ladde
to
thre
or
foure
houses
in
the
citie
,
whiche
hath
ben
a
great
distance
a
sondre
,
at
the
laste
by
custome
hathe
knowen
so
well
where
they
stode
/
that
without
any
man
or
dogge
leadynge
,
or
any
man
tellynge
hym
/
he
hath
gone
directly
vnto
them
.
Wherat
fyrste
I
meruayled
with
many
other
,
and
whan
I
communed
with
hym
,
I
haue
perceyued
that
he
neuer
obserued
nombre
,
but
that
onely
custome
had
set
the
distance
of
the
places
in
his
imagination
.
Like
may
be
spoken
of
figures
.
For
that
wherby
beastes
do
discerne
one
thinge
from
an
other
/
is
not
vnderstandynge
/
that
is
to
saye
though
they
discerne
in
quantite
the
more
from
the
lasse
,
yet
they
vnderstand
it
not
,
as
rounde
,
quadraunt
/
or
triangle
/
or
in
other
lyke
fygure
:
but
the
simulacre
or
ymage
/
wherby
they
pecyue
the
sayd
diuersite
/
is
onely
by
custome
,
formed
&
imprinted
in
the
principal
sense
,
which
is
the
hart
.
And
whan
the
thing
selfe
is
remoued
out
of
sight
/
that
impression
that
remaineth
is
called
imagination
/
who
committith
it
forthwith
vnto
memori
,
which
vndouted
is
not
only
in
men
but
also
in
bestis
,
for
thei
discerne
the
tyme
present
and
that
which
is
passed
,
but
the
tyme
to
com
they
know
not
,
&
Memory
is
onely
of
the
time
passed
.
And
therfore
the
bestes
that
thou
spakest
of
/
doo
perceiue
the
diuersitie
of
thynges
by
imagination
&
Memorie
,
conceiuynge
&
reteyninge
in
the
harte
,
whiche
is
the
principall
sense
or
fountain
of
senses
,
the
image
of
the
thynge
that
is
sensible
.
And
therby
the
dogge
perceyuethe
his
mayster
/
&
fetcheth
his
gloue
/
which
he
hath
ben
before
taught
for
to
do
/
&
goeth
to
the
places
where
he
hath
sene
his
maister
bene
a
littell
before
.
But
that
he
knoweth
not
whether
his
maister
be
a
man
or
a
horse
/
Plato
or
Demosthenes
,
a
philosopher
or
an
oratour
,
it
is
euident
inough
.
For
although
my
dogge
had
abyden
ten
yeres
continually
with
me
,
and
had
herde
me
euerye
daye
speake
of
Demosthenes
/
&
name
hym
an
oratour
/
and
herd
the
call
me
euery
day
Plato
,
and
name
me
a
philosopher
:
yet
if
thou
woldest
deliuer
vnto
him
anithing
,
&
byd
hym
c●ry
it
to
the
oratour
/
he
wolde
strayt
brynge
it
vnto
me
,
and
not
to
Demosthenes
.
Also
if
I
wold
cast
a
lofe
vnto
my
spaynell
/
&
bid
him
cary
it
to
my
horse
,
I
suppose
he
wold
forthwith
eate
it
hymself
,
&
lye
downe
whan
he
hath
done
/
without
seking
for
mi
horse
/
though
he
stode
by
him
/
is
it
not
so
?
A.
Ye
in
good
faith
me
thinkith
thou
saist
truly
.
P.
And
likewise
mai
be
raisoned
of
al
other
bestes
be
thei
neuer
so
wily
/
if
their
actis
be
depely
considered
.
A.
It
appereth
so
.
PLA
.
Thanne
thy
sayinge
is
not
to
be
reproued
,
that
a
beaste
lacked
knowledge
of
hymselfe
and
of
other
.
ARI
.
No
,
as
it
semethe
.
PLA
.
And
that
lacke
of
knowledge
is
ignorance
.
ARI
.
Ye
truely
,
and
so
sayde
I
also
.
PLA
.
And
that
ignorance
made
the
diuersiue
betwene
man
and
beaste
.
ARI
.
Ye
and
the
same
to
.
PLA
.
Than
thou
wylt
conclude
/
that
man
hath
knowlege
?
AR
.
Ye
that
I
must
nedes
thou
knowest
well
ynough
.
PL
.
And
what
callest
thou
that
knowledge
?
suppose●t
thou
it
is
where
a
manne
knowethe
hym selfe
and
other
?
ARI
.
Ye
so
I
sayd
,
and
thou
haste
also
affyrmed
it
.
PLA
.
So
I
dydde
in
dede
,
but
yet
good
Aristippus
/
suffer
me
to
demaunde
of
the
a
fewe
questions
/
we
shall
the
sooner
fynde
out
the
knowlege
that
we
seke
for
.
Is
it
in
figure
&
nombre
that
knowlege
resteth
?
ARI
.
Ye
so
it
appereth
.
PLA
.
Nay
,
if
thou
remembre
the
.
Perdie
thou
saydest
thy selfe
,
that
thy
horse
knewe
not
,
that
thou
were
a
manne
,
or
that
he
was
a
horse
.
ARI
.
So
sayde
I
indede
.
PL
.
Thou
considerest
also
,
that
it
was
agreed
by
vs
bothe
,
that
the
figure
made
not
the
man
,
but
it
was
the
soule
with
the
body
/
that
caused
the
manne
to
be
so
named
:
and
that
without
the
soule
,
not
withstandyng
the
figure
of
man
,
yet
were
he
no
man
but
a
brute
beaste
.
ARI
.
It
muste
nedes
be
so
,
I
can
not
deny
it
.
PLA
.
Than
is
there
somewhat
more
that
makethe
the
sayde
knowlege
besydes
the
fygure
/
whiche
is
conteyned
in
the
seconde
part
of
that
/
whiche
we
called
Intelligible
?
ARI
.
So
me
thinketh
.
But
what
hit
is
I
can
not
remembre
.
PLA
.
It
is
no
meruayle
,
thy
wy●tes
be
so
inuolued
in
carnal
affections
,
that
this
clene
and
pure
doctrine
canne
not
entre
in
to
them
without
gret
difficultie
,
&
whan
they
be
ones
in
,
they
can
not
longe
abide
/
thy
memorie
is
so
occupied
about
wanton
and
beastly
fantasy
.
But
yet
wyl
I
ones
agayne
reherce
vnto
the
that
,
whiche
thou
haste
so
shortly
forgotten
.
Dyd
not
I
saye
,
that
in
the
fyrste
part
of
that
,
which
is
named
Intelligible
/
is
that
portion
of
diuinitie
in
man
,
wherby
he
is
made
to
the
ymage
and
similitude
of
god
?
ARI
.
Yes
I
remembre
well
that
.
PLA
.
And
is
that
forme
printed
in
any
other
thynge
than
in
mans
soule
,
whiche
is
immutable
and
of
one
proportion
and
fygure
?
All
though
it
lyeth
bounden
in
the
body
/
as
it
were
in
a
prison
/
consideringe
thynges
diuersely
:
as
the
substance
and
qualities
of
the
body
suffreth
hym
to
take
light
:
beinge
deceyued
by
the
iudgement
of
the
sences
or
wittes
,
estemynge
thynges
as
they
be
sensible
&
visible
:
where
that
/
whiche
the
soule
by
hym selfe
doeth
consyder
,
is
intelligible
and
also
inuisible
.
ARI
.
I
doubt
me
what
I
shall
say
.
But
supposest
thou
Plato
,
that
the
ymage
and
similitude
of
god
is
not
in
the
body
of
man
as
well
as
in
the
soule
?
PLA
.
Hast
thou
so
sone
forgotten
that
,
whiche
I
haue
so
often
rehersed
?
That
if
the
body
of
man
were
without
a
soule
,
he
were
than
but
in
the
nombre
of
brute
beastes
,
which
haue
sences
as
wel
as
he
/
and
some
more
sharp
&
quicker
.
And
no
man
that
wil
affirme
that
god
is
/
wyll
presume
(
as
I
trowe
)
to
saye
expressely
that
the
ymage
of
god
is
in
Satires
/
and
other
beastes
and
fysshes
/
whiche
haue
fourme
and
shappe
lyke
vnto
manne
.
And
to
speke
to
the
meryly
without
reproche
vnto
goddes
maiestie
,
If
that
whiche
is
in
euery
mannes
bodye
/
were
the
ymage
of
godde
,
Certes
thanne
the
ymage
of
godde
were
not
onely
diuers
,
but
also
horrible
/
monstruouse
,
and
in
some
part
ridiculouse
:
that
is
to
say
,
to
be
laughed
at
.
For
euery
man
hathe
not
in
visage
and
personage
,
one
proportion
or
figure
.
Some
haue
a
playne
and
equall
visage
,
some
loke
as
they
laughed
/
other
as
they
wept
/
diuers
as
they
were
euer
angri
,
many
haue
in
the
quantitie
of
theyr
bodies
or
membres
excesse
or
lacke
.
Wherfore
to
thynke
that
all
these
be
lyke
vnto
god
(
whiche
as
he
is
the
creatoure
of
them
all
/
and
maye
make
and
do
what
he
lysteth
,
so
it
agreeth
with
all
raison●
that
he
incomparably
excelleth
them
all
in
euery
perfection
and
consequently
in
beautie
)
it
were
of
all
other
the
greatest
madnesse
.
ARI
.
Thou
aunswerest
me
raysonably
/
but
nowe
I
pray
thee
declare
to
me
as
plainly
,
howe
the
ymage
of
god
is
in
the
soule
/
as
thou
supposest
.
PLA
.
Thou
wilt
not
deny
,
that
god
is
without
any
body
/
inuisible
and
immortal
,
whose
forme
can
not
be
deprehended
with
the
eyen
of
mortal
men
/
nor
described
by
any
sensible
knowlege
?
ARI
.
No
truely
.
PLA
.
And
the
same
I
trowe
thou
wilt
confesse
of
the
soule
?
ARI
.
Ye
verily
.
PLA
.
Also
god
is
in
power
in
all
and
euery
parte
of
the
world
:
And
by
his
prouidence
all
thynge
is
gouerned
and
moued
.
And
he
him selfe
is
of
none
other
moued
nor
gouerned
/
but
is
the
fyrste
incomprehensible
mouer
.
ARI
.
I
can
by
no
raison
denye
it
/
except
I
wold
deny
,
that
god
is
/
&
that
I
maye
not
/
sens
that
the
order
of
al
thing
that
is
visible
/
declareth
that
there
must
nedes
be
one
principall
cause
and
beginnynge
,
which
we
call
god
.
And
also
that
order
can
not
be
withoute
prouidence
and
one
perpetuall
gouernance
.
PL
.
Yet
thou
sayest
wel
,
and
as
it
besemeth
Socrates
scoler
.
But
nowe
Aristippus
,
for
as
moche
as
god
is
the
fyrst
&
principall
cause
.
And
as
he
is
one
in
begynnynge
/
so
is
he
euer
one
in
gouernaunce
:
And
therfore
hauinge
in
hym
al
sufficiency
and
powar
,
wilt
thou
not
graunt
me
,
that
he
is
of
an
absolute
and
full
perfection
?
ARI
.
Yes
that
must
I
nedes
.
PLA
.
And
is
not
perfection
/
in
that
it
is
perfect
/
good
also
?
ARI
.
No
man
wyl
deny
it
.
PLA
.
Ye
per
aduenture
the
same
perfection
is
goodnesse
/
sens
goodnesse
is
alwaye
complete
,
profitable
,
and
withoute
any
lacke
.
And
goodnesse
and
euyll
the
one
is
contrarie
and
euer
repugnant
vnto
the
other
:
Howe
sayest
thou
?
is
it
not
so
?
ARI
.
Ye
that
is
true
.
P.
Than
is
there
euer
variance
betwene
them
?
ARI
.
So
it
appereth
.
PLA
.
But
in
god
can
neuer
be
variance
,
whiche
of
his
nature
is
euer
one
,
&
may
neuer
suffer
diuision
.
ARI
.
I
graunt
the
.
PLA
.
Than
in
god
nor
about
god
can
be
none
euil
:
therfore
all
euyll
is
ferre
from
god
.
But
yet
me
semeth
we
haue
spoken
somwhat
lasse
of
god
than
we
shuld
do
.
ARI
.
What
meanest
thou
therby
?
PLA
.
For
sens
we
bothe
haue
agreed
,
that
he
is
the
fyrste
begynnynge
and
cause
:
we
shuld
haue
also
concluded
/
that
all
goodnesse
proceded
of
hym
/
and
that
he
was
the
fountayne
and
principall
goodnesse
.
AR
.
I
admit
al
to
be
true
that
thou
sayest
.
PLA
.
Than
thou
grauntest
,
that
cuyll
is
contrarie
to
god
?
ARI
.
Ye
verily
.
PLA
.
And
all
thynge
that
is
yl
,
is
contrarie
to
that
thing
/
whiche
is
good
?
ARI
.
Ye
surely
.
PLA
.
Those
thinges
that
be
contrarie
one
to
an
other
/
be
they
lyke
in
that
,
wherin
they
be
contrarie
?
AR
.
No
truely
.
P.
Than
it
semeth
/
that
they
be
vnlyke
?
A.
So
it
appereth
.
PL
.
That
/
wherin
thinges
be
like
or
vnlyke
one
to
an
nother
,
do
we
not
calle
it
an
ymage
or
similitude
?
AR
.
Yes
vndoubtedly
.
PLA
.
Hytherto
we
haue
well
agreed
.
Nowe
let
see
Aristippus
,
Sens
thou
haste
confessed
/
that
the
soule
is
inuisible
and
immortalle
howe
sayest
thou
?
shall
it
suffise
that
therin
onely
he
be
like
vnto
god
and
in
all
other
thynge
vnlyke
or
contrarye
?
ARI
.
No
:
for
than
shulde
he
be
in
parte
lyke
/
and
in
parte
vnlyke
:
And
than
were
hit
not
welle
spoken
to
saye
/
that
man
was
made
to
the
ymage
and
similitude
of
god
/
without
ioynyng
therto
distinctly
&
particularly
in
what
thynge
he
was
made
to
the
sayd
ymage
&
similitude
:
As
if
one
wolde
saye
/
that
in
thy
sonne
/
were
thy
{pro}pre
image
and
similitude
.
If
thou
thy selfe
dyddest
perceyue
that
he
were
lyke
to
the
in
fauour
,
proportion
of
bodye
and
condicions
,
thou
woldest
holde
the
pleased
and
saye
nothynge
.
But
if
thou
beheldeste
/
that
in
his
personage
he
were
lyke
the
/
but
in
some
parte
of
the
visage
as
in
the
nose
,
the
eyen
,
or
the
mouthe
he
were
vnlyke
the
,
Also
in
liberalitie
he
folowed
thee
,
but
in
lechery
he
did
degenerate
from
the
:
shuldest
thou
not
than
be
constrayned
to
demaunde
of
hym
that
spake
,
wherin
thy
sonne
is
lyke
to
the
/
or
in
what
parte
of
hym
thyne
ymage
shulde
appere
to
be
moste
?
PLA
.
Nowe
on
my
fayth
Aristippus
thou
speakest
very
well
and
wysely
.
Lo
,
see
,
howe
by
oure
longe
communing
thou
art
drawen
from
thy
wanton
affections
and
fantasyes
/
whereby
the
sparkis
of
wysedome
,
that
thou
gatist
of
Socrates
lessons
/
lyke
as
fyre
hydde
vnder
askes
and
deed
cooles
,
whan
they
be
remoued
is
found
sindrynge
in
lytel
imbres
:
so
thyn
affections
beinge
withdrawen
wysedom
doth
begyn
to
glyter
and
shew
/
whiche
if
it
wold
abide
kend
lynge
,
&
not
like
vnto
imbres
remoue
&
fle
awai
with
eueri
puffe
of
winde
,
I
doubte
not
but
for
the
sharpnes
of
thy
wit
,
of
al
Socrates
scolers
thou
should●st
be
at
the
last
one
of
the
most
wisest
and
excellent
.
But
I
wil
speke
therof
no
more
/
lest
thou
shuldist
suppose
I
did
to
the
that
I
wolde
not
do
to
king
Dionise
,
I
mene
flater
the
.
A.
No
no
,
I
peciue
wherabout
thou
goest
:
thou
woldist
with
psuasion
,
wherin
I
knowe
thou
art
meruaylous
,
withdraw
me
if
thou
moughtist
from
my
,
pfessed
opinion
/
but
that
is
now
no
part
of
our
mater
.
P.
Yet
I
suppose
thou
art
deceyued●
for
thou
shalt
finde
it
otherwise
,
or
we
be
at
an
ende
of
our
communication
:
but
where
left
we
?
Thou
didest
affirme
(
as
I
remembre
)
that
for
as
moch
as
man
was
made
to
the
image
&
similitude
of
god
/
he
ought
to
be
like
vnto
god
/
not
in
part
/
but
in
all
vniuersally
.
A.
In
al
suche
lykenes
as
that
which
is
creatid
mai
be
most
like
vnto
his
creatour
,
without
comparison
of
equalitie
.
For
god
that
is
alway
one
may
suffre
no
pere
/
or
lyke
in
equalitie
of
substance
.
P.
That
is
verily
wel
said
Arist
.
Al
though
that
was
euer
ment
in
our
raisoning
:
for
I
neuer
supposid
,
that
thou
haddist
so
litell
lerning
/
to
thinke
that
god
made
men
equal
vnto
hym
/
or
so
ignorant
that
thou
knewest
not
,
what
an
ymage
or
similitude
is
,
in
respecte
of
that
where
vnto
it
is
wrought
.
By
that
whiche
we
before
haue
affirmed
,
that
god
is
the
first
cause
&
principal
goodnes
/
it
arguith
that
al
thing
which
is
not
the
self
god
/
is
inferior
vnto
him
.
Wherfore
the
image
or
similitude
of
god
/
al
though
it
be
an
imitation
or
folowing
in
liknes
of
that
whervnto
it
is
made
&
resembled
/
yet
is
it
inferior
to
god
:
who
by
the
vertue
of
his
vnitie
hath
euer
a
preeminence
,
and
souerayntie
.
Therfore
we
wyll
stycke
no
more
thervppon
,
but
now
I
wil
assay
to
declare
/
how
we
may
vnderstand
,
that
the
similitude
of
god
is
imprinted
in
manne
:
wherin
the
knowlege
that
we
began
to
treate
of
/
perchaunce
shall
appere
vnto
vs.
Wherfore
Aristip
.
I
praye
thee
as
thou
hast
done
hitherto●
here
me
patiently
,
and
whan
I
shall
demande
of
the
any
question
,
answere
me
simply
without
cauillation
.
ARI
.
Contented
.
But
be
short
than
I
pray
the●
for
me
thinketh
hit
longe
or
we
come
to
an
ende
of
our
matter
.
PL
.
Ye
so
I
suppose
.
For
as
I
sayd
,
the
littell
sparkes
of
wisedome
that
appered
in
the
,
wyll
neuer
be
brought
to
be
a
good
fire
/
they
be
so
mengled
with
askes
of
affection
:
wherby
they
be
made
so
inconstant
,
that
they
will
not
abide
the
end
of
my
raison
/
wher
by
perchance
they
mought
be
caused
to
kendel
and
waxe
more
.
But
sens
thou
hast
promysed
to
here
me
patiently
/
I
wyl
go
forth
with
this
matter
:
and
d●ubte
not
but
that
I
wyll
make
an
ende
/
or
we
come
to
the
cite
.
ARI
.
Go
to
than
.
For
I
am
nowe
prepared
to
here
the
.
THE
.
III
.
DIALOGVE
.
PLATO
.
SEns
we
haue
treted
som
what
of
god
/
&
of
mans
soule
(
but
not
sufficientli
/
for
that
wold
require
a
moche
lengar
tyme
,
&
also
that
bothe
thou
and
I
had
our
myndes
more
cleane
pourged
with
prayer
and
pure
sacrifice
)
Nowe
lette
vs
see
as
moche
as
we
maye
be
suffred
/
what
it
is
/
wherin
they
most
do
resemble
.
☞
Fyrste
all
that
is
in
god
is
perpetualle
and
immutable
,
and
by
none
occasyon
or
for
any
cause
may
be
appayred
,
mynysshed
,
or
corrupted
.
That
whiche
is
in
the
soule
,
parte
is
perpetualle
and
immutable
/
parte
is
not
perpetualle
,
and
is
also
mutable
.
For
that
the
soule
is
Immortalle
and
inuisible
,
that
is
perpetualle
and
maye
neuer
be
chaunged
.
But
vnderstandynge
/
whiche
I
dydde
putte
to
:
the
knowledge
of
that
,
whiche
was
Intelligible
,
and
named
hit
a
portion
of
dyuinitie
,
is
not
perpetualle
in
the
soule
,
as
hit
is
in
godde
,
nor
all
wayes
immutable
:
but
durynge
the
tyme
that
hit
is
conserued
by
contemplacy
on
of
the
diuine
maiestie
,
hit
is
perfecte
and
makethe
mannes
soule
lyke
vnto
god
.
And
whanne
hit
is
ioyned
vnto
corporaile
affectes
/
hit
is
made
thanne
vnperfecte
/
and
the
fourme
of
the
soule
,
is
in
a
parte
●ecayed
frome
the
ryghte
symilytude
of
god
.
But
if
the
soule
beinge
dedycate
to
vices
/
be
ones
fallen
frome
the
possession
of
rayson
/
thanne
vnderstandynge
is
vanysshed
awaye
/
and
the
soule
remaynethe
with
the
bodye
transfourmed
,
as
we
spake
of
before
.
And
thanne
that
Immortalytie
,
whiche
beynge
ioyned
to
vnderstandynge
,
made
the
soule
lyke
vnto
god
/
beinge
nowe
seperate
from
hit
,
shall
be
to
the
soule
confusion
and
tourmente
.
¶
The
maiestie
of
god
,
in
beholding
wherof
the
sayd
vnderstandyng
or
knowlege
is
conserued
and
kept
in
perfection
/
is
all
his
goodnes
/
wherof
I
haue
spoken
/
and
his
prouydence
,
whiche
procedethe
of
the
same
goodnesse
.
In
beholdynge
the
goodnesse
of
Godde
/
manne
dothe
perceyue
,
that
thereof
procedethe
vertue
.
In
consyderynge
his
prouydence
,
he
fyndethe
that
nothynge
is
made
without
cause
/
or
(
as
I
moughte
saye
)
at
a
venture
:
but
that
all
thynges
be
made
for
a
pourpose
,
profitable
,
and
also
necessary
/
and
so
to
the
respecte
therof
al
thynges
be
good
.
¶
Nowe
I
wyll
demaunde
of
the
Aristippus
one
question
.
Doest
thou
not
remembre
/
that
thou
thy selfe
saydest
late
/
that
hit
were
not
welle
spoken
/
to
saye
that
man
was
made
to
the
image
and
similitude
of
god
:
if
he
had
in
him
no
mo
thynges
lyke
vnto
god
,
but
only
that
he
were
inuisible
and
immortal
?
and
that
dyddest
thou
ratifie
with
a
good
and
familiar
exaumple
.
ARI
.
It
is
not
soo
longe
passed
sens
I
spake
it
●
but
that
I
may
well
remembre
it
.
PL
.
And
thou
dydst
not
deni
/
but
that
the
pte
Intelligible
of
man
is
a
diuine
substance
,
wherein
is
vnderstandynge
?
ARI
.
No
,
nor
yet
wyll
I.
PLAT
.
Than
it
semeth
/
that
in
vnderstandynge
manne
is
lyke
vnto
god
.
And
the
same
vnderstandynge
is
knowledge
:
but
is
man
lyke
to
god
in
any
other
knowlege
trowest
thou
,
than
in
contemplacyon
of
the
Dyuyne
maiestie
?
ARIST
.
I
praye
the
reherse
that
more
playnely
vnto
me
.
PLA
.
By
my
trouthe
thou
arte
verye
dulle
in
perceyuinge
.
I
say
in
beholdyng
perfectly
the
prouidence
and
goodnes
of
god
:
dydde
I
not
declare
to
the
but
euen
nowe
/
that
therin
was
goddes
maiestie
?
ARI
.
Well
,
nowe
I
perceyue
the
.
It
semeth
veryly
Plato
,
that
therin
is
the
knowlege
,
wherin
as
thou
haste
affirmed
,
is
a
portion
of
diuinitie
.
PLA
.
By
that
same
knowledge
also
he
knoweth
that
vertue
is
good
/
bicause
it
procedeth
of
goodnes
.
AR
.
Ye
.
PLA
.
Doth
he
not
also
knowe
that
euyll
is
contrary
to
good
?
AR
.
Why
not
.
PLA
.
And
he
knoweth
that
vice
is
contrary
to
vertue
.
AR
.
Ye
that
is
trewe
.
PLATO
.
Thanne
knowethe
he
that
vice
is
ylle
,
by
cause
hit
is
contrarye
to
that
whiche
is
good
?
ARISTIPPVS
.
I
agree
also
there
to
.
PLATO
.
By
the
same
rayson
dothe
he
knowe
,
that
he
whiche
is
vycyouse
/
that
is
to
saye
,
he
whiche
is
possessed
with
vice
is
ylle
:
and
he
that
is
vertuouse
/
is
good
.
ARISTIPPVS
.
Ye
trulye
.
PLATO
.
Thanne
he
that
is
vycyouse
is
contrarye
and
vnlyke
vnto
hym
that
is
vertuouse
.
ARISTIPPVS
.
It
muste
nedes
be
so
.
PLATO
.
In
anye
other
thynge
but
that
he
is
yll
?
ARISTIPPVS
.
In
none
other
thynge
.
PLATO
.
And
he
that
is
vertuouse
/
is
he
lyke
vnto
god
,
whiche
is
all
goodnes●
,
for
any
other
thynge
but
for
that
he
is
good
?
ARI
.
No
I
suppose
.
PLA
.
Than
see
howe
he
that
is
vertuouse
is
lyke
vnto
god
.
And
that
he
whiche
is
possessyd
with
vice
,
is
contrarye
and
vnlyke
vnto
hym
.
ARISTIPPVS
.
I
muste
nedes
agre
to
thy
rayson
.
PLATO
.
Nowe
in
consyderynge
the
prouydence
of
godde
,
whiche
also
belongethe
to
vnderstandynge
,
Order
in
euerye
thinge
is
perceyued
to
be
/
whiche
order
lyke
a
streyghte
lyne
issueth
oute
of
prouydence
,
and
passethe
directely
throughe
all
thynges
that
be
created
.
And
therin
be
degrees
,
wherin
those
thynges
beinge
sette
/
one
hathe
preemynence
ouer
a
nother
in
goodnes
.
ARISTIPPVS
.
So
it
appereth
.
PLATO
.
Dyd
not
we
calle
that
goodnesse
whyle
ere
necessary
and
profitable
?
ARISTIPPVS
.
Yes
that
I
remembre
.
PLATO
.
Vnto
whome
/
supposyst
thou
,
be
thynges
profytable
?
ARI
.
Vnto
whom
els
but
to
them
/
whiche
doo
vse
them
?
PLA
.
And
to
them
that
do
vse
them
most
/
be
they
mooste
profitable
?
ARI
.
Ye
so
hit
foloweth
.
PL
.
But
if
they
falle
frome
the
degrees
of
the
sayde
lyne
,
wherin
they
were
ordeyned
and
sette
/
by
the
sayde
prouidence
:
and
chaunge
theyr
order
,
than
those
thynges
do
cesse
to
be
necessarye
one
to
an
other
/
bycause
they
be
oute
of
theyr
ryght
places
,
where
god
had
ones
sette
them
for
to
be
necessary
.
ARI
.
In
dede
so
it
semeth
.
PLA
.
And
where
order
lackethe
,
there
is
disorder
.
ARI
.
Ye
that
is
trewe
.
PLA
.
Also
either
order
is
good
and
disorder
ylle
,
or
els
contrary
.
ARI
.
No
but
as
thou
say
dest
fyrst
.
PLA
.
And
that
which
is
good
is
also
profitable
:
and
contrary
wise
that
which
is
yll
/
is
also
vnprofitable
.
ARI
.
Ye
verily
.
PLA
.
Than
thou
wylte
graunte
me
,
that
order
is
good
and
profytable
/
and
disorder
is
ylle
and
vnprofitable
?
ARI
.
That
muste
I
nedes
do
.
PLA
.
Than
what
sayfte
thou
,
be
not
all
thynges
/
wherin
is
ordre
or
disordre
,
eyther
good
and
profitable
or
ylle
and
vnprofytable
in
vsynge
one
an
nother
?
ARISTIPP
.
Yes
doubtles
.
PLA
.
And
to
them
that
do
vse
them
?
AR
.
So
it
appereth
.
PLA
.
More
or
lasse
as
they
be
moche
or
lyttell
vsed
?
ARI
.
I
can
not
deny
it
.
PLA
.
I
am
very
gladde
Aristippus
/
to
see
howe
seriously
and
truely
thou
kepest
tacke
with
me
,
sens
thou
dyd
dest
promise
me
/
that
thou
woldest
answere
accordynge
as
thou
thoughtist
,
without
leanynge
to
any
particular
opinion
.
And
in
that
appereth
in
the
a
token
of
more
wisedome
:
thanne
is
in
all
the
residue
of
thy
profession
.
But
nowe
remembre
welle
what
thou
haste
spoken
:
And
shewe
me
if
thou
thinkest
that
any
other
creature
hath
so
moche
vse
of
all
thynges
that
be
created
as
manne
hath
,
reuolue
them
well
in
thy
mynde
or
thou
speakest
/
consyderinge
what
commoditie
one
thynge
maye
haue
by
vsynge
an
other
.
And
of
howe
many
thynges
one
thynge
maye
receyue
any
commoditie
.
Howe
sayest
thou
,
hast
thou
nowe
well
aduised
the
?
ARI
.
Me
semeth
Plato
that
onely
man
hathe
the
vse
of
all
thinges
that
be
created
,
and
may
receyue
of
eueriche
of
them
a
commodite
.
Other
thinges
do
vse
somtime
one
an
other
/
but
not
so
generally
.
PLA
.
Than
it
semeth
also
/
that
all
thinges
were
created
for
hym
specially
.
ARI
.
What
meaneste
thou
therby
?
PLA
.
For
man
doeth
vse
or
maye
vse
/
all
thinge
that
is
/
but
not
contrarye
:
for
the
horse
/
the
ore
/
or
the
shepe
,
lykewyse
other
thynges
lyuinge
,
or
growynge
can
n●t
vse
manne
nor
receyue
of
hym
any
thynge
but
for
mannes
propre
commoditie
.
ARISTIPPVS
.
Me
thynketh
thou
sayest
truely
.
PLA
.
Ergo
we
be
agreed
,
that
Man
vseth
thinges
mooste
of
all
other
?
ARI
.
Ye
surely
.
PLA
.
Than
be
they
to
hym
eyther
beste
and
mooste
profytable
,
or
elles
warste
and
mooste
vnprofitable
.
ARISTIPPVS
.
Thou
speakest
merualously
.
PLA
.
Why
sayst
thou
so
,
sens
this
is
but
comune
raison
,
and
(
except
I
be
deceyued
)
to
euerye
manne
easye
?
but
that
the
sayde
thynges
be
to
manne
beste
and
moste
profytable
/
it
hapneth
of
order
:
that
they
be
warst
&
moste
vnprofytable
/
it
commeth
of
disordre
.
ARI
.
So
verily
hit
semeth
.
PLA
.
More
ouer
the
preeminence
that
man
hath
,
beinge
in
the
highest
degree
of
the
lyne
that
we
spake
of
,
augmenteth
also
the
qualitie
/
that
is
to
say
maketh
the
thynge
that
he
vseth
better
or
wars
.
As
by
example
.
A
fatte
shepe
hauynge
moche
wolle
on
his
backe
,
for
as
moche
as
a
man
may
be
fedde
with
his
carcaise
,
and
clothed
with
his
wull
,
is
better
than
a
leane
and
poore
shepe
,
whose
wul
being
●orne
al
of
with
the
brembles
/
the
●arkais
wyll
onely
fede
dogges
:
whiche
gnawynge
on
the
boones
and
bowelles
wyll
therwith
be
nourished
.
Lykewyse
herbes
in
that
〈◇〉
be
medicinable
and
holsom
,
in
〈◇〉
or
restoringe
helthe
vnto
〈◇〉
,
be
moche
better
,
than
for
that
they
fede
catel
or
beastes
:
so
that
for
the
benefite
that
euery
creature
brin
〈◇〉
vnto
man
/
it
is
the
better
in
his
kinde
&
more
profitable
.
But
sens
it
semeth
/
that
for
man
,
specially
al
thinges
were
created
&
that
vnto
hym
they
be
eyther
best
and
mooste
profitable
/
or
els
warst
and
most
vnprofitable
/
I
wold
now
knowe
wherin
they
be
vnto
man
good
&
profitable
/
or
yll
and
vnprofytable
.
ARI
.
What
meanest
thou
?
Diddest
not
thou
declare
it
euen
no
we
thy selfe
,
whan
thou
saydest
that
it
hapned
by
order
and
disorder
?
PLA
.
I
can
the
thanke
,
thou
art
nowe
of
a
good
remembraunce
.
But
doest
thou
perceyue
Aristippus
/
what
I
ment
ther
by
?
ARI
.
Dyddest
thou
nat
mene
,
that
some
beastes
were
ordayned
for
man
to
eate
,
some
to
cladde
him
with
,
some
to
tyl
his
lande
for
corn
/
other
to
ryde
on
:
lykewyse
herbes
and
frutes
,
somme
serue
for
meate
and
nourisshynge
,
diuers
for
medicine
,
stone
and
tymber
to
buyld
with
.
And
whiles
they
be
vsed
in
this
wise
as
they
be
ordained
/
there
alway
is
order
.
But
if
they
be
vsed
for
any
other
purpose
,
or
one
in
the
place
of
an
other
,
there
is
disorder
.
PLA
.
Abide
Aristippus
,
thou
hast
forgotten
some
thynge
behynde
the
,
that
wyll
make
moch
of
the
matter
:
Perdie
there
be
some
bestes
/
foules
/
and
fisshes
/
which
wyl
serue
to
none
of
the
purposes
,
which
thou
hast
rehersed
:
As
serpentes
/
scorpions
/
and
suche
other
lyke
:
of
byrdes
the
Egle
/
the
dunkyte
,
the
Ospraye
,
and
the
Cormorant
,
whiche
do
rauyn
and
deuour
that
,
which
is
necessary
for
mans
lyuynge
.
Also
crowes
and
rookes
may
be
brought
into
the
same
company
:
And
of
fysshes
that
which
in
latine
is
called
torpedo
,
or
euer
he
commeth
oute
of
the
water
mortifieth
the
handes
of
the
fysiher
whiles
he
is
drawyng
vp
of
his
net
.
An
other
fysshe
called
Remora
/
all
though
he
be
very
lytell
in
body
,
yet
wyll
he
staye
and
reteyne
a
greatte
shyppe
beinge
vnder
saylle
,
and
lette
hym
that
he
shall
not
passe
forthe
in
his
voyage
.
And
dyuers
other
bothe
fysshes
and
byrdes
there
be
of
semblable
malyce
:
howe
wylt
thou
bring
them
into
the
order
that
thou
haste
spoken
of
.
ARI
.
Mary
as
thou
sayst
Plato
,
I
can
not
well
telle
what
to
saye
thereto
.
PLA
.
I
beleue
that
well
ynough
.
For
thou
arte
so
nosilled
in
carnall
affections
,
that
thou
kepist
nothyng
in
remembraunce
,
but
onely
that
/
whiche
is
commodious
and
pleasaunte
.
But
I
wyll
helpe
the
forthe
/
as
well
as
I
can
.
All
be
it
I
know
wel
inough
I
shall
not
brynge
these
thynges
in
order
sufficiently
.
The
prouidence
of
god
is
so
inserutable
that
it
can
n●t
all
be
comprehended
by
mans
imagination
/
not
withstandynge
by
my
demaundynge
and
thyne
aunswerynge
/
I
truste
we
shall
fynde
therin
matter
competent
ynough
to
helpe
vs
to
that
thing
that
we
go
about
,
that
is
to
saye
,
to
fynde
oute
knowlege
/
wherin
wysedom
lieth
hydde
.
¶
First
Aristippus
thou
wilt
agree
/
that
all
creatures
in
the
finall
cause
of
their
creation
be
good
:
That
is
to
saye
,
hauynge
respecte
to
that
they
be
made
for
?
ARISTIPPVS
.
Ye
,
that
haue
I
graunted
all
redy
.
PLA
.
Therfore
to
that
respect
they
can
not
be
yl
?
ARI
.
That
is
trouth
.
PLAT
.
But
malice
is
contrarye
to
good
,
and
also
taketh
his
denomination
of
euyll
?
ARI
.
That
I
knowe
well
ynough
.
PLA
.
Than
spake
I
not
well
whan
I
sayde
that
dyuers
beastes
fysshes
,
and
byrdes
,
were
of
semblable
malyce
as
they
were
,
of
whome
I
had
spoken
?
AR
.
It
semeth
so
.
PLA
.
For
as
moch
as
by
their
creation
,
they
be
al
good
?
AR
.
Ye
for
the
same
cause
.
P.
Of
the
sayd
bestes
,
byrdes
/
&
fishes
/
there
be
some
partes
/
whiche
by
phisitions
,
and
them
that
seke
for
the
naturall
propreties
of
thynges
,
be
founden
remedies
agaynst
dyuers
sicknesses
.
AR
.
So
it
hath
bene
affirmed
by
Democritus
,
&
his
disciple
Hippocrates
.
And
I
my self
haue
sene
meruailes
,
whan
suche
thynges
haue
ben
practised
.
PLA
.
And
for
as
moche
as
goodnesse
came
of
them
/
thou
dyddest
iudge
all
suche
thynges
to
be
good
?
ARI
.
Ye
in
good
faythe
.
PLA
.
Thou
diddest
therin
iuge
truly
/
and
as
it
was
.
But
whan
thou
knewist
any
man
to
be
stungen
with
a
serpente
/
or
Scorpion
/
whereby
the
man
perished
,
diddest
thou
suppose
than
,
that
the
Scorpion
or
serpent
was
yl
,
or
good
styl
as
he
was
whan
he
seruyd
for
a
medicine
/
and
preserued
man
from
the
dethe
?
AR
.
I
am
not
so
madde
to
suppose
that
to
be
good
/
whereby
man
is
destroyed
.
PLA
.
I
suppose
thou
arte
not
:
But
sens
we
haue
affyrmed
al
thing
to
be
good
in
his
creation
/
hauynge
respect
to
the
ende
wherfore
it
was
created
.
For
as
moche
as
the
sayde
beastes
/
byrdes
/
and
fyshes
receyued
in
theyr
creation
the
disposicions
before
touched
,
whiche
thou
supposest
to
be
ylle
,
by
cause
therby
manne
maye
peryshe
and
dye
.
Let
vs
consyder
the
cause
fynall
,
wherefore
those
dispositions
were
put
by
God
of
nature
into
the
sayd
creatures
,
wherin
I
wyll
as
briefely
as
I
can
declare
to
the
myne
opinion
or
sentence
.
Foresene
alway
that
thou
remembre
,
that
the
prouidence
of
god
is
aboue
mans
capacitie
to
comprehende
holly
:
But
I
doubte
nat
,
some
part
of
it
shal
serue
(
as
I
said
)
to
the
sufficiente
declaration
of
that
thynge
that
we
pourpose
.
THE
IIII
DIALOGVE
.
PLATO
.
SHal
we
nede
Arist
.
to
make
any
playner
declaration
/
what
thing
it
is
,
for
the
which
all
other
thinges
lackyng
the
vse
of
raison
were
created
?
AR
.
No
,
for
it
appereth
to
me
sufficientely
,
that
it
is
man
:
as
thou
hast
alredy
declared
.
PLA
.
And
we
be
agreed
longe
agone
/
that
man
is
of
body
&
soule
?
ARI
.
Ye
no
faylle
therof
.
PLA
.
And
to
the
bodye
the
sences
or
wittes
be
ioyned
,
as
vnderstanding
is
ioyned
to
the
soule
?
AR
.
Accordynge
.
PL
.
Also
the
bodye
is
sensual
&
mortall
/
the
soule
is
Intellectual
&
immortal
.
A.
So
it
semeth
.
PL
.
The
fyrst
is
in
commune
with
bestes
,
&
therfore
it
is
bestly
,
the
other
is
a
portion
of
diuinitie
/
&
therfore
it
is
diuine
and
godly
.
ARIS
.
That
hast
thou
longe
agone
proued
:
wherfore
I
wyl
not
nowe
replye
therin
agayn
the
.
P.
I
am
glad
that
I
finde
the
so
raisonable
.
But
dost
thou
also
remembre
,
that
I
sayd
,
that
the
diuine
portion
,
durynge
the
tyme
that
it
is
conserued
by
contemplation
of
the
diuine
maiestie
/
it
is
perfect
&
like
vnto
god
,
and
whan
it
is
ioyned
vnto
corporal
affectis
,
it
is
vn●fecte
&
vanyssheth
away
?
AR
.
Ye
I
remembre
it
wel
.
P.
Now
here
me
out
paciently
,
and
we
shall
come
shortly
to
an
ende
of
this
matter
.
Thou
knowest
well
ynough
Aristippus
,
that
the
bodye
,
and
consequently
the
sences
or
wyt●es
that
do
perteyne
thervnto
,
is
the
habitation
or
vessell
,
whiche
receyueth
the
soule
.
Also
affectes
or
affections
al
though
while
ere
I
named
them
corporal
,
yet
in
very
dede
they
be
first
in
the
soule
,
as
intencions
be
in
the
warke
manne
before
he
doeth
warke
:
And
whan
the
soule
doeth
exercyse
theym
/
hauynge
his
chiefe
respect
to
vnderstandynge
/
wherof
we
haue
so
moche
spoken
:
than
be
they
vertues
.
But
if
they
beinge
mixt
with
the
sences
,
be
all
ruled
by
them
in
hauynge
onely
respecte
to
the
bodye
,
than
be
they
vices
,
and
the
soule
by
the
excludyng
of
vnderstandynge
beinge
made
subiect
vnto
the
bodye
,
they
maye
than
be
well
called
corporall
:
as
that
ought
to
be
called
the
goodes
of
the
vaynquysshour
,
whiche
were
the
prisoners
before
he
was
taken
:
or
the
goodes
of
the
bondman
be
called
the
lordes
.
Nowe
so
it
is
that
god
,
of
whose
maiestie
we
haue
spoken
,
and
be
yet
in
speakynge
,
whan
he
hathe
putte
the
soule
(
accompanyed
with
affectes
as
hir
perpetuall
seruauntes
and
ministres
)
into
the
body
/
as
into
hir
propre
habitation
,
he
gyueth
to
hir
the
sences
,
to
be
as
hir
slaucs
or
drudges
.
And
commyttynge
to
hir
for
a
chiefe
counsayllour
vnderstandynge
/
he
leaueth
with
her
also
,
Free
wyll
to
be
hir
Secretarye
.
Nowe
if
she
mought
alwaye
kepe
hir
habitation
and
company
in
that
astate
,
as
they
were
lefte
vnto
hir
:
than
shuld
men
be
as
goddis
.
And
those
thynges
whiche
brought
any
anoyance
to
men
,
shulde
alwaye
be
yll
,
and
be
made
by
nature
in
vayn
.
And
also
god
shulde
seme
to
do
ylle
in
the
ordeynynge
of
them
.
Or
els
that
in
thinges
there
were
no
prouidence
.
But
sens
of
so
many
men
as
nowe
be
,
haue
bene
/
and
shall
be
in
the
worlde
/
the
bodyes
in
the
principal
humours
,
wherof
they
be
comp●cte
(
whiche
as
thou
knoweste
is
bloud
,
redde
coler
●●me
,
and
blacke
co●er
called
Melancoly
)
be
of
dyuers
temperatures
.
Therfore
be
they
in
●ondry
wyse
●●lyned
in
the
operation
of
theyr
sences
or
wyttes
:
As
some
to
actes
veneriall
and
highnes
of
courage
,
other
more
to
get
possessions
and
rychesse
/
dyuers
for
euery
lyttell
displeasure
to
be
cruelly
reuenged
.
Many
to
employe
all
theyr
studye
and
labour
in
yl
craft
and
deceyte
:
other
do
abhorre
all
trauayle
as
well
of
mynde
as
of
bodye
/
de●yrynge
onely
(
as
the
blocke
whiche
Iupiter
dydde
sende
downe
into
the
water
to
haue
rule
ouer
the
paddockes
)
to
lyestyll
and
do
nothyng
.
As
soone
as
any
of
the
sayde
inclynations
be
conceyued
in
the
sences
/
the
mynde
begynneth
to
haue
dilectation
therin
/
and
offreth
it
to
vs
,
as
it
were
good
pleasant
&
profitable
:
than
if
our
affectes
/
by
whom
we
be
meued
to
do
any
thynge
,
do
consent
to
the
said
dilectation
,
and
than
immediately
wyll
is
corrupted
/
so
that
she
as
false
and
disloyall
,
wryteth
in
the
harte
of
man
(
whiche
is
the
soules
booke
,
wherein
all
thoughtes
be
wrytten
)
that
she
sayd
Inclination
meued
and
sette
forthe
by
the
sayde
affectes
,
is
profitable
and
good
.
If
the
soule
hastily
without
asking
counsaylle
of
vnderstandyng
,
do
approue
the
said
{per}swasion
,
bileuing
wyl
,
without
any
other
inuestigation
or
serch
:
Than
she
being
abandoned
of
vnderstanding
,
loseth
hir
dignite
,
&
becommith
ministre
vnto
the
sences
/
which
before
were
her
slaues
/
who
vsurping
the
preeminence
,
&
hauing
the
affectis
&
Wylle
holly
at
their
commandment●
do
possede
the
body
as
theyr
propre
mancion
,
leauynge
nothynge
to
the
soule
,
but
to
vse
onely
her
powers
after
theyr
sensuall
appetites
.
And
so
Man
bireft
of
that
portion
/
wher
in
he
was
lyke
vnto
god
,
is
become
equalle
or
rather
inferior
to
brute
beastes
,
for
suche
causes
as
I
before
haue
rehersed
.
Nowe
Aristippus
,
whan
Man
is
ones
broughte
vnto
this
astate
/
doest
not
thou
suppose
,
that
he
forgetteth
nowe
or
knoweth
not
what
he
is
?
or
to
expresse
more
playnly
to
the
what
I
meane
/
Is
he
not
ignorant
/
that
he
is
transformed
from
a
man
to
a
beaste
?
And
supposeth
styl
that
he
is
like
vnto
god
,
and
in
the
order
that
we
spake
of
,
superiour
vnto
al
other
creatures
and
do
n●●ator
ouer
them
al
?
AR
.
Ye
that
is
true
,
he
beleueth
so
veryly
.
PLA
.
But
yet
it
is
not
so
.
For
whan
vnderstandynge
was
excluded
by
the
soule
,
and
that
she
was
subdued
or
maistred
by
the
sences
,
than
the
similitude
of
god
/
whiche
was
in
vnderstandynge
/
vanysshed
from
hym
.
And
whan
he
lefte
his
owne
place
of
preeminence
/
and
dydde
participate
in
carnalle
affectes
with
creatures
,
which
were
to
him
inferiors
,
he
brake
the
lyne
of
order
/
and
loste
his
superioritie
:
and
consequentely
broughte
hym selfe
and
other
into
disordre
,
whiche
as
we
haue
agreed
is
euylle
and
contrarye
vnto
good
,
and
by
the
same
rayson
is
ennemye
vnto
god
/
Whiche
is
onely
goodnesse
.
For
no
man
wyll
denye
,
but
that
thynge
/
whiche
is
so
contrarye
vnto
an
other
,
that
in
no
parte
they
may
accorde
/
but
be
alway
repougnaunt
:
they
be
mutually
ennemyes
one
to
an
other
.
ARIST
.
I
suppose
it
be
euen
as
thou
sayst
.
☞
PLATO
.
Nowe
calle
to
thy
remembrance●
that
we
were
agreed
that
al
creatures
were
made
for
man
,
and
that
he
hadde
the
moste
vse
of
them
all
.
Also
they
all
were
good
in
the
order
of
theyr
creation
/
and
that
to
man
they
were
best
&
mooste
profitable
as
long
as
they
continued
in
the
sayde
order
/
And
beinge
in
disorder
they
were
also
to
manne
warste
,
and
mooste
vnprofytable
.
Moreouer
all
though
some
beastes
,
soules
,
and
fyshes
seme
to
haue
in
them
a
malice
,
wherby
man
may
be
hurt
or
anoyed
:
yet
hauing
respect
to
the
cause
fynalle
/
wherfore
they
were
made
/
they
were
/
not
withstandynge
necessary
vnto
man
specyally
.
ARISTIPPVS
.
I
thanke
the
hartly
Plato
for
this
repetition
:
wherby
thou
haste
well
reuiued
my
remembrance
,
which
was
wel
nygh
oppressed
with
the
abundance
of
mater
,
wherwith
thou
hast
as
I
moughte
saye
infar●id
this
communication
.
PLATO
.
I
knowe
well
inoughe
Aristippus
,
that
in
matter
of
great
importaunce
/
to
men
that
be
sensuall
,
hauinge
their
myndes
ingrossed
with
carnall
affections
,
there
is
required
a
plaine
and
sensible
forme
of
raisoning
,
broken
nowe
and
thau
with
often
repetitions
:
whiche
all
though
to
froward
herers
it
semeth
to
make
the
matter
tediouse
,
yet
if
they
can
abide
it
/
they
shal
therby
retain
some
sedes
of
knowlege
,
like
as
in
a
lande
that
was
neuer
well
husbonded
,
corne
wyl
growe
&
springe
in
ere
/
whan
men
litle
loked
,
for
to
haue
goten
suche
frute
by
theyr
ylle
husbondry
.
But
nowe
set
vp
thyn
eares
Aristippus
/
and
dyligentlye
here
the
misterye
of
the
wonderfull
goodnes
and
prouidence
of
god
,
whiche
shall
be
declared
in
the
sayde
cause
final
:
whiche
I
intend
now
to
expresse
&
open
vnto
thee
without
further
delay
.
ARI
.
Go
to
now
Plato
I
haue
al
my
hole
mynde
setlyd
and
prepared
to
here
thee
,
and
I
shall
not
wyllyngly
let
one
worde
that
passeth
from
thy
mouthe
/
eskape
me
.
¶
PLA
.
Thou
hast
all
redy
graunted
/
that
a
counning
Artifycer
foreseethe
in
his
ymagination
the
figure
of
the
thynge
that
he
warketh
,
and
to
what
effect
it
is
wrought
,
which
is
properly
called
the
cause
finall
.
And
whan
it
is
made
/
he
delyteth
in
the
beholdyng
it
.
And
the
more
perfect
and
excellent
that
the
warke
is
/
the
more
he
therin
reioycethe
,
and
prepareth
some
meane
to
preserue
it
from
brekynge
or
other
destruction
.
But
there
is
none
Artificer
to
be
compared
vnto
god
,
eyther
in
foresyght
/
or
in
care
to
preserue
that
whiche
he
hym selfe
wrought
.
Nor
there
is
any
mannes
warkemanship
lyke
to
his
in
perfection
.
Wherfore
he
most
excellently
reioicith
in
his
creatures
.
And
by
cause
he
consyderith
/
that
Man
is
the
moste
wonderfull
of
all
his
warkes
,
he
reioiceth
therin
most
and
incomparably
.
Also
bycause
he
made
hym
to
his
owne
similitude
,
he
loueth
hym
/
accordynge
to
the
commune
prouerbe
:
All
thynge
loueth
that
,
whiche
is
mooste
lyke
to
hym selfe
.
And
therfore
he
is
moste
circumspect
in
the
preseruation
therof
.
Wherfore
considerynge
that
by
Wylle
,
perchaunce
corrupted
,
as
I
late
declared
,
Man
mought
declyne
from
that
perfection
,
wherin
he
was
made
/
and
by
the
parte
sensible
induced
to
rebelle
agayne
his
owne
creatoure
/
thynkynge
that
of
his
owne
power
he
hath
all
other
creatures
vnder
his
subiection
/
and
that
all
that
he
wylleth
is
good
/
not
as
vnderstandynge
wold
instruct
him
,
but
as
his
affections
deceyued
by
his
sences
do
falsely
perswade
hym
.
This
eternall
and
incomprehensible
goodnes
/
whiche
we
calle
GOL
,
louinge
man
as
his
image
incomparably
,
hath
prouyded
to
sytte
in
the
waye
,
wherby
WYLL
shall
passe
many
sondry
obstacles
and
lettes
to
cause
hym
to
tary
/
that
in
his
course
he
●all
not
heedling
in
the
botomlas
pit
of
Ignorance
,
while
he
is
in
the
way
to
rebel
again
his
maker
&
most
mercifull
lorde
.
These
necessarye
lettes
be
diseses
&
siknessis
,
wherby
bodily
strength
is
abated
,
and
therwith
carnal
affectis
oppressid
or
minished
/
Aduersite
,
vexation
&
trouble
wherbi
stordy
courage
pride
&
ambition
,
&
other
like
malanders
of
the
minde
may
be
curid
/
or
at
the
lest
wayes
reformed
.
And
besydes
these
,
be
other
obstacles
,
wherby
man
shall
be
war●id
of
his
arrogance
/
whan
he
to
moche
presumeth
on
his
propre
power
,
knowlege
,
and
industry
.
And
therfore
he
wyll
frely
vse
all
thinges
at
his
pleasure
/
wherin
his
sences
haue
dilectation
,
and
his
appetite
moueth
hym
.
These
thynges
god
foreseinge
(
as
I
sayde
byfore
)
most
louingely
and
wysely
prouydynge
for
his
mooste
dereste
creatoure
,
agaynste
the
sayde
perylle
of
forgettefulnesse
,
like
as
he
made
manne
of
soule
and
bodye
,
so
with
thinges
necessary
and
profitable
to
the
body
he
ordaynid
thynges
also
necessarye
&
profitable
vnto
the
soule
,
sowinge
amonge
the
herbis
,
that
be
holsome
or
plesant
,
other
noysom
and
venemous
.
In
the
grene
banke
lyeth
the
serpente
hidde
/
redy
with
his
trembling
tunge
to
stryke
mortally
them
whiche
doo
approche
hym
.
The
scorpion
wounden
in
the
grene
grasse
/
lyeth
watching
with
his
forked
tail
in
a
redynes
to
styng
thē
/
which
loke
not
down
to
their
fete
.
The
bodi
infected
or
wounded
,
findeth
in
pain
&
anguishe
his
owne
,
{pro}pre
ignoraunce
/
in
that
/
that
he
so
moche
estemed
dilectation
&
plesure
/
which
in
so
short
a
momente
vanysshed
awaye
.
Also
sens
a
lyttell
herbe
/
whiche
is
inanimate
,
maye
chaunge
pleasure
in
to
peyne
/
and
helthe
into
syckenes
/
or
a
lyttell
vile
worme
at
one
stroke
may
bircue
hym
of
all
dilectation
and
pleasure
,
and
fylle
hym
with
so
moche
anguysshe
and
dolour
,
that
the
lyfe
/
whiche
he
desyred
euer
to
continue
becommeth
to
hym
tedious
and
lothesome
/
he
shall
therby
not
onely
remembre
/
that
he
is
passible
/
&
therfore
no
god
,
but
also
perceyue
and
consyder
of
how
lyttell
importance
or
valour
is
than
his
strength
/
auctoritie
/
or
puis●ance
,
were
he
neuer
so
myghty
a
champion
or
so
puisant
a
kynge
or
Emperour
.
And
with
that
remembraunce
the
parte
sensible
beinge
rebuked
,
vnderstandynge
eftesoones
resorteth
vnto
the
soule
,
and
helpeth
her
to
reforme
all
her
holle
householde
/
settynge
eftesones
euery
thyng
in
his
propre
place
and
office
,
as
it
was
before
free
wylle
was
corrupted
.
And
if
than
the
soule
be
circumspecte
/
&
do
restrayne
WIL
of
hir
lybertie
,
compellynge
hir
to
be
subiecte
and
so
obediente
to
raison
,
that
withoute
hir
consente
she
shall
dare
to
doo
nothynge
:
than
the
craftye
perswasions
of
the
sencis
shall
no
thinge
auayle
,
but
they
them selfes
wyll
they
or
no
,
shall
be
constrayned
to
be
styll
drudges
vnto
the
soule
as
they
were
ordayned
.
But
if
manne
do
forgette
to
sette
Wyll
vnder
the
gouernaunce
of
rayson
/
and
with
a
circumspect
deliberation
,
to
appoint
vnto
hir
limites
and
bondes
whiche
she
shall
not
be
so
hardy
to
passe
or
excede
.
After
the
body
is
eskaped
from
aduersyte
,
or
is
delyuered
of
vehement
peine
and
anguisshe
,
forth
with
the
senses
do
prepare
then selfes
eftsones
to
rebell
.
And
affectes
whiche
as
wanton
girles
be
flexible
or
redy
to
inclyne
to
euery
motion
,
do
prepare
them
with
wanton
countenaunce
and
pleasaunt
promyses
to
allure
eftesones
Wille
to
their
appetite
:
wherby
the
soule
shal
be
ageyn
in
daunger
to
perysshe
/
onelasse
she
retaynynge
still
with
hir
vnderstandynge
,
in
consyderynge
hir
propre
state
and
condition
,
and
reuoluinge
what
she
before
hadde
suffred
/
doo
put
Wyll
in
to
the
prison
of
Drede
/
vnder
the
streyte
custodie
of
Remembraunce
and
Rayson
.
And
in
this
wyse
as
I
haue
rehersed
/
not
onely
he
that
suffreth
,
receyueth
commodite
of
this
wonderfull
prouidence
:
but
also
other
whiche
doo
beholde
hym
that
sufferith
,
or
hereth
it
sufficiently
reported
may
and
ought
ther
by
examine
the
state
of
his
owne
persone
/
and
as
mortall
and
passible
and
no
god
/
but
the
ymage
of
god
by
vnderstandynge
,
endeuoure
them selfe
to
kepe
that
in
perfection
,
hauing
in
good
awayte
,
that
they
lette
not
affectes
become
to
malapert
/
but
that
the
soule
haue
vnderstanding
alway
at
her
elbowe
,
whiche
shall
bydde
raison
correcte
Wylle
,
if
he
be
conuersaunt
with
these
affectes
.
And
than
shall
man
stylle
remayne
without
any
of
the
sayde
transformations
that
we
before
spake
of
:
and
vse
euery
thynge
accordynge
to
the
effecte
that
they
were
fyrste
ordayned
for
hym
:
whiche
is
the
cause
finall
,
wherof
I
haue
spoken
/
and
promisyd
to
declare
vnto
the
,
wherin
shynethe
the
wonderfull
prouydence
,
wherby
god
is
best
knowen
.
Howe
sayst
thou
Aristippus
?
doest
thou
beare
away
&
perceyue
what
I
haue
al
this
whyle
spoken
?
ARI
.
ye
that
I
do
Plato
,
all
thoughe
hit
be
meruayllous
:
but
yet
me
semeth
thou
haste
omitted
somewhat
/
whiche
shulde
make
of
all
that
whiche
thou
spakest
a
perfecte
conclusion
.
PLA
.
Trowest
thou
so
?
Mary
I
pray
the
telle
me
what
lacketh
,
as
thou
doest
suppose
,
and
I
wyll
amende
that
gladly
/
for
I
wold
be
loth
that
in
that
,
whiche
we
go
aboute
/
shulde
be
founde
imperfection
.
AR
.
I
remembre
/
thou
haste
affirmed
through
al
thy
resoning
,
that
al●hinges
in
respecte
of
theyr
creatyon
be
good
/
and
that
all
was
created
for
man
:
More
ouer
that
some
thynges
,
whiche
doo
seme
to
be
ylle
,
in
very
dede
be
not
so
,
but
be
all
good
in
theyr
order
of
theyr
creatyon
.
And
for
profe
of
that
thou
dyddest
induce
by
example
,
that
aduersite
/
and
syknesse
,
dyd
cure
or
mitigate
affectes
and
vanites
of
the
mynde
.
Also
that
venemous
herbes
,
serpentes
,
and
wormes
/
whiche
semed
to
haue
in
them
nothynge
but
malyce
onely
,
by
anoyinge
of
menne
that
were
sensual
,
folowyng
theyr
affectes
,
and
forgettynge
their
state
/
with
peyne
and
anguysshe
,
birefte
them
theyr
pleasure
,
wherin
they
delyted
,
and
made
them
remembre
/
that
they
were
passible
:
and
by
that
consideration
to
reforme
then selfes
accordyng
to
their
firste
perfection
/
wher
in
they
were
ordayned
.
And
so
diddest
thou
conclude
/
that
aduersitie
,
syckenes
,
venemous
herbes
and
bestes
were
good
to
that
respect
.
And
therfore
necessarily
prouyded
of
god
to
the
vse
of
man
.
Nowe
for
as
moche
as
all
men
be
not
sensuall
/
nor
ladde
with
carnall
affectes
or
vanities
:
but
some
men
kepynge
the
sences
in
theyr
propre
office
or
duetie
/
also
kepynge
Wyll
(
as
I
moughte
vse
thy
wordes
)
within
the
precinct
prescribed
to
hir
by
vnderstandyng
:
nede
not
so
sharpe
a
monytion
,
as
thou
haste
spoken
of
,
where
aduersitie
/
syckenes
,
venemous
matter
/
or
bestes
do
as
sone
and
greuously
anoy
or
hurt
those
good
menne
/
as
them
that
be
vicious
:
howe
dareste
thou
affirme
them
to
be
good
?
or
declare
them
to
be
a
parte
of
prouidence
,
wherby
the
goodnesse
of
god
is
expressed
?
These
thynges
considered
me
thynketh
Plato
,
thy
conclusion
(
as
I
sayd
)
is
yet
insufficient
.
PLA
.
In
dede
Aristippus
it
semeth
,
that
thou
haste
diligently
herd
me
:
but
I
feare
me
,
that
for
the
olde
controuersies
betwene
vs
thou
markest
more
what
I
saye
,
to
take
me
with
some
l●cke
/
than
to
beare
awaye
&
obserue
any
thynge
that
may
profyte
the
to
knowe
,
in
as
moche
as
my
conclusion
/
whiche
thou
reprouest
is
not
so
insufficient
as
thou
doest
suppose
.
Thou
knowest
that
Scammony
gyuen
where
nede
is
,
and
in
a
due
and
conuenient
proportion
,
healeth
them
which
be
vexed
with
melancoly
,
but
excedyng
his
measure
/
or
taken
where
that
humour
doeth
not
abounde
/
in
the
stede
of
helthe
bryngeth
mortall
sycknesse
almooste
incurable
.
The
same
dothe
Thapsia
,
Agaricus
,
and
dyuers
other
/
which
do
pourge
the
body
of
superfluous
humours
.
The
fruites
named
Millones
and
Cocombres
aswageth
the
inordinate
heate
that
procedethe
of
colere
:
yet
in
them
whiche
eyther
by
nature
or
occasion
haue
their
belyes
colde
/
they
procure
intollerable
tormentes
or
frettinges
.
Mandragora
/
and
the
iuise
of
Popie
,
called
Opium
,
to
them
whiche
by
some
innaturall
cause
be
lette
from
slepe
/
do
profite
moche
,
if
they
be
measurably
taken
:
contrary
wyse
if
they
be
taken
by
him
that
is
moch
fleumatike
,
and
of
nature
disposed
to
slepe
very
soundly
,
and
also
the
medicine
excedeth
his
portion
/
he
bringethe
the
patient
in
to
so
depe
a
slepe
/
that
he
neuer
awakethe
.
But
all
thoughe
these
thinges
,
whiche
I
haue
rehersed
yf
they
haue
not
ioyned
vnto
them
Oportunitie
and
measure
,
do
brynge
either
damage
or
dethe
to
them
whiche
receyue
them
:
yet
no
man
do
accompte
them
for
yll
:
but
beinge
putte
in
the
nombre
of
medicines
,
wherby
mannes
bodye
is
cured●
they
be
called
good
.
¶
Is
there
any
thinge
amonge
men
better
or
reputed
more
profytable
than
lawes
:
And
yet
was
there
neuer
law
made
by
any
man
so
perfit
,
but
that
diuerse
haue
therby
sustayned
detriment
,
ye
some
that
wyllingly
neuer
offended
.
Also
some
lawes
by
addyng
to
sondry
opinions
,
be
so
inuolued
or
wrapped
in
doubtis
,
that
they
whiche
ones
were
and
ought
to
be
open
and
playne
to
the
people
/
whiche
lyueth
vnder
them
,
and
be
bounde
to
obey
them
,
maye
not
without
longe
debatynge
and
great
chargis
/
be
declared
sufficiently
And
yet
who
is
so
moche
displesed
with
any
lawe
,
but
that
he
wyll
affirme
,
that
lawes
be
good
/
ye
&
all
though
it
happen
somtime
that
they
be
yll
executed
.
¶
Lyke
wyse
the
venemous
herbes
/
beastes
and
fysshes
to
that
ende
and
purpose
,
which
I
haue
declarid
/
whervnto
thei
be
ordeinid
,
be
good
/
whiche
thou
doest
not
denye
me
.
And
than
by
the
examples
that
I
haue
rehersed
/
my
conclusion
in
declaration
of
prouidence
is
good
&
sufficient
.
For
if
thou
thynkest
,
that
I
shulde
haue
proued
those
thynges
to
haue
ben
so
absolutely
good
/
that
they
mought
not
be
to
ani
respect
il
,
than
thou
lackest
that
naturall
wyt
,
whiche
all
this
whyle
I
supposed
hadde
ben
in
the
.
For
I
wolde
haue
thought
that
thou
haddest
knowen
,
that
nothynge
is
in
this
worlde
so
good
/
but
that
hit
may
brynge
damage
to
some
man
.
Fynally
that
vnder
the
region
of
the
Moone
is
nothing
so
good
that
it
is
not
mixt
with
some
yll
/
but
remaynyng
in
their
{pro}pre
degrees
of
order
/
wherof
I
haue
spoken
,
one
is
better
than
an
other
,
and
be
neuer
yll
but
by
disordre
:
and
there
also
one
is
wars
than
an
other
,
by
the
degrees
,
I
do
meane
the
causes
wherfore
they
were
ordeyned
.
As
by
example
to
declare
it
more
plainly
:
doest
thou
remembre
Aristippus
,
whan
we
were
spekynge
of
order
&
disorder
,
that
thou
saidest
,
that
som
beastis
were
ordeyned
for
manne
to
●ate
,
some
to
cladde
hym
with
,
some
to
tylle
his
lande
,
other
to
ryde
on
,
lykewise
herbes
/
frutes
,
and
trees
/
some
to
serue
for
nouryshyng
,
diuers
for
medicine
/
and
other
to
buylde
with
?
ARI
.
Ye
I
do
remembre
that
well
.
PLA
.
Nowe
marke
well
Arist
.
The
Oxe
,
which
tilleth
the
lande
,
beareth
befe
/
wherwith
man
is
noryshed
/
&
his
hyde
serueth
to
make
shoen
to
saue
mens
feete
from
colde
and
other
anoyance
.
The
shepe
beareth
wolle
to
cladde
with
the
body
of
manne
commodiously
.
And
his
fleshe
is
good
to
be
eaten
/
and
where
he
lackethe
puissaunce
to
drawe
the
ploughe
or
the
wayne
/
in
stede
therof
he
goinge
and
lyinge
on
the
lande
with
his
ordure
and
pysse
/
compasseth
the
grounde
,
and
maketh
it
fertile
and
able
to
bere
plentie
of
corn
.
Wherfore
these
two
be
sette
in
one
degree
in
the
lyne
of
order
.
The
horse
and
all
other
beastes
/
whiche
be
lyke
to
that
kynde
,
wylle
drawe
or
carye
.
And
also
their
hydes
wylle
serue
to
that
pourpose
/
that
the
oxe
hyde
doeth
.
But
theyr
fleshe
is
not
apte
to
be
eaten
of
men
.
Wherfore
they
be
a
degree
vnder
the
other
:
And
soo
consequentely
all
thynges
as
they
be
profytable
more
or
lasse
vnto
man
/
if
he
doo
vse
them
,
so
be
they
hygher
or
lower
in
degree
in
the
sayde
lyne
of
order
.
And
yf
an
Oxe
or
a
shepe
haue
moche
flesshe
on
hym
and
sweete
,
he
is
named
therfore
a
good
oxe
or
a
good
shepe
.
If
a
horse
or
a
mule
wyl
beare
a
great
waight
,
&
go
far
iournayes
,
he
is
named
a
good
horse
or
a
good
mule
.
And
although
a
man
aduisedly
or
vnaduisedly
doo
eate
more
beoffe
or
mutton
than
his
stomake
wyll
beare
,
and
therwith
is
sicke
/
the
oxe
or
the
shepe
ought
not
therfore
to
be
called
ylle
.
Nor
if
a
man
take
awaye
thy
money
or
garmentes
/
and
laye
it
on
thyne
owne
horse
or
mule
,
and
carye
hit
awaye
with
hym
:
this
letteth
not
,
but
that
thy
horse
or
mule
shall
be
called
styll
good
.
But
if
thou
wylte
ryde
by
poste
on
thyne
oxe
/
or
thy
shepe
,
or
roste
thy
horse
or
thy
mule
to
banket
with
thy
frendes
,
to
those
pourposes
thou
canste
nat
calle
any
of
them
good
.
For
they
be
out
of
their
propre
degrees
or
placis
in
the
lyne
of
order
:
and
therfore
they
be
nowe
ylle
.
Semblably
if
in
to
thy
potage
/
wherwith
thou
intendest
to
be
nourished
/
thou
doest
cause
to
be
putte
suche
herbes
as
do
serue
for
violent
purgations
:
or
into
thy
salade
chyppes
of
ooke
,
or
of
mapull
,
or
buyldeste
thy
house
with
stalkes
of
fenell
or
malowes
/
or
couerest
it
with
the
leues
of
letis
or
beetis
:
these
herbes
or
trees
so
vsed
doo
ceasse
to
be
good
,
and
may
to
these
pourposes
be
nowe
called
yll
.
So
there
is
nothynge
that
is
perfectly
good
but
god
onely
/
and
all
other
thynges
the
nerre
they
approche
towarde
his
similitude
/
the
more
doo
they
drawe
to
that
perfection
/
and
the
higher
be
they
in
the
lyne
of
order
/
wherof
I
spake
at
the
begynnynge
.
¶
This
that
I
haue
nowe
sayd
Aristippus
,
if
thou
dost
wel
reuolue
in
thy
mynde
&
consider
,
thou
shalt
not
fynde
that
lacke
in
my
conclusion
,
that
thou
haste
obiected
.
But
yet
to
satisfi
the
throughly
,
that
in
no
part
thou
shalte
thynke
my
raison
vayne
or
vnprofitable
/
wylt
thou
see
/
that
I
shall
sufficiently
proue
/
that
syckenes
,
aduersitie
/
matter
,
or
bestes
venemous
,
beinge
in
their
degrees
in
the
lyne
of
order
,
be
neuer
ylle
:
but
to
that
ende
and
pourpose
that
they
were
made
for
,
thei
be
alway
good
?
AR
.
I
think
,
to
proue
that
it
shal
be
impossible
.
PLA
.
Perchance
nay
.
But
forgette
not
that
I
protested
,
that
the
hole
prouidence
and
iudgementes
of
god
be
to
man
,
whyle
he
is
mortal
inscrutable
/
&
ferre
aboue
his
imagynation
or
knowledge
:
yet
of
his
infinite
goodnes
he
holdeth
him
contented
/
that
with
due
reuerence
we
shal
measurably
serche
for
them
/
only
to
the
intent
therby
the
more
to
knowe
hym
,
honour
hym
,
and
loue
hym
:
&
after
that
maner
do
I
nowe
endeuour
me
with
the
helpe
of
his
spirite
to
proue
,
that
his
prouidence
is
excellent
and
most
to
be
wondred
at
/
in
that
thynge
wherin
thou
and
many
other
do
suppose
that
prouidence
lacketh
.
AR
.
If
thou
canste
brynge
that
well
to
passe
,
I
wylle
than
saye
that
the
same
and
renome
of
thy
wysedome
/
that
is
spronge
through
oute
Grece
,
is
well
employed
.
And
I
wyll
affirme
also
,
that
kynge
Dyonise
,
whan
he
gaue
the
to
Dolidis
/
was
more
liberall
than
wyse
.
For
he
hadde
bene
better
to
haue
gyuen
to
hym
sixe
the
beste
cities
in
Sicile
,
than
to
haue
departed
from
suche
a
counsayllour
.
PLA
.
Well
I
truste
to
verifie
thy
good
opinion
.
But
nowe
alyttel
while
answere
to
suche
questions
as
I
wylle
demaunde
the
.
¶
Be
not
we
agreed
that
man
is
of
soule
and
bodye
,
And
that
the
soule
is
immortall
and
intelligible
,
but
the
bodye
is
mortal
and
sensible
?
ARISTIPPVS
.
Yes
,
no
doute
thereof
.
PLATO
.
We
be
also
accorded
,
that
all
other
thynges
in
this
worlde
were
made
chiefely
for
manne
.
ARI
.
Ye
so
god
helpe
me
.
PLA
.
And
I
trowe
thou
wylt
not
denye
,
that
god
is
all
goodnes
,
and
that
he
made
man
vnto
his
own
image
and
similitude
.
ARI
.
No
verily
.
PLA
.
If
god
made
any
thynge
to
the
intent
that
it
shulde
be
ylle
vnto
man
,
whiche
is
his
propre
similitude
,
it
shuld
than
seme
that
there
shulde
be
some
malice
in
god
/
whiche
were
not
onely
vntrue
/
but
also
to
affirme
horrible
&
vnlefull
.
Wherfore
the
contrary
muste
nedes
be
true
,
that
god
made
euery
thyng
to
the
intent
that
it
shulde
be
good
vnto
man
:
But
how
that
may
appere
in
such
thynges
as
thou
haste
rehersed
,
whiche
seme
to
be
ylle
/
theron
restethe
oure
question
.
Nowe
take
hede
Aristippus
.
The
soule
of
man
beynge
immortall
neuer
dyeth
or
cesseth
to
be
/
but
after
that
it
is
ioyned
with
the
body
/
the
body
lyuynge
/
hit
lyueth
also
/
shewynge
therby
hir
operations
.
And
whan
lyfe
departith
from
the
body
,
the
soule
also
departith
immediatly
notwithstandyng
she
afterward
liueth
.
Than
if
whan
she
was
ioyned
to
the
bodye
/
she
retayned
the
sencis
and
affectes
in
due
obedience
,
not
sufferynge
them
to
excede
theyr
duetie
or
offices
,
And
haue
vntylle
the
seperation
of
hir
frome
the
body
,
ensued
alwaye
the
counsayle
of
Vnderstanding
and
Rayson
,
and
so
haue
contynued
in
the
forme
of
a
man
,
Surely
after
hir
departynge
frome
the
bodye
,
accordynge
as
by
hir
operation
the
body
abounded
in
vertues
so
is
she
than
immediately
with
god
,
whose
similitude
she
so
well
hath
kept
,
and
there
is
promoted
to
ioye
and
pleasure
perpetualle
more
or
lasse
after
hir
merites
.
And
that
pleasure
beinge
intellectuall
/
shall
more
excede
the
dilectations
of
the
bodye
,
whiche
onely
be
sensuall
/
than
perfecte
helthe
doeth
excede
syckenes
,
or
the
greattest
reioysinge
of
the
mynde
that
manne
mought
possible
haue
of
a
sensuall
motion
,
mought
surmount
the
grettest
discomforte
or
henynesse
.
God
desyringe
that
all
soules
moughte
come
to
this
ioye
/
to
warne
them
of
theyr
office
whome
he
seeth
neelygent
,
he
sufferith
the
bodye
,
wherwith
they
be
ioyned
(
as
I
sayde
before
)
to
be
touched
with
sondrye
aflictions
,
to
the
intente
that
they
perceyuinge
howe
vnable
they
be
,
the
lechor
to
execute
his
bestly
pleasure
in
the
feuer
dowble
tertian
or
●●thyke
,
the
proude
man
to
aduance
hym selfe
aboue
other
,
beinge
infected
with
lepry
,
or
the
lowsy
sycknes
callid
phthuta
/
is
,
or
stungen
with
the
litle
and
feble
scorpion
/
he
that
is
cruell
and
fierce
howe
lytle
he
maye
preuayle
agayne
the
colike
passion
the
stone
or
the
goute
/
or
the
falsehode
of
the
adder
/
whiche
as
soone
as
he
hath
stunge
the
man
,
he
glideth
forthwith
in
to
the
hedge
,
&
eskapith
the
fury
of
hym
,
which
beinge
hurt
is
not
able
to
folowe
hym
:
The
couaytouse
marchaunt
with
his
shyp
curtith
the
sees
,
and
with
his
sayies
and
steerne
presumeth
to
inforce
the
wyndes
to
brynge
hym
in
to
those
costes
from
whens
he
may
brynge
home
that
my
serable
trafike
/
wheron
he
wil
comsume
al
his
study
&
wyt
,
and
at
the
last
leue
it
to
be
consumed
by
other
while
he
is
in
the
middes
of
his
iornay
vnder
all
his
sayles
the
wynde
blowynge
a
good
koole
,
and
hauing
therwith
a
faire
water
,
commeth
the
fyshe
called
Remora
/
lyttel
more
than
a
gurnard
/
&
kleuing
faste
to
the
kele
of
the
shyppe
makith
hir
tary
,
&
holdeth
hir
styl
withoute
me●ing
vntil
some
time
risyth
a
pyrry
and
breaketh
all
the
tackelinge
,
soo
that
the
marchant
is
faine
if
he
wyll
saue
his
lyfe
/
to
flee
awaye
in
a
bote
,
and
retourne
home
agayne
without
money
or
marchaundyse
.
Amonge
those
thynges
Aduersitie
,
or
as
it
is
more
commonly
called
,
frowarde
or
contrarious
fortune
,
countreuayleth
as
moch
as
all
this
,
wherof
we
haue
spoken
,
and
procedeth
to
the
same
effecte
.
AR
.
But
what
sayest
thou
,
if
he
that
is
sicke
/
hurte
with
venym
/
or
vexed
with
fortune
/
do
in
nothyng
reforme
his
lyuyng
/
but
in
his
peynes
or
trouble
do
blaspheme
god
and
whanne
they
be
withdrawen
from
hym
he
is
as
ylle
/
or
perchaunce
wars
than
he
was
before
,
shall
we
than
suppose
that
thynge
to
be
good
or
profitable
,
wherby
he
not
onely
is
not
refourmed
,
but
also
made
w●rs
than
he
was
erste
?
PLA
.
I
〈◇〉
aylle
that
thou
wylte
demaunde
●ny
such
question
.
I
pray
the
is
the
art
of
a
surgion
good
and
profitable
or
ylle
and
vnprofytable
?
Answere
me
therto
.
AR
.
Good
&
profitable
,
who
wylle
denye
it
?
PL
.
And
he
whiche
in
that
arte
is
counnynge
and
perfect
,
is
to
that
respect
good
:
and
therfore
is
called
a
good
surgion
.
AR
.
Ye
that
is
true
.
PL
.
Than
thou
doest
admitte
,
that
a
surgion
is
good
,
and
that
his
arte
is
good
and
profytable
.
But
is
his
art
declared
by
any
thynge
elles
but
by
his
medicines
,
or
instrumentes
wherwith
he
doth
cutte
/
perse
,
or
cantherize
/
as
necessitie
of
the
wounde
or
soore
doeth
require
?
AR
.
Yes
/
there
requireth
also
/
that
he
knowe
the
nature
and
cause
of
the
wounde
or
soore
/
and
that
he
can
well
ordre
his
playsters
and
oyntementes
,
and
also
vse
handsomely
the
sayd
instrumentes
.
PLA
.
O
Aristippus
thou
arte
nowe
importunate
/
and
woldest
put
me
to
more
busines
than
nedeth
,
sins
I
rehersed
that
surgion
,
whiche
in
his
arte
is
counnynge
and
perfecte
,
what
meueth
the
to
put
to
this
addition
/
whiche
is
vayne
and
superfluous
?
as
if
that
in
hym
whiche
is
{pro}fect
/
mought
any
thing
lack
,
or
that
in
perfecte
,
thou
woldest
set
degrees
of
comparison
.
But
admitte
for
the
case
that
our
surgion
haue
all
thyng
that
in
that
arte
maye
be
required
,
and
also
that
he
be
thy
naturall
father
,
whiche
aboue
all
other
and
with
great
affection
loueth
the
,
suppose
also
nowe
for
this
tyme
that
in
euery●he
of
thyn
eyen
grewe
a
fistula
,
wherby
thou
arte
in
icoperdie
to
lose
thy
syght
,
and
also
to
haue
thy
visage
therby
defourmed
.
If
thy
father
desyrynge
to
haue
the
healed
,
and
knowynge
(
as
thou
spakeste
)
the
nature
and
cause
of
the
sayde
fistula
,
wolde
prepare
suche
remedyes
as
were
mooste
expediente
to
cure
the
:
woldest
thou
refuse
hym
for
thy
good
father
,
&
accompt
hym
thyn
enmy
?
AR
.
Nay
I
trowe
,
than
were
it
almes
to
hang
me
.
PL
.
That
is
hartily
spoken
Aristippus
I
make
god
a
vowe
:
therfore
I
commende
the
.
Than
wylt
thou
loue
hym
better
than
thou
dyddest
before
?
AR
.
So
ought
I.
For
to
that
natural
benefite
,
that
I
receyued
of
him
by
my
generation
,
he
addeth
to
moche
humanitie
and
kyndenes
in
helpynge
that
I
lose
not
my
syght
,
wherby
I
shulde
be
depriued
from
all
worldly
comfort
/
and
be
also
deformed
in
my
visage
/
which
blemysshe
shuld
cause
men
that
were
honorable
to
adhorre
my
presence
.
PL
.
Thou
speakest
raisonably
.
And
therfore
see
that
thou
change
not
herafter
this
good
opinion
.
Now
thy
father
doeth
perceyue
by
his
counnyng
/
that
this
disease
requirith
sharp
medicines
as
those
which
be
mordicatife
or
biting
,
abstersife
or
clensinge
/
or
{per}chance
cantherization
/
that
is
to
say
,
that
the
place
corrupted
be
skorched
with
a
hotte
bournynge
yron
:
whiche
if
thou
wylte
pacientlye
suffre
/
and
vse
euer
after
suche
order
in
dyet
as
thy
father
appoyntethe
the
/
thou
shalte
alwaye
haue
thy
syght
sounde
,
and
thy
visage
sause
and
vndeformed
,
whiche
shall
be
not
to
thy selfe
only
/
but
also
to
thy
father
and
surgion
that
cureth
thee
,
greatte
ioye
and
comforte
.
But
contrary
wise
whan
thou
felest
the
medicine
warke
sharply
,
freting
and
gnawynge
in
the
flesshe
that
is
putrified
/
or
els
art
touched
with
the
fyre
whiche
is
in
the
hote
glowyng
yron
,
wherwith
he
doeth
cantherize
the
soore
:
If
than
thou
doest
stryue
agayne
thy
surgion
and
father
/
that
goth
about
to
hele
the
/
murmuryng
agaynste
hym
with
all
disobedience
and
wordes
of
villany
,
dispising
his
humanitie
and
kyndenes
,
and
re●usynge
to
be
cured
by
the
sayde
remedies
,
eyther
thou
rubbest
thyne
eyen
&
remeuest
the
medicine
frome
the
soore
into
all
the
syght
of
thyne
eyen
,
or
els
strugglynge
contemptuously
agayne
the
holsome
hande
of
thy
father
/
doest
wylfullye
thraste
the
bournynge
yron
into
thyn
eyen
:
than
what
maruaylle
is
it
,
if
that
whiche
thy
father
ordeyned
to
cure
the
,
nowe
by
thyne
impacience
and
disobedience
,
tourne
to
thy
damage
:
that
is
to
saye
as
well
put
clene
oute
thy
sight
/
as
also
deforme
thy
visage
for
euer
?
whiche
thynge
hapnynge
,
mayste
thou
Aristippus
by
any
rayson
/
blame
therfore
thy
surgion
?
AR
.
Nay
in
good
faythe
to
saye
truely
.
PL
.
What
the
medicine
or
instrument
whiche
by
thyn
impacience
and
foly
thou
dyddest
conuert
from
the
place
where
they
shuld
haue
wrought
for
thy
helth
/
and
dyddest
thraste
them
into
thyn
cien
/
wherby
insued
to
the
more
grefe
and
peryll
/
shal
we
iuge
the
medicine
or
instrumente
therfore
to
be
ylle
?
And
here
remembre
well
Aristippus
the
cause
finall
,
and
the
degree
and
place
in
the
lyne
of
order
whiche
I
haue
byfore
sufficiently
declarid
.
ARI
.
In
good
faythe
I
wyll
not
dissemble
,
I
see
nothynge
here
/
that
ought
to
be
callid
yll
,
but
I
my selfe
/
if
I
were
in
the
case
that
thou
hast
nowe
purposid
.
PLA
.
If
thou
holde
the
there
,
we
shall
soone
be
agreed
.
Also
if
nowe
thou
beinge
blynd
/
and
the
fistula
growing
euery
day
gretter
and
greatter
,
the
deformite
of
thi
visage
more
and
more
/
thou
not
onely
refusest
to
receyue
any
medicine
,
but
also
doest
murmure
agaynst
thy
good
father
cursynge
,
hym
for
his
medicine
gyuyng
,
which
through
thyn
owne
foly
and
wilfullnes
is
conuerted
from
remedye
vnto
thy
damage
.
If
than
thy
father
beholdynge
the
to
be
incurable
,
and
also
maliciouse
towarde
hym
withoute
hope
of
amendmente
did
exclude
the
oute
of
his
companye
,
refusynge
thee
for
his
sonne
,
supposist
thou
that
for
this
he
shulde
be
callid
an
yll
father
or
surgeon
?
AR
.
No
in
good
fayth
:
seinge
that
euery
thing
that
he
doth
is
with
good
Iustice
&
raison
.
PL
.
But
he
is
stille
good
as
he
was
before
/
&
also
that
which
he
doth
now
for
the
due
punishing
of
a
dissobedient
&
vnnatural
sonne
,
is
as
wel
good
,
as
that
whiche
he
did
before
/
to
the
intent
to
cure
hym
of
his
malady
/
if
he
wold
haue
ben
patient
&
suffre
those
medicines
which
were
prepared
to
hele
him
.
A.
Ye
in
good
faythe
.
PLA
.
Well
sayde
Aristippus
.
Nowe
wylt
thou
see
what
I
meane
hereby
?
Is
any
so
proprely
thy
father
as
god
which
is
the
first
/
the
chiefe
/
and
immediate
cause
of
thy
generation
?
or
is
any
surgeon
so
counnynge
as
he
,
whiche
seeth
more
plainely
the
original
motion
&
cause
of
euery
disese
of
the
soule
,
that
is
to
say
of
vicious
affectes
,
than
any
man
can
see
the
outeward
sore
or
skurfe
of
the
fistula
?
And
more
perfectely
knoweth
the
best
remedye
therfore
/
than
any
surgion
knoweth
howe
to
heale
a
smalle
whelke
in
a
chyldes
fyngre
.
AR
.
No
surely
in
that
thou
sayst
truly
.
P.
Now
sens
ones
thou
hast
graunted
to
me
/
that
vice
is
yll
,
bycause
it
is
contrary
to
vertue
/
whiche
thou
affyrmiddest
to
be
good●
suppose
vice
to
be
the
sycknes
of
the
soule
as
it
is
in
dede
:
and
for
as
moche
as
it
bringeth
in
ignorance
/
whiche
is
ennemie
to
rayson
and
knowlege
/
who
be
as
the
eyen
of
the
soule
,
and
if
it
growe
moche
it
deformeth
the
soule
and
putteth
clene
away
vnderstandynge
/
whiche
is
the
visage
,
wherin
(
as
I
sayd
)
is
the
similitude
of
god
/
therfore
resemble
it
vnto
the
fistula
.
Whiche
foule
&
daungerous
disease
God
as
a
louyng
father
and
good
surgion
espyinge
in
the
/
and
desyryng
to
heale
the
therof
,
doth
his
cure
more
spedyly
and
quyckely
/
he
vseth
sharpe
medicines
/
touchynge
thee
with
sickenes
(
wherin
I
recken
as
well
diseases
growyng
in
the
bodye
,
as
also
hurte
or
griefes
by
outwarde
occasion
or
chaunce
)
or
with
Aduersitie
,
by
wrongefull
imprisonment
/
deathe
of
assured
frendes
,
towardly
chyldren
,
or
of
a
wyfe
,
constant
and
pacient
,
losse
of
thy
princis
fauour
,
or
great
authoritie
/
possessions
/
or
moueable
rychesse
,
or
other
lyke
temporall
benefite
.
If
thou
sufferynge
this
paciently
doest
thankefully
receyue
thy
fathers
kyndnes
&
industry
in
curing
of
the
/
and
exactly
obserue
the
diete
,
wherto
he
doeth
appoynt
the
:
that
is
to
say
doest
liue
in
the
custome
of
vertue
,
eschuynge
vicious
communication
,
yl
counsayle
,
and
flatery
/
which
be
the
vnholsom
and
quaysy
metes
of
the
soule
,
wherby
is
ingendred
the
venemous
humour
of
ylle
opinion
,
wherof
commeth
vice
/
whiche
I
haue
resembled
vnto
the
fistula
:
thou
shalt
be
cured
and
haue
the
sight
and
visage
of
thy
soule
preserued
pure
and
clene
:
Contrarye
wyse
if
thou
mourmour
or
grudge
at
the
sayde
remedies
/
estemyng
thē
as
grefes
&
no
medicines
,
blamynge
or
repriuynge
god
as
vndiserete
or
cruelle
in
the
ministration
of
them
and
stryuing
there
agaynst
/
with
the
powar
of
thy
sencis
,
vsing
them
dishonestly
in
som
pleasure
voluptuouse
/
thou
tournest
them
from
the
sore
/
wheron
they
shulde
warke
,
and
with
them
doest
thou
putte
out
rayson
and
knowledge
,
the
eyen
of
the
soule
:
And
than
for
thy
folysshenesse
,
impacience
,
and
blasphemye
/
God
sufferinge
thy
soule
to
be
both
blynde
with
Ignoraunce
,
and
defourmed
with
vice
,
sens
thou
haste
vtterlye
loste
his
gloryous
symylitude
,
he
wylle
frome
thens
forthe
abiecte
the
,
and
for
thyne
vnkyndenesse
commytte
the
to
perpetualle
prisone
/
there
to
be
punysshed
in
derkenes
,
where
thy
foule
defourmed
visage
shall
neuer
be
sene
/
to
the
reproche
of
hym
,
vnto
whose
similitude
thou
were
created
.
Nowe
Aristipp
.
sens
thou
diddest
approue
that
whiche
was
done
by
the
carnal
father
&
surgeon
to
be
good
,
bicause
he
did
it
with
Iustice
&
raison
/
what
saist
thou
to
that
which
god
ordayneth
&
doth
who
so
farre
excelleth
in
those
two
qualities
:
that
the
iustice
executed
among
men
that
be
mortal
/
in
comparison
of
his
Iustice
/
is
wronge
:
&
that
which
we
take
for
raison
,
in
regard
of
his
wisdom
is
folishnes
&
fantasi
,
not
bicause
it
is
nat
iustice
&
resō
that
we
haue
:
but
bicause
that
which
is
in
god
is
euer
one
&
{per}fect
/
without
any
diuision
or
mixture
?
A.
In
good
faith
Plato
,
I
wote
not
well
what
to
say
to
the
.
Finally
I
am
compelled
by
that
argumente
that
thou
haste
made
,
to
agree
/
that
suche
thynges
whiche
before
semed
to
me
to
be
yl
,
be
to
that
respecte
whiche
thou
hast
reher●ed
/
good
and
profitable
:
that
is
to
saye
/
in
the
refourmyng
of
mans
soule
where
it
is
curable
/
and
in
the
declaration
of
the
Iustyce
of
god
,
where
man
is
incurable
.
But
what
sayest
thou
to
that
which
h●u
hast
so
lyghtely
passed
ouer
?
I
meane
where
the
sayde
diseases
and
afflixions
hapneth
to
hym
,
whiche
is
allredy
good
/
and
nedeth
not
so
sharpe
reformation
?
PL
.
Why
Aristippus
,
supposest
thou
that
euer
any
manne
was
so
good
/
that
in
hym
were
neuer
vicious
affection
?
Perdic
our
may
●ier
Socrates
,
whan
he
was
yonge
,
and
wroughte
in
a
Masons
shoppe
with
his
●ather
,
was
not
so
pure
from
affectes
as
he
was
after
that
he
hadde
ben
the
herer
of
Anaxagoras
:
by
whose
doctrine
,
and
also
beinge
continually
vexed
with
pouertie
/
sondry
reproches
,
and
somtyme
stripes
of
malicious
&
quarellyng
{per}sons
:
Also
with
the
continual
&
neuer
cessing
brauling
&
chiding
of
his
most
cursed
wife
Xanthippa
which
he
callid
his
domestical
excercise
/
he
by
the
gentyll
vertue
of
pacience
became
a
good
man
as
he
was
called
and
taken
.
But
to
the
intente
that
thy
mynde
maye
be
satysfied
,
Let
vs
nowe
admitte
/
that
men
whiche
be
good
/
or
at
the
lefte
haue
suche
abundance
of
vertue
,
and
so
lyttel
do
inclyne
to
vicious
affectes
/
that
hit
requireth
not
,
that
they
be
purged
with
suche
sharpe
afflixions
,
as
we
haue
spoken
of
.
Howe
sayest
thou
?
supposist
thou
that
vnto
them
the
sayde
afflixions
be
ylle
and
vnprofitable
?
AR
.
Ye
verely
.
And
also
if
it
were
leful
to
speke
it
/
me
semeth
that
therin
,
god
dealith
not
with
al
men
indifferently
.
PL
.
Surely
Aristippus
that
is
not
onely
vnlefull
to
speake
,
but
also
to
thynke
it
,
hit
is
greatte
presumption
and
folye
.
And
that
shall
I
well
proue
if
thou
wylte
attentifely
here
me
.
AR
.
Speke
on
hardily
.
PL
.
In
all
the
trayne
of
oure
communication
hitherto
,
sens
we
began
to
speke
of
prouidence
,
it
hath
alwaye
appered
,
that
god
is
father
to
man
by
creation
,
and
loueth
man
aboue
all
his
creatures
:
But
what
sayest
thou
/
Is
there
any
more
token
of
loue
than
whan
the
father
with
al
his
study
&
power
endeuoreth
him self
to
bring
his
sonne
to
great
honour
which
if
he
may
bring
to
good
passe
/
there
is
nothing
maye
cause
him
so
moche
to
reioyce
?
AR
.
Suerey
nothynge
.
PL
.
And
to
the
intent
that
his
sonne
maye
be
demed
of
all
men
worthy
to
be
promotid
to
honoure
he
accustometh
hym
to
trauayle
either
in
lernynge
and
studye
,
or
els
in
corporall
exercise
,
the
one
to
make
him
wise
/
the
other
to
make
hym
stronge
and
valiaunt
in
bodye
/
wherby
he
maye
declare
hym selfe
worthy
to
haue
promotion
.
And
wyse
fathers
the
better
that
they
loue
theyr
sonnes
/
the
more
diligent
be
they
,
And
as
I
mowghte
saye
the
more
importune
in
kepyng
them
in
continual
exercise
,
thynkyng
that
therby
the
strength
and
delyuernesse
of
the
bodye
increacith
/
and
if
hit
be
in
study
of
mynd
/
wyt
is
augmented
:
lyke
as
contrary
wyse
by
sluggardy
&
idelnes
the
said
actiuite
is
apalled
and
the
wyttes
consumed
:
wherby
men
be
made
vnapte
for
the
life
whiche
is
actife
or
politike
.
AR
.
I
suppose
that
hitherto
thou
haste
sayde
truely
.
PL
.
If
the
sonne
be
of
gentill
disposition
/
and
lyke
to
his
father
/
perceyuinge
his
fathers
honest
desyre
and
purpose
/
and
therwith
being
inflamed
with
desyre
of
glory
/
he
wyll
not
onely
content
hym
with
laboure
,
but
also
if
his
father
doo
brynge
hym
vnto
any
great
tournament
or
wrastlynge
,
he
wyll
prepare
hym selfe
to
refuse
no
man
,
whiche
wyll
offre
to
assayle
him
.
And
whan
he
beholdith
one
come
agayne
hym
,
whiche
is
of
suche
puissance
/
that
in
his
syght
hath
vaynquished
or
ouer
throwen
men
mo
than
a
hundred
/
all
thoughe
nature
somewhat
touchethe
hym
with
feare
,
yet
remembrynge
that
his
father
beholdeth
hym
,
who
hath
so
tawght
him
and
gyuen
hym
comfort
that
he
shall
not
be
vaynquished
excepte
he
wyll
/
and
that
his
harte
fayle
hym
,
consyderynge
also
the
pryce
of
the
bataile
or
wrastlinge
,
whiche
is
honoure
lasse
or
more
after
the
estimation
of
his
prowesse
in
vanquyshynge
the
moste
strong
and
daungerouse
champions
,
wyll
he
not
troweste
thou
abyde
sternely
his
aduersary
/
and
receyue
his
assaultes
ioyousely
/
without
any
shrinkynge
?
And
awayte
whan
his
aduersaries
strengthe
dothe
decrese
/
or
his
breth
failith
that
he
than
inforsynge
his
myght
ioininge
thervnto
polycie
may
ouerthrowe
hym
.
And
so
with
moche
gladenesse
and
commendation
of
all
the
beholdars
/
of
whome
some
perauenture
at
the
beginninge
iudged
hym
foolehardy
,
he
shall
receyue
the
honoure
that
he
hath
deseruid
:
to
his
owne
comforte
&
to
the
incredible
ioye
of
his
good
father
/
who
aboue
all
thynges
wisshed
to
see
this
conclusion
?
AR
.
This
accordeth
well
/
and
standithe
with
good
rayson
.
P.
Now
hath
he
that
thynge
/
wherfore
his
father
broughte
him
vp
so
delygently
.
And
the
whiche
he
hym selfe
beinge
lyke
to
his
father
,
of
his
naturall
inclynation
desyred
.
AR
.
Ye
verelye
.
PL
.
Hadde
he
it
gyuen
to
hym
for
any
thynge
els
but
by
cause
he
approued
hym selfe
to
be
valiant
and
hardye
/
wherof
honoure
was
the
pryce
and
reward
?
AR
.
No
I
suppose
.
PL
.
Wherwith
dyd
he
approue
him selfe
in
suche
wise
to
haue
wonne
that
ho●oure
?
By
any
other
thyng
than
by
ouerthrowing
or
van
quishinge
his
puissaunte
aduersary
?
AR
.
No
truly
.
PL
.
Than
it
semeth
that
without
a
puisant
aduersarye●
his
hardynes
and
prowesse
coulde
neuer
haue
bene
proued
?
AR
.
No
,
that
well
appereth
.
PL
.
And
without
prose●
hardynes
or
strength
is
a
voice
vayn
and
of
none
effect
or
profite
?
AR
.
That
is
very
trewe
.
PL
.
For
as
moche
as
prose
is
the
operation
/
whereby
the
sayde
qualities
,
hardynes
and
strength
be
expressed
/
is
it
not
so
?
AR
.
Yes
verily
.
PL
.
Yet
am
I
gladde
,
that
thou
art
so
raisonable
:
It
may
perchance
tourne
the
to
some
commoditie
.
But
Aristippus
,
as
we
remembred
while
ere
,
in
those
exercises
whiche
be
commonly
called
games
/
be
dyuers
prices
one
more
than
an
other
,
and
they
be
gyuen
to
men
according
to
the
strength
that
they
haue
employd
,
which
is
iuged
by
the
comparison
of
their
strength
whome
they
haue
excelled
:
to
some
the
fyrste
game
or
pryce
/
to
an
other
the
seconde
/
and
so
in
order
.
ARI
.
And
that
is
but
rayson
.
PL
.
And
doest
thou
not
thynke
these
exercises
to
be
good
and
profytable
/
whereby
thou
shalte
wynne
a
rewarde
,
and
also
worshyppe
,
with
comforte
also
vnto
thy
father
,
and
increase
of
his
loue
and
fauour
towarde
the
?
AR
.
Yes
in
good
faythe
.
PLA
.
And
also
thou
woldest
loue
him
better
than
euer
thou
dyddeste
,
If
often
tymes
he
broughte
the
to
that
/
whereby
thou
shuldest
receyue
suche
profyte
and
worshyppe
?
ARI
.
Ye
I
were
bounde
so
to
do
.
PLA
.
Aristippus
wotest
thou
where
we
be
nowe
?
ARI
.
What
is
that
Plato
?
PLA
.
We
be
nowe
at
that
conclusion
,
the
whiche
thou
haste
soo
longe
gaped
and
loked
for
.
That
is
to
saye
?
It
shall
playnly
appiere
vnto
the
/
that
the
sondry
afflixions
that
do
happen
to
good
men
,
come
not
without
prouidence
/
and
the
goodnesse
of
god
/
ne
be
ylle
and
vnprofytable
to
them
that
do
paciently
suffre
them
.
Therfore
I
pray
the
Aristippus
,
whyle
I
declare
to
the
pacience
/
do
thou
paciently
here
me
,
And
I
shall
sooner
than
thou
wenest
/
sette
out
to
thyne
eye
/
that
we
two
haue
sought
for
:
I
meane
that
knowlege
wherin
wysedom
is
hid
.
And
than
like
as
the
mynar
/
whiche
after
he
hath
founde
the
place
where
the
vayne
of
gold
lieth
/
labourethe
busyly
to
dygge
vp
the
Oore
/
and
after
cesseth
not
to
trye
it
from
the
stones
/
and
with
contynual
trauayle
to
fynde
out
the
pure
gold
:
so
shalte
thou
ones
hauyng
the
sayd
knowledge
,
neuer
cesse
to
trauaylle
in
the
exercyse
of
thy
lyfe
,
to
fynde
oute
wysedome
.
AR
.
I
am
verye
well
contente
and
desyrous
to
here
/
howe
thou
wylte
brynge
to
passe
that
meruaylous
conclusion
.
PLA
.
Thou
remembreste
Aristippus
,
that
we
were
agreed
longe
agone
/
that
for
as
moche
as
God
,
is
perfectely
good
,
and
the
fountayne
frome
whense
all
goodnes
procedeth
:
All
that
is
ylle
is
contrary
and
ennemye
to
god
?
AR
.
Ye
,
I
am
not
so
shorte
witted
but
that
I
remembre
al
that
thou
hast
spoken
,
if
thou
in
this
wise
doest
eftesones
reherse
it
.
PL
.
That
is
well
sayde
.
And
thou
hast
not
denyed
/
but
that
he
is
the
fyrst
mouer
,
and
without
hym
nothynge
is
moued
/
or
done
.
AR
.
No
I
wylle
not
denye
it
.
PL
.
Sens
good
and
yll
can
not
procede
from
one
fountayn
,
god
neuer
moueth
to
ylle
,
nor
doeth
any
thynge
that
is
ylle
:
what
sayst
thou
therto
?
AR
.
I
muste
nedes
graunte
that
,
excepte
I
wylle
repugne
vnto
raison
.
PL
.
We
were
also
agreed
,
that
god
created
the
serpent
,
the
scorpion
,
the
venemous
fysshes
and
herbes
,
as
well
as
them
/
whiche
were
commodiouse
and
holsome
:
&
that
he
made
all
thinge
for
man
,
whome
he
loued
aboue
all
his
creatures
?
ARI
.
Ye
that
is
truthe
.
PLA
.
Also
nothynge
hapneth
withoute
him
which
is
the
first
&
principal
mouer
,
either
helth
or
sicknesse
,
prosperite
or
aduersitie
/
riches
or
pouertie
/
and
he
beareth
the
kais
of
life
and
deth
,
for
he
that
made
and
dyd
put
the
soule
in
to
the
body
,
hathe
the
power
to
plucke
it
out
:
supposist
thou
that
any
other
hath
with
hym
equall
authoritie
?
AR
.
No.
I
grauntid
longe
agone
,
that
as
he
is
one
in
begynninge
/
so
is
he
euer
one
in
gouernaunce
/
and
maye
suffer
no
ptere
or
lyke
in
equalite
.
PLA
.
That
is
remembred
very
well
of
the
Arystippus
.
Nowe
by
that
we
two
haue
gatherid
/
it
appereth
(
&
if
thou
loke
well
)
that
nothinge
is
made
yll
of
god
.
And
than
nede
we
no
further
argument
,
But
s●ns
god
made
al
thinges
for
man
,
whom
he
loueth
/
what
exterior
thinge
so
euer
happeneth
to
any
good
man
,
it
is
good
.
And
therfore
siknesse
,
aduersitie
,
and
dethe
if
they
happen
to
a
good
man
be
good
.
And
therfore
hit
shulde
suffise
to
a
good
man
if
he
suffre
any
of
the
said
afflixions
/
to
thynke
and
say
to
him selfe
:
God
whiche
sente
to
me
this
,
is
all
good
,
&
hath
in
hym
none
yll
/
nor
any
yll
procedeth
of
hym
,
and
I
am
one
of
the
nombre
of
those
creatures
,
whome
he
loueth
beste
:
wherfore
this
that
he
hath
sent
me
/
is
good
and
not
ylle
,
sens
hit
is
necessarye
that
I
be
therwith
contentid
/
and
take
heede
that
with
myne
opinion
I
make
not
that
yll
whiche
is
good
.
¶
But
although
this
were
sufficient
to
satisfye
a
good
man
,
who
wolde
not
labour
to
seke
any
further
in
the
prouidence
of
god
:
yet
to
the
Aristippus
who
beinge
longe
nosyllyd
in
wordly
pleasures
,
wilt
not
admit
that
any
thynge
,
which
is
thervnto
contrari
,
may
be
expedient
or
necessary
vnto
a
man
that
is
vertuous
/
and
lacketh
suche
vice
/
whiche
requireth
sharp
admonition
,
and
therfore
thou
requirest
a
more
ample
&
large
declaration
:
I
wyll
sette
out
a
more
plaine
profe
in
applieng
my
raysons
to
the
examples
&
similitudes
/
which
I
haue
alredy
induced
.
¶
God
who
made
manne
vnto
his
ymage
,
and
louethe
hym
with
more
feruent
affection
than
any
carnall
father
loueth
his
childe
,
bringeth
vs
vppe
in
the
exercise
of
the
commune
imbecilitie
or
feblenesse
of
oure
nature
,
as
hunger
/
thurste
/
colde
,
werynes
after
labour
/
annoyaunce
,
displeasures
/
whiche
do
happen
in
the
societie
or
lyuinge
of
men
together
,
diseases
wherin
is
no
ieoperdie
/
and
suche
other
littell
incommodities
/
incident
to
mortalitie
:
of
al
the
whiche
no
man
may
be
quite
,
declaring
vnto
vs
by
Vnderstanding
/
that
in
this
life
we
must
of
necessitie
trauaile
and
suffer
/
therwith
geuing
vs
conforte
/
that
who
so
euer
by
this
exercise
waxeth
stronge
and
hardy
,
hereafter
beinge
brought
where
he
shal
proue
his
strength
agaynst
puissaunte
&
mighty
aduersaries
/
that
is
to
saye
anguisshe
and
peine
/
sharpe
and
perillouse
sickenes
/
cruel
aduersitie
in
any
thing
that
fortune
semeth
to
rule
/
losse
of
children
/
frendes
/
or
fauour
of
princis
/
prisonment
/
or
exile
/
and
like
other
tourmentes
/
and
vexations
of
body
and
mynde
:
if
he
valiantli
do
resist
and
with
fortitude
whiche
is
the
strengthe
of
the
mind
,
do
subdue
and
vanquisshe
those
aduersaries
,
he
shall
haue
the
rewarde
that
belongeth
to
good
men
/
which
no
tyme
can
consume
,
no
powar
can
minisshe
/
none
euyll
can
deface
.
And
to
whette
the
courage
of
man
to
desire
this
enterprise
/
god
giueth
to
him
this
comforte
,
that
these
thynges
whiche
shall
so
sharply
assayle
him
,
be
ordaynedde
onelye
to
proue
his
strength
,
and
that
they
be
inferiours
vnto
hym
,
if
he
put
out
his
strength
to
the
vttermoste
/
sens
god
whiche
louith
hym
aboue
all
his
creatures
/
hath
ordayned
nothynge
to
the
intent
to
distroy
hym
,
but
to
his
benefyte
,
if
he
doo
employe
his
power
and
wyll
thervnto
,
accordynge
as
he
hath
receyuid
them
.
¶
Now
if
the
soule
haue
in
the
bodye
intire
domynion
and
rule
,
And
that
man
be
in
his
right
fascion
(
as
I
sayde
longe
ago
)
that
is
to
saye
lyke
to
his
father
:
of
his
noble
nature
he
desyrithe
to
wynne
that
in
comparable
price
,
whiche
is
promysed
to
them
that
shal
be
so
happy
to
gette
the
victorye
,
wherfore
in
this
wyse
he
armith
therto
his
courage
/
¶
Fyrst
he
consydereth
that
his
father
is
good
,
and
that
he
moste
tenderly
louethe
hym
.
Also
that
he
brought
hym
not
vp
from
the
fyrste
tyme
that
he
lyued
,
in
those
littell
exercises
of
naturall
infirmitie
in
vaine
or
without
any
purpose
.
But
to
the
intente
that
thereby
he
shall
fele
(
as
it
were
)
the
sente
of
more
greuouse
afflictions
,
wherof
they
be
but
the
shadowes
,
and
by
a
lyttell
laboure
and
sufferaunce
/
he
shal
prepare
him selfe
,
to
sustayne
and
contempne
a
more
greater
trauayle
and
pacience
.
He
reuoluith
also
in
his
mynd
,
that
euery
man
whiche
in
his
harte
desireth
honour
,
couayteth
some
honest
occupaion
or
labour
,
and
is
prompt
and
alway
forward
to
do
his
office
or
duetie
in
euery
perill
or
daungier
.
For
/
to
what
wyse
and
dylygente
man
is
it
not
a
peine
to
be
ydle
?
And
yet
where
idelnes
is
not
,
nedes
must
be
labour
.
And
where
an
aduersary
lacketh
,
prowesse
lieth
hid
&
vnknowen
.
What
a
man
may
or
may
not
pacience
declareth
.
The
fathers
bedeth
theyr
children
to
apply
them
ernestly
to
study
or
laboure
/
and
wyll
not
lette
them
be
ydle
although
it
be
holy
daye
,
and
doo
constrayne
them
to
sweate
and
often
tymes
to
weepe
.
Where
the
mothers
wold
sette
thē
on
theyr
lappes
,
and
kepe
them
atte
home
all
the
day
in
the
shadowe
for
burnynge
theyr
white
.
God
hath
toward
good
men
and
women
the
mynde
of
a
father
&
best
doeth
loue
them
:
&
therfore
he
vexith
thē
with
sondry
busynes
,
griefes
,
&
damages
,
that
they
may
therby
gather
a
substancial
strength
,
sins
they
which
be
frankid
vp
in
Idelnes
do
becum
vnlusty
and
with
theyr
owne
burdon
be
shortly
suffocat
.
It
is
to
men
no
litle
pleasure
to
be
holde
a
yonge
man
that
with
a
good
courage
receiuer
〈◇〉
on
his
spere
a
wylde
bore
or
a
grea●
harte
comminge
vpon
him
:
or
without
feare
abideth
with
his
swor●●
in
his
hande
the
fyerce
lyon
,
whic●●
commeth
to
assaile
hym
.
But
the●●
are
not
the
thynges
where
to
go●
daynethe
to
tourne
ones
his
lok●
,
beinge
but
tryfles
and
onely
pleasures
of
mannes
vanitie
and
litenes
.
For
the
syght
whiche
is
worthy
to
haue
god
the
beholder
therof
/
is
to
se
the
creature
,
which
he
louith
best
to
trye
his
strength
with
fortune
or
anguishe
,
if
he
be
chalengid
/
for
therby
strength
whiche
is
a
vertue
and
part
of
that
diuine
portion
,
wherby
man
is
lyke
vnto
god
,
is
prouid
,
the
other
strength
as
it
is
of
the
bodye
,
so
is
hit
as
the
bodye
is
,
commune
with
bestes
:
and
as
it
is
more
fra●●
and
vncertayne
than
the
selfe
body
,
in
lyke
wyse
the
pryce
or
rewarde
that
it
deseruith
or
rather
lokith
for
,
is
vncertayne
and
also
inconstant
.
But
looke
to
the
other
fortitude
or
strength
,
whiche
is
a
pacient
resistence
of
suche
thynges
,
whiche
opinion
doth
set
forth
,
with
a
terrible
visage
of
damage
or
grefe
.
It
thou
be
sicke
,
the
humours
wherof
thy
bodye
is
made
do
but
their
nature
/
col●r
contendeth
with
fleume
/
bloudde
with
melancoly
:
the
one
couaiteth
to
vanquysshe
the
other
:
that
whiche
is
hotte
refuseth
to
be
colde
,
moysture
and
drowthe
wyll
not
abyde
in
one
place
,
by
this
variaunce
they
haste
them
to
theyr
dissolution
,
If
this
contention
be
curable
,
hope
maketh
hit
tollerable
.
And
if
the
warste
falle
,
dethe
shall
dissolue
it
/
for
it
is
not
for
aye
or
perpetuall
.
¶
Aduersitie
is
not
so
greuous
,
bycause
it
is
oute
of
the
body
,
and
nothynge
compelleth
vs
to
suffre
but
our
owne
wylles
.
For
if
we
were
content
with
that
whiche
onely
our
nature
hath
gyuen
vs
,
we
shuld
not
be
constrayned
to
knowe
what
that
worde
Aduersitie
mente
,
But
sens
we
contempne
hir
as
nedy
and
myserable
/
and
sue
to
come
in
to
the
seruice
of
fortune
/
whose
nature
is
to
be
alwaye
mutable
and
euer
inconstant
,
nor
gyueth
any
thyng
,
but
lendethe
hit
onely
.
If
we
receyue
any
thyng
of
hir
mocky
she
hande
what
shall
it
greue
vs
to
paye
that
agayne
whiche
we
haue
borowed
?
why
shulde
we
eyther
be
vngentyll
creditours
/
or
be
angrye
that
we
can
nat
tourne
the
nature
of
hir
that
wylle
not
obey
or
folowe
any
mans
commaundement
or
counsaylle
/
but
may
be
subdued
with
pacience
,
where
she
can
neuer
be
vanquysshed
with
raison
?
Moreouer
god
is
content
that
we
shall
excelle
hym
in
that
that
he
may
not
suffre
ylle
,
and
we
maye
by
sufferaunce
subdue
hit
.
For
he
is
in
more
estimation
that
hath
ouercom
a
puisaunt
and
valiant
enemy
,
than
he
whiche
hath
none
ennemye
at
all
.
Thou
receyueste
of
thy
father
this
comfort
,
that
no
man
lyueth
so
poorely
in
the
worlde
as
he
came
into
hit
.
And
he
hathe
nede
of
a
lyttell
that
measureth
aboundance
by
natures
necessitie
/
and
not
by
superfluitie
of
ambicious
desyre
.
Grefe
shall
dissolue
or
elles
be
dissolued
.
Fortune
hath
not
so
sharpe
a
weapon
that
it
may
byte
on
the
soule
.
And
whome
she
lengest
supporteth
&
with
moste
aboundance
of
all
thynge
,
them
for
a
generall
rule
god
lytell
fauoureth
:
sens
there
is
no
rewarde
,
where
lacketh
merite
.
Contrarywise
the
ende
of
trauaylle
is
ease
:
And
the
father
whiche
beholdeth
his
sonne
labour
mightily
/
reioyceth
therat
,
and
prepareth
that
after
his
labour
he
may
lyue
pleasantly
.
Who
,
knowynge
a
great
hepe
of
golde
to
be
hydde
on
the
toppe
of
a
rough
hylle
/
wolde
not
crepe
vppe
through
thornes
and
brembles
to
fetche
it
?
and
although
his
visage
&
handis
were
scratched
,
and
his
body
and
legges
greuously
prycked
,
yet
wold
he
not
cesse
vntyl
he
came
to
the
toppe
.
And
if
any
man
whiche
behelde
hym
thus
trauayllynge
,
wold
call
hym
wretched
and
foolysshe
:
he
sayinge
nothynge
,
wolde
thynke
how
happy
and
welthy
he
shall
be
,
whan
he
hath
opteined
that
thynge
/
wherfore
he
laboreth
,
And
doeth
laughe
at
the
ignorance
or
foly
of
them
/
whiche
for
a
peyne
that
dureth
nat
longe
,
wyl
for
beare
to
goo
with
hym
and
to
be
partners
of
that
,
wherby
they
shall
euer
after
be
welthy
.
¶
Golde
is
a
coruptible
mater
,
and
shall
ones
be
consumed
,
but
that
tresure
,
wherfore
mannes
soule
ought
to
labour
/
may
neuer
be
wasted
/
or
in
any
qualitie
or
quantite
appayred
or
minysshed
:
that
is
to
say
,
it
shall
euer
be
lyke
good
and
lyke
moche
.
Wherfore
what
peyne
so
euer
be
taken
about
the
gettynge
therof
,
it
is
not
greuous
,
hauynge
respect
to
the
gayne
.
Nor
he
that
trauayleth
therfore
maye
be
named
myserable
or
wretched
:
sens
Miserye
is
the
priuacion
or
lacke
of
all
maner
of
comforte
.
For
in
hope
of
victory
if
thou
faylle
not
thy selfe
,
comforte
is
redy
,
if
thou
doest
not
refuse
it
.
In
so
moche
as
nothynge
is
miserable
,
but
if
thou
doest
so
thynke
it
.
For
all
Fortune
is
good
to
hym
that
constantly
suffreth
.
And
who
was
euer
so
fortunate
,
that
whan
he
was
subdued
with
impacience
/
dydde
not
desyre
to
change
his
astate
?
Suffiseth
it
not
to
the
that
he
that
vanquyssheth
is
demed
honorable
,
and
he
that
is
recreant
is
wretched
and
miserable
?
Howe
shall
it
be
knowen
/
on
what
part
thou
standist
without
an
experience
?
If
thou
haue
alwaye
good
wyll
,
strength
neuer
fayleth
the
:
but
if
by
the
puisanee
of
fortune
thou
be
set
on
thy
knee
/
haue
a
good
harte
,
for
god
standeth
at
thyn
elbow
/
and
if
thou
thynke
on
him
,
he
wyll
sette
the
vp
and
make
thy
strengthe
double
as
moche
as
it
was
.
Wylt
thou
lerne
one
good
poynt
of
defence
,
whiche
may
perchance
do
the
ease
agein
some
daungerous
assaultes
?
¶
Fortune
hathe
taken
frome
the
that
,
whiche
she
had
lent
to
the
.
Reuolue
than
in
in
thy
mynde
,
that
eyther
those
thynges
were
not
good
in
dede
as
they
were
supposed
to
be
/
or
els
man
is
in
better
astate
than
god
is
hym selfe
,
for
them
/
whiche
we
haue
,
god
vseth
not
,
as
carnall
dilectation
,
plesant
and
deintie
meatis
/
orient
iewelles
/
or
great
treasure
of
moneye
/
these
perteyne
not
to
god
.
Than
is
it
to
be
thought
that
eyther
god
lackith
those
thinges
/
that
be
good
/
&
than
lackith
in
him
beatitude
or
perfection
of
ioye
:
or
els
hit
is
a
〈◇〉
argumente
that
those
thynges
〈◇〉
not
good
,
that
god
wyll
not
vse
,
〈◇〉
is
contented
to
lacke
.
Fynally
〈◇〉
be
veri
goodes
that
be
within
〈◇〉
gyuen
by
raison
.
For
they
be
sure
〈◇〉
durynge
/
nor
can
not
decaye
or
〈…〉
she
for
any
occasion
.
They
that
〈◇〉
without
vs
/
lent
onely
by
fortune
〈◇〉
be
good
by
opinion
onely
/
And
●●ough
they
participate
theyr
name
〈◇〉
the
other
/
yet
is
there
not
〈◇〉
them
the
propretie
or
nature
of
〈…〉
odnes
/
for
they
be
not
durable
:
&
〈◇〉
they
be
oftentymes
the
occasion
〈◇〉
euyll
:
Wherfore
they
be
for
the
〈…〉
ore
parte
with
ylle
men
as
mooste
〈◇〉
for
their
nature
.
And
few
good
〈◇〉
haue
them
,
or
they
do
contynue
〈◇〉
a
lyttell
tyme
with
them
/
by
the
iuste
ordynaunce
of
god
leste
the
mo
〈◇〉
vsynge
of
them
shuld
brynge
di
〈…〉
tation
into
the
sences
,
whereby
they
mought
be
prouoked
to
rebell
.
And
Vnderstandyng
/
whiche
is
occupied
in
comtemplation
of
the
diuine
maiestie
mought
be
sodaynly
expelled
,
And
the
soule
lackynge
counsell
shulde
gyue
place
to
carnall
affections
and
appetites
.
Thou
remembrest
Theognides
verses
.
¶
God
gyueth
to
yffe
menne
good
fortune
and
substaunce
.
Whiche
be
not
the
better
to
them selfe
nor
theyr
frende
:
There
is
ay
lacke
,
where
is
inconstance
.
But
honour
of
vertue
doeth
indure
withoute
ende
.
☞
Fynally
there
is
no
gretter
comforte
to
hym
that
is
good
,
than
to
be
sene
in
the
companye
of
good
men
.
If
thou
sekeste
for
a
good
carpenter
or
a
good
Smythe
,
as
thou
goeste
throughe
the
cytie
,
thou
harkneste
where
is
moste
hewyng
or
betynge
with
hamers
,
and
there
thou
goest
in
and
supposest
to
fynde
hym
,
that
thou
lokest
for
.
Semblably
if
thou
wylt
haue
a
good
man
,
go
loke
hym
out
,
where
thou
herist
that
sharp
sicnes
raineth
/
or
where
iniustice
gouerneth
/
wylle
ruleth
,
great
power
oppresseth
:
there
shalte
thou
fynde
him
that
thy
harte
desyreth
.
Thou
maist
well
accompt
hym
for
a
great
foole
,
that
to
lyue
double
his
naturall
lyfe
/
wolde
not
abyde
to
be
ones
or
twise
launced
in
the
moste
tendre
parte
of
his
bodye
/
or
wolde
not
begge
his
breade
for
one
twelue
moneth
to
be
a
kynge
afterwarde
duryng
his
life
.
Stonde
boldly
agayne
sickenes
and
fortune
,
the
one
is
natural
the
other
is
casualle
/
In
the
fyrste
is
necessitie
/
whiche
wylle
thou
or
no
,
thou
muste
suffre
:
If
thou
doest
hit
wyllyngely
,
thou
knoweste
the
price
/
If
thou
addest
to
angre
/
thou
doubleste
thy
peyne
.
In
the
seconde
is
no
necessitie
,
for
thou
moughteste
alway
refuse
hit
,
as
welle
whanne
it
was
prosperous
,
knowynge
it
to
be
vnstable
/
and
burdaynous
/
as
also
whanne
hit
is
aduerse
or
contrarious
,
consyderynge
that
hit
was
neuer
●oo
moche
thyne
owne
/
that
thou
haddeste
anye
ryghte
to
reteyne
hit
:
sens
it
was
ordeyned
for
other
as
well
as
for
the
.
And
Fortune
whiche
is
the
disposer
thereof
/
neuer
made
bargayne
with
the
/
that
thou
shuldeste
stylle
kepe
hit
:
And
if
she
dydde
/
brynge
forthe
thy
recordes
.
She
lackethe
not
wytnesses
innumerable
to
proue
that
she
hathe
bene
euer
inconstant
.
Defye
hir
malyce
:
for
whanne
she
hathe
doone
hir
warste
,
yet
shalte
thou
haue
more
than
thou
broughteste
with
the
.
And
that
whiche
aboundeth
/
shall
comme
of
thyne
industrye
,
and
not
of
hir
false
liberalitie
.
And
if
thou
doest
boldlye
resyste
hir
,
thou
shalte
haue
that
aduauncemente
and
rychesse
gyuen
the
of
god
,
wherein
she
shall
haue
no
powar
or
authorytie
,
whiche
shal
be
suche
as
the
hundred
thousande
parte
thereof
,
shall
sourmount
al
that
euer
she
gaue
sens
she
was
fyrste
called
Fortune
.
¶
Nowe
howe
sayst
thou
Aristippus
/
be
those
thynges
/
whiche
thou
dyddest
suppose
to
be
annoyances
&
incommodities
,
iniustely
sente
vnto
good
men
?
or
hauynge
respecte
to
order
and
the
cause
finall
,
that
is
to
say
to
the
ende
whervnto
they
were
ordayned
,
whiche
I
haue
declared
/
be
they
vnto
them
necessary
&
moste
expedient
?
AR
.
Now
in
good
faith
thou
hast
brought
me
to
that
poynt
,
that
I
wote
not
what
to
say
to
the
.
PL
.
But
yet
kepe
thy
promyse
/
and
tell
to
me
what
thou
thynkist
in
this
matter
.
AR
.
Me
semeth
by
thy
raison
/
that
peyne
and
aduersitie
be
as
expedient
to
them
/
whiche
be
good
,
as
labour
and
busynes
are
to
them
whiche
be
industrious
.
PLA
.
And
wherfore
?
Go
to
Aristippus
,
be
not
asshamed
to
confesse
the
trouthe
/
though
it
be
contrary
to
thy
profession
.
AR
.
In
dede
thou
haste
almoste
made
me
chaunge
myne
olde
opinion
.
But
sens
thou
haste
gotten
me
into
suche
a
strayte
,
that
I
can
nat
sterte
from
that
I
haue
promysed
:
I
wyll
nowe
confesse
/
that
the
cause
why
the
sayde
afflixions
be
expedient
for
good
menne
,
is
for
as
moche
as
therby
they
be
not
onely
preserued
styll
in
theyr
ryght
ymage
or
figure
:
but
also
for
theyr
constaunce
in
trauaylle
,
they
shall
receyue
that
inestimable
rewarde
,
which
thou
saydest
was
ordayned
for
good
men
.
PLA
.
Ah
good
Aristip
.
Nowe
I
perceyue
that
the
sedes
which
Socrates
had
sowen
in
thy
minde
,
do
begyn
nowe
to
sprynge
with
this
lyttell
waterynge
:
whervnto
if
thou
wylt
adde
to
thy
diligence
in
pluckynge
vp
the
weedis
of
wanton
affections
/
as
sone
as
they
begyn
to
appere
in
thy
mynde
:
thou
shalte
shortly
perceiue
the
frutes
of
wysedom
(
for
the
whiche
we
do
seke
)
spryng
abundantly
,
with
whose
mooste
dilectable
●ruition
thou
shalte
neuer
be
saciate
.
¶
But
nowe
sens
we
haue
treated
of
sondry
matters
/
syth
we
fyrst
entred
into
communication
,
leste
hereafter
thou
mayste
repute
me
for
one
of
them
whiche
do
speke
of
many
thinges
and
conclude
vpon
none
,
and
so
accompt
me
but
for
a
babbler
:
Lette
vs
examine
if
our
mater
haue
hitherto
hanged
well
togyther
/
or
if
there
haue
ben
any
vayne
digression
/
whiche
serued
nothynge
to
the
purpose
that
we
fyrste
intended
:
or
what
thynge
lacketh
nowe
,
whiche
maye
make
to
our
communication
a
sufficient
ende
or
conclusion
.
And
I
pray
the
thynke
not
the
tyme
tedious
/
that
is
saued
from
ydelnes
,
and
we
haue
nowe
lyttell
more
than
two
myles
to
ryde
.
And
I
truste
soo
to
moderate
my selfe
/
that
we
shall
at
one
tyme
arryue
bothe
at
the
cytie
,
and
at
the
conclusion
of
our
matter
that
we
haue
pourposed
.
ARI
.
Shall
I
tell
the
truthe
Plato
,
hir
is
lasse
griefe
to
me
to
abyde
the
residuall
though
thou
woldeste
talke
two
dayes
continually
/
than
hit
was
at
the
begynnynge
to
abyde
herynge
one
houre
/
such
swetenes
I
fele
now
in
thy
raisonyng
.
Therfore
do
what
thou
wylt
/
for
I
haue
both
my
neares
and
my
mynde
wyde
open
to
receyue
all
that
thou
speakest
.
PLA
.
I
am
gladde
therof
.
Therfore
prepare
nowe
thy
memorye
redy
/
or
yf
thou
haste
any
thyng
forgotten
,
call
it
agayne
with
thy
remembraunce
.
ARIST
.
I
wyll
do
as
thou
byddest
me
,
therfore
saye
on
Plato
and
spare
not
.
THE
.
V.
DIALOGVE
.
PLATO
.
THe
fyrste
entre
into
our
disputation
Aristippus
,
(
if
I
be
not
forgetfull
&
vnlyke
to
that
I
was
wonte
to
be
)
was
that
thou
beheldest
me
in
this
pore
astate
and
apparaylle
,
the
occasion
wherof
I
declared
to
the
in
the
forme
of
a
story
:
whiche
although
it
semed
to
the
to
be
more
than
in
the
aunswere
of
a
Philosopher
was
expediente
/
whiche
shulde
vse
in
fewe
wordes
moche
matter
and
quycke
to
the
purpose
:
yet
examinynge
diligently
euery
thyng
therin
included
,
it
shal
well
appere
vnto
the
/
that
nothing
therof
mought
haue
ben
omitted
,
the
wordes
whiche
we
spake
before
/
with
my
profession
beinge
well
ponderid
.
AR
.
Me
thinkith
thou
saiest
truly
,
nowe
that
I
haue
consyderid
euery
thynge
depely
.
PL
.
But
yet
Aristippus
as
I
doo
consyder
,
me
seemeth
to
that
purpose
that
we
go
aboute
,
the
argument
whiche
I
haue
made
lacketh
yet
some
what
to
make
hir
perfecte
.
AR
.
Trowist
thou
so
?
In
good
faythe
I
doo
not
perceyue
hir
,
for
as
me
semith
thou
haste
touchid
euery
thynge
hansomely
.
PL
.
I
am
glad
that
it
doeth
so
well
please
the
.
But
Aristipp
.
thou
doest
remembre
that
we
were
both
agreed
that
wisdome
is
knowlege
?
AR
.
Ye
that
is
truth
,
and
so
haue
I
herde
it
alway
defyned
.
PL
.
But
se
whyther
that
knowlege
only
maketh
one
to
be
callid
a
wise
man
.
Is
not
wisdom
good
?
What
sayst
thou
therto
?
AR
.
Why
thynkest
thou
that
I
am
suche
a
fole
that
I
wyll
denye
it
?
PL
.
No
so
I
trowe
.
Nowe
admytte
that
a
man
knewe
all
that
we
haue
hytherto
talked
of
,
concernynge
the
goodnes
and
prouidence
of
god
,
but
in
dede
he
lereth
his
sencis
and
affectis
haue
the
rule
ouer
his
soule
/
&
in
his
actes
abuseth
the
saide
goodnes
&
prouidence
.
If
thou
pecyuiddest
him
to
do
this
/
woldest
thou
suppose
him
to
be
a
good
man
.
AR
.
No
verily
.
PLA
.
Thou
woldest
say
perchance
that
he
were
ill
/
bicause
that
his
actes
were
contrari
to
good
,
but
to
his
knowlege
thou
woldest
take
lyttell
regarde
.
AR
.
In
good
fayth
thou
sayst
truly
.
PL
.
If
a
man
named
to
be
a
tilar
wolde
telle
the
that
thy
house
were
yll
tyled
,
and
that
the
morter
was
ylle
tempred
,
by
reson
that
the
lime
was
to
hote
,
&
the
holes
of
the
tyles
were
made
to
wide
for
the
pinnes
,
&
that
the
lathes
were
rent
in
the
nayling
/
&
thou
foundest
al
that
he
saide
to
be
true
:
thou
woldest
suppose
him
to
be
a
good
tylar
.
But
if
commyng
to
his
own
house
thou
shuldest
fynd
it
necligently
couerid
by
him
,
his
tiles
&
lath
so
set
out
of
order
,
that
the
rayn
and
snow
dyd
bete
into
eueri
place
,
wherby
the
beames
and
rafters
of
the
house
were
decayid
and
rotten
/
&
therby
all
the
house
in
ieoperdy
to
fal
down
euery
houre
:
woldest
thou
calle
hym
than
a
good
tylar
or
no
?
AR
.
Nay
in
good
fayth
,
I
wolde
calle
him
but
a
prater
.
PL
.
Bycause
that
wher
he
ought
most
,
he
did
not
practise
his
cunnyng
,
whiche
he
had
often
auanted
.
AR
.
Ye
in
good
faith
.
PL
.
And
that
were
but
raison
.
Than
●
semeth
that
knowlege
is
indifferent
to
good
&
to
yll
:
but
although
goodnes
being
in
knowlege
/
maketh
that
knowlege
to
be
good
,
yet
he
whiche
hath
that
goodnes
is
neuer
the
more
●
good
mā●
except
by
the
exercise
of
the
same
goodnes
the
thinge
that
is
good
apperith
in
his
act
.
For
that
is
manifest
,
and
declareth
what
the
man
is
/
knowlege
is
secrete
and
bryngeth
forth
no
frute
but
by
operation
.
And
thou
arte
agreed
,
that
wysedome
is
good
.
Wherfore
no
more
than
knowlege
of
goodnesse
maketh
one
to
be
named
a
good
man
,
No
more
doth
knowledge
of
wysedom
onely
cause
any
persone
to
be
named
a
wise
man
.
And
that
was
affirmed
bi
thee
in
the
begynnynge
of
our
communication
:
where
it
was
agreed
that
kyng
Dionise
desyred
to
see
me
,
to
the
intent
that
he
moughte
beholde
,
if
in
my
countenaunce
,
speche
,
or
forme
of
lyuynge
I
dydde
expresse
that
thynge
,
wherfore
he
herde
me
commended
,
whiche
was
nothyng
but
wysdom
.
Than
if
I
were
a
wise
man
/
it
ought
to
be
declared
by
operation
,
whiche
is
not
in
man
without
knowlege
precedynge
or
goynge
before
/
wherof
procedeth
election
,
whiche
lacketh
naturally
in
other
beastes
.
Wherefore
all
though
wisedome
be
knowlege
,
yet
by
knowledge
onely
none
may
be
called
a
wise
man
,
but
operation
of
that
whiche
is
in
knowledge
called
wysedome
/
expressynge
the
wysedome
,
maketh
the
vser
or
exercisar
therof
to
be
iustly
named
a
wyse
man
.
AR
.
Now
on
my
faith
Plato
thou
art
a
wonderfull
felow
,
for
by
the
subtil
persuasions
brought
in
by
induction
,
whiche
forme
of
arguynge
I
knowe
is
moste
naturalle
,
thou
compellest
me
to
assent
alwaye
to
thy
raison
.
For
now
me
thinketh
that
none
may
be
called
a
wise
man
,
excepte
vnto
that
knowlege
,
wherin
is
wysedome
,
he
ioyneth
operation
:
but
for
what
pourpose
I
praye
the
haste
thou
brought
in
nowe
this
last
conclusion
?
PL
.
Arte
thou
so
dulle
wytted
Aristip
.
that
all
this
whyle
thou
doest
not
perceyue
hit
?
Perdie
the
occasion
of
all
our
long
raisoning
dydde
ryse
of
that
/
that
I
assayed
to
proue
that
if
I
were
a
wyse
man
in
dede
/
myn
answere
to
kynge
Dionyse
declared
me
to
be
so
,
accordinge
to
his
expectation
.
And
therfore
fyrst
as
rayson
was
/
I
soughte
for
wysedom
And
in
our
communication
it
appered
to
be
in
man
onely
,
and
not
in
beastes
:
&
that
it
was
in
knowlege
of
hym selfe
and
other
.
And
that
knowlege
was
in
this
wise
declarid
.
First
to
know
his
owne
preeminence
and
dignitie
ouer
al
other
creatures
,
hir
was
remembred
that
he
was
of
bodye
and
soule
,
wherby
he
was
man
,
and
was
made
to
the
image
&
similitude
of
god
,
and
that
all
other
creatures
were
made
onely
for
him
and
to
his
vse
principally
.
The
sayd
similitude
was
expressed
to
be
in
the
soule
as
well
for
that
it
is
visible
and
immortal
/
as
also
in
vnderstandyng
,
whereby
she
hath
souerayntie
and
rule
in
the
bodye
,
as
god
hath
ouer
all
vniuersally
.
Moreouer
that
the
sences
/
affectes
/
and
wylle
,
be
he
seruauntes
and
minystres
:
whiche
if
she
do
kepe
in
suche
obedience
and
order
/
as
she
receyued
them
,
she
shal
euer
remayne
in
authorytie
.
But
if
she
lette
them
to
haue
more
libertie
than
perteyneth
to
them
,
that
is
to
say
/
to
delyte
in
thynges
whiche
be
corruptible
,
they
wyll
than
conspire
and
rebelle
agayne
vnderstandynge
,
and
driue
him
from
the
soule
/
&
than
shulde
man
be
transformed
frome
the
image
of
god
vntyl
a
brute
beest
/
beinge
gouerned
and
ruled
onely
by
sensis
.
¶
The
seconde
parte
of
the
saide
knowlege
was
opened
bi
the
discription
of
the
goodnes
and
prouidence
of
god
.
In
describynge
his
goodnes
,
was
declared
his
powar
,
his
perfection
/
and
loue
that
he
hath
vnto
man
/
as
vnto
his
chylde
more
than
natural
.
In
settyng
out
his
{pro}uidence
appered
his
inscrutable
wisedome
/
magnificence
/
prudence
,
&
policie
in
his
wonderfull
order
/
wherin
were
his
creatures
in
their
sondrye
degrees
hygher
or
lower
,
as
they
dydde
participate
in
goodnes
more
or
lasse
.
In
the
toppe
wherof
aboue
a●l
other
,
Man
was
sette
nexte
vnto
god
,
from
whom
order
proceded
.
Moreouer
by
the
sayde
prouidence
hir
was
declared
,
that
nothynge
kep●nge
his
place
in
order
/
shewed
to
man
by
vnderstandynge
/
mought
be
yll
vnto
hym
,
but
alway
profytable
,
all
though
to
the
sences
some
thynges
dydde
s●me
to
be
yll
and
vnprofitable
.
And
laste
of
all
it
was
proued
in
a
fewe
sentences
,
that
aduersite
was
sent
by
god
vnto
a
good
man
,
nor
iniustly
or
cruelly
,
but
for
a
good
〈◇〉
〈…〉
ion
and
louyngely
/
as
of
a
good
father
/
whiche
with
an
in
〈…〉
parable
charitie
desyryng
to
aduaunce
his
sonne
to
perpetuall
ho
〈…〉
and
dignitie
/
by
suche
maner
of
exercise
proueth
his
vertue
.
¶
Nowe
Aristippus
reuoluyng
all
this
in
thy
mynde
/
whiche
in
a
short
Epilogation
I
haue
endeuoured
my selfe
to
reduce
vnto
thy
remenbrance
,
Consyder
well
bothe
me
and
kynge
Dionise
/
as
we
were
at
that
tyme
,
whan
we
were
togither
.
Thou
knowest
well
that
from
the
tyme
that
I
was
.
xx.yeres
old
I
alway
continued
disciple
of
Socrates
,
vntyll
that
he
dyed
.
Who
(
as
thou
knowist
)
the
answere
of
god
determyned
to
be
of
al
mortall
men
the
wysest
.
And
that
whiche
I
lerned
of
hym
was
wysedome
:
whiche
as
he
euer
affirmed
was
included
in
these
two
wordes
,
Knowe
thy selfe
.
And
by
that
doctrine
(
as
thou
mayste
remembre
)
he
abated
the
presumption
of
dyuers
,
whiche
supposed
them selfe
to
be
excellent
wyse
men
.
Also
reuoked
many
that
were
dissolute
and
resolued
into
vice
,
and
made
them
to
ensue
vertue
.
And
by
his
exaumple
of
lyuynge
he
prouoked
men
to
contemne
fortune
,
and
to
haue
onely
vertue
in
reuerence
.
And
also
therby
,
laste
of
all
,
whan
he
was
iniustely
condemned
to
deth
he
constantly
and
ioyfully
susteyned
to
haue
the
mortall
body
dissolued
/
that
the
soule
mought
be
at
reste
and
haue
her
immortal
rewarde
.
whiche
example
giuen
of
hym
was
the
corroboration
of
al
his
doctrine
/
and
no
lasse
part
of
lerning
vnto
his
scolers
,
but
rather
moch
more
than
his
often
disputations
or
lessons
.
Imagine
Aristippus
,
that
I
was
so
studious
and
industrious
aboute
the
said
lerninge
/
that
I
moste
curiously
&
(
as
I
mought
say
)
superstitiously
obseruid
euery
poynt
of
the
said
doctrine
.
And
that
therfore
all
men
in
Grece
,
and
also
kinge
Dionyse
had
conceyued
of
me
an
opinion
,
that
I
was
a
wise
man
.
And
that
the
same
kynge
sente
for
me
,
onely
to
that
intent
(
as
I
sayde
at
the
begynnynge
)
to
see
and
here
/
whether
I
were
accordinge
to
his
expectation
.
¶
Consider
also
on
the
other
parte
,
that
my
comming
into
Sicile
/
was
narro
serue
kinge
Dionise
,
or
to
receyue
by
hym
any
commoditie
/
but
onely
to
augmente
wisedome
by
addition
of
knowledge
.
And
that
he
desired
to
haue
me
with
him
for
the
cause
that
I
before
haue
rehersid
.
wherfore
it
semith
that
he
had
nede
of
that
,
whiche
by
seinge
&
hering
of
me
/
he
trusted
to
knowe
,
that
is
to
saye
wisedome
.
For
no
man
couayteth
that
thynge
,
whiche
he
all
redy
hath
/
or
wherof
in
his
owne
opinion
he
hath
no
nede
.
Now
I
knew
partly
by
common
report
/
partly
by
thinformation
of
Dion
/
which
is
a
iuste
man
&
an
honest
/
that
kinge
Dionise
was
a
Tyrant
,
that
is
to
sai
commen
to
that
dignite
bi
vsurpacion
and
violence
,
and
not
by
iuste
succession
or
lefull
election
.
Also
that
he
was
a
man
of
quicke
&
subtile
wit
,
but
therwith
he
was
wonderfull
sensuall
,
vnstable
,
&
wandring
in
sondrye
affections
.
Delytinge
sometyme
in
voluptuous
pleasures
,
an
other
tyme
in
gatheryng
of
great
tresure
and
rychesse
,
oftentymes
resolued
into
a
bestly
rage
and
vengeable
crueltie
/
Aboute
the
publicke
weale
of
his
countraye
alwaye
remysse
,
in
his
owne
desyres
studious
and
diligent
.
And
all
this
I
perceyued
very
well
or
I
spake
to
hym
any
thynge
.
Onely
I
exercised
my selfe
with
the
Aristippus
,
Dion
,
and
other
,
in
suche
part
of
Philosophy
as
mought
induce
you
vnto
the
layd
knowlege
,
wherof
I
haue
spoken
,
approuynge
alwaye
my
doctrine
with
the
forme
of
liuyng
by
the
example
of
my
maister
Socrates
:
Abydynge
oportunitie
to
speake
,
which
mought
ryse
of
some
speciall
demande
of
kyng
Dionise
.
In
the
meane
time
to
suche
lyte
questions
and
problemes
as
he
dyd
pourpose
,
concernynge
naturall
causes
/
Rhetorike
/
or
poetry
/
or
of
the
dueties
and
maners
of
priuate
persons
/
I
resolued
them
so
as
he
helde
hym
contented
/
and
delyted
not
a
lytell
in
the
forme
of
my
raysonyng
.
At
the
laste
(
as
I
haue
tolde
to
the
at
the
begynnynge
)
he
required
me
to
declare
openly
,
the
state
and
preeminence
of
a
kynge
/
whiche
ruled
ouer
other
.
Therat
I
reioyced
,
wenyng
to
haue
founde
the
oportunitie
to
speake
that
I
so
longe
loked
for
.
And
than
forthe
with
I
consydered
that
the
sentence
,
whiche
I
shulde
pronounce
,
shulde
eyther
commende
and
approue
me
for
a
wyse
man
/
as
I
was
supposed
to
be
:
or
els
condemne
that
opinion
that
kyng
Dionise
and
other
had
of
me
/
as
false
and
vntru
,
I
declarynge
my selfe
vnworthy
to
haue
it
.
I
remembred
also
,
that
lyke
as
ignorance
and
knowlege
/
or
ylle
and
good
maye
neuer
accorde
:
no
more
may
falsehoode
and
truthe
be
ioyned
in
one
.
And
what
so
euer
appereth
other
wyse
than
it
is
in
dede
,
it
is
other
than
truthe
:
and
that
whiche
is
not
truthe
muste
nedes
be
falshod
.
More
ouer
as
truthe
is
good
/
so
falshod
is
yl
.
wherfore
what
so
euer
is
other
than
truthe
,
can
nat
be
in
a
wise
man
,
who
by
the
consent
of
al
men
is
good
.
Hauing
styl
in
my
mind
this
consideration
/
I
described
a
kinge
,
not
{per}chance
as
he
wold
haue
had
me
/
but
as
truth
&
the
trust
that
he
had
in
me
compelled
me
.
Therfore
bi
the
said
knowlege
,
of
the
which
we
so
longe
haue
disputed
/
I
set
out
&
expressed
suche
a
man
,
in
whom
the
soule
had
intiere
&
ful
auctorite
ouer
the
sensis
,
&
alway
kept
the
affectis
in
due
rule
&
obedience
,
folowyng
only
the
counsayle
of
Vnderstanding
,
&
by
that
gouernaunce
was
moste
like
vnto
god
.
This
man
I
called
a
kyng
/
although
he
had
no
more
in
his
possession
than
had
Crates
the
Theban
.
And
if
that
suche
one
were
by
the
free
consent
of
the
people
/
chosen
or
receyued
to
be
a
principal
ruler
and
gouernour
/
gouerning
thē
in
like
maner
as
he
doth
him selfe
,
than
is
he
a
gret
king
or
Emperour
/
&
to
be
had
in
reuerence
&
honor
aboue
any
mortal
man
,
sauyng
to
god
that
excellent
honor
,
that
is
due
to
the
creator
&
first
cause
of
al
thing
.
Not
only
for
the
preeminence
giuen
vnto
him
bi
a
commun
consent
/
but
also
for
as
moch
as
by
his
knowlege
/
example
/
&
authorite
the
people
shal
dayly
receiue
of
him
an
incomparable
profite
&
benefit
/
being
allured
&
prouoked
by
him
to
set
their
soules
in
the
sayd
astate
&
authorite
,
as
they
mai
also
be
kinges
,
&
be
euer
like
vnto
god
.
More
ouer
this
kynge
by
that
knowledge
that
he
hath
of
hym self
,
he
also
knoweth
other
men
:
for
by
the
operation
whiche
procedeth
of
their
affectes
/
he
perceyueth
howe
farre
they
be
remoued
from
their
right
place
in
the
lyne
of
order
/
that
is
to
say
,
leauyng
knowlege
and
rayson
/
wherby
they
were
in
the
highest
toppe
of
the
lyne
/
they
descende
to
the
places
of
brute
beastes
by
participatyng
with
them
in
sensuall
appetites
.
And
than
wyll
he
endeuour
hym selfe
by
all
good
meanes
to
restore
them
agayne
(
if
he
maye
)
to
theyr
propre
place
in
Ordre
.
¶
Also
suche
a
kynge
stablysshed
in
the
sayde
knowledge
,
can
neuer
be
deceyued
by
his
moste
pernicious
or
mischeuous
ennemyes
/
whiche
be
flatterers
and
glosers
,
by
whome
princis
be
deuoured
alyue
/
and
their
soules
vtterly
consumed
with
moste
mortall
pestilence
,
wherwith
their
countreis
and
people
be
also
in
perile
to
be
loste
&
destroyed
.
For
as
sone
as
either
in
their
counsailes
/
or
in
their
praises
&
dispreises
/
or
in
their
owne
order
of
liuing
/
he
by
the
said
knowlege
perceyueth
and
noteth
/
to
what
affectis
they
be
inclined
,
he
awaytith
them
/
and
by
auoydinge
their
companie
eskapeth
their
snares
.
¶
Finally
to
the
intente
that
the
excellencie
of
suche
a
kynge
shulde
be
more
euident
/
like
as
I
dyd
sette
out
while
ere
knowlege
by
Ignoraunce
(
for
euery
thinge
sheweth
moste
perfectly
,
and
after
the
common
prouerbe
of
marchantis
,
best
to
the
sale
,
whan
●t
is
ioyned
or
compared
with
his
con●rary
)
I
beganne
to
describe
a
tyrant
,
which
in
euery
thing
,
&
(
as
I
might
●ay
)
by
rule
/
repugneth
and
is
moste
vnlike
vnto
the
sayde
kynge
/
whose
●oule
rulith
not
/
but
excludinge
from
●●r
,
Knowlege
and
Raison
,
suffreth
●ir
selfe
to
be
gouerned
bi
the
sensis
/
●nd
obeyeng
to
the
folishe
affectis
le●●th
them
leade
hir
out
of
hir
highe
●lace
in
the
lyne
of
Order
,
into
a
more
●ase
degree
,
and
to
be
made
equal
or
●nferior
to
beastis
,
and
to
lose
the
figure
or
image
of
God
/
wherī
she
was
●reated
:
and
by
that
transformation
she
loseth
also
Vnderstandynge
/
soo
that
a
Tyraunt
,
is
wyllyngly
taken
in
the
sayde
snares
,
whiche
a
kynge
doeth
escape
,
and
perceyuethe
not
that
he
is
deceiued
,
vntyll
he
sensibly
feleth
some
greuous
damage
.
And
if
any
man
experte
in
the
sayde
knowlege
/
of
a
syncere
loue
that
he
bereth
towarde
hym
,
wolde
warne
hym
of
the
sayd
snares
,
and
perchaunce
shewe
them
vnto
hym
,
as
they
be
layde
:
yet
knowledge
and
Rayson
the
two
eyen
of
the
soule
,
beinge
put
oute
with
affections
,
And
Vnderstandynge
hir
chiefe
counsailour
beinge
excluded
,
the
man
gyueth
no
credence
,
but
rebukyng
perchaunce
his
mooste
assured
frende
that
warned
hym●
suffreth
gladly
hym selfe
to
be
taken
in
the
snare
of
Hipocrisye
or
Dissimulation
,
where
for
lacke
of
libertie
he
shal
be
constrained
to
abide
all
daungers
,
whiche
moughte
hap●en
vnto
hym
.
And
he
that
is
suche
one
/
howe
poore
so
euer
he
be
,
he
is
a
Tyraunt
,
and
if
he
haue
rule
ouer
other
/
the
more
is
he
vnlyke
vnto
god
,
sens
by
god
/
man
is
made
and
preserued
,
by
crueltie
and
ylle
exaumple
manne
bothe
in
bodye
and
soule
is
distroyed
.
¶
This
description
kynge
Dionyse
mought
not
abyde
to
here
,
but
thinkynge
the
tyme
loste
that
I
hadde
spente
for
his
profyte
,
sayde
that
these
were
but
wordes
of
ydell
dotardes
/
wherby
hir
semeth
that
he
vnderstode
not
my
wordes
/
for
if
he
hadde
,
he
wolde
haue
thanked
me
,
for
declarynge
that
thynge
so
playnly
vnto
hym
,
which
he
had
so
longe
desyred
to
here
/
that
is
to
say
wysedom
/
which
(
as
we
two
be
agreed
)
consysteth
in
knowledge
.
Or
elles
he
required
some
acte
of
me
to
be
●hewed
,
whiche
agreinge
with
my
wordes
shulde
approue
me
to
be
a
wise
man
,
acording
to
his
first
opinion
.
Howe
sayst
thou
,
was
it
not
for
one
of
these
causes
,
that
he
spake
those
wordes
vnto
me
?
AR
.
Yes
in
good
faith
,
I
suppose
that
veryly
.
PLA
.
We
were
agreed
while
ere
,
that
he
had
nede
of
me
,
whanne
he
sent
for
me
,
and
therfore
he
desyred
to
se
me
and
to
speake
with
me
:
but
whan
I
was
with
hym
/
although
I
endeuored
my selfe
to
satisfy
hym
of
that
which
he
had
nede
of
/
&
so
moch
desired
/
yet
if
he
did
not
vnderstand
what
I
sayd
,
in
dede
my
wordes
were
in
y●le
.
I
put
case
Aristippus
/
that
one
of
the
philosophers
of
Inde
or
of
other
countrayes
speakynge
no
greke
had
come
vnto
him
/
whom
he
wold
haue
required
by
an
interpretour
to
haue
taught
hym
wysedome
,
howe
shulde
he
haue
instructed
kynge
Dionise
to
haue
satisfied
his
gentyl
desyre
?
AR
.
Howe
els
but
by
an
Interpretour
.
PLA
.
What
yf
zeno
Eleates
after
that
he
had
byt
of
his
owne
tongue
,
and
spyt
it
in
the
face
of
the
tyrant
that
tourmented
him
,
had
bene
sente
for
to
kynge
Dionise
,
whom
he
wolde
haue
desyred
to
teche
hym
wysedome
,
howe
shulde
zeno
/
whiche
lacked
his
tongue
,
satisfie
/
the
request
of
so
good
a
prince
and
so
well
disposed
?
AR
.
I
knowe
not
howe
,
except
it
shulde
be
by
signes
and
tokens
.
Whiche
were
a
diffuse
way
to
instruct
a
man
in
so
high
●
lernynge
.
PL
.
Yes
/
he
mought
do
it
sooner
by
wrytyng
.
AR
.
Ye
that
is
truth
.
But
I
ment
the
answering
his
demande
without
any
tarying
.
PLA
.
Yet
than
perchance
,
he
shuld
also
haue
nede
of
an
interpretoure
,
that
knewe
his
tokens
,
leste
kynge
Dionyse
,
whiche
had
not
bene
vsed
vnto
them
,
shulde
not
vnderstonde
what
he
ment
by
them
.
But
supposest
thou
Aristip
.
that
any
man
can
better
interprete
an
other
mans
sentence
/
eyther
spoken
in
a
strange
language
,
or
signified
by
tokens
,
than
I
coulde
expounde
myne
owne
intent
or
meanynge
:
AR
.
Nay
surely
.
For
euery
wise
man
is
of
his
owne
sentence
the
beste
expositour
.
PL
.
And
if
it
be
expouned
sufficiently
in
a
few
wordis
,
it
is
the
more
commendable
.
AR
.
Ye
that
is
sure
.
PL
.
Mought
I
haue
vsed
any
playner
and
shorter
waye
/
than
in
fewer
wordes
than
king
Dionise
reproued
me
with
to
remembre
him●
that
in
his
owne
wordis
he
mought
deprehende
that
thing
that
he
soughte
for
/
sens
that
whiche
I
spake
before
was
in
his
owne
language
,
and
therfore
he
vnderstode
the
wordes
sufficiently
?
and
if
there
were
ani
thing
which
he
vnderstode
not
,
it
was
in
the
sentence
.
ARIS
.
What
meanest
thou
therby
?
PLA
.
Mary
I
wyll
telle
thee
.
In
the
definition
of
a
kynge
I
instructed
hym
howe
he
mought
be
in
the
hygheste
dignitie
nexte
vnto
god
/
and
also
in
mooste
perfecte
suretie
,
whiche
was
no
smalle
benefite
of
so
poore
a
persone
as
I
am
to
gyue
to
a
prince
.
Wherfore
if
the
eyen
of
kynge
Dionyse
soule
,
Knowledge
and
Rayson
,
had
not
ben
out
,
he
shulde
sone
haue
perceiued
the
sayd
benefite
,
and
like
a
noble
manne
haue
gyuen
to
me
thankes
,
whiche
I
well
deserued
.
And
in
the
description
of
a
Tyraunt
I
warned
hym
of
al
dangers
/
wherby
he
mought
lose
the
sayd
dignitie
.
In
the
which
two
declarations
was
holly
comprehended
all
that
/
for
the
whiche
he
so
moch
desyred
to
se
me
.
And
all
this
whyle
I
knewe
not
,
but
that
he
had
ben
a
good
manne
,
bycause
he
desyred
to
knowe
that
/
whiche
thou
haste
granted
is
good
,
that
is
to
saye
/
wysedome
.
Nowe
whan
he
gaue
not
to
me
condigne
thankes
,
as
my
benefite
deserued
,
but
accompted
me
to
haue
bē
idle
,
whiles
I
instructed
him
,
than
it
semed
/
that
Vnderstanding
was
absent
&
fled
from
the
soule
,
&
that
he
rulid
not
as
a
king
but
that
he
was
rulid
bi
his
affections
:
Wherfore
his
ingratitude
declared
his
wordes
to
sauour
of
tiranny
:
whiche
I
rehersed
vnto
him
to
thintent
that
he
perceyuynge
by
my
wordes
in
what
perylle
he
was
in
/
mought
by
the
remembrynge
of
my
fyrste
instruction
concernyng
a
kyng
,
reuoke
〈◇〉
vnderstandynge
,
and
subduynge
the
affectes
,
be
e●tesones
restored
vnto
his
dignitie
.
Howe
sayste
thou
,
consyderynge
well
all
that
,
whiche
is
before
sayde
,
were
my
wordes
ylle
as
they
were
spoken
?
AR
.
Nay
,
as
thou
haste
declared
them
,
but
yet
me
semeth
they
were
very
sharpe
.
PL
.
wotest
thou
what
makethe
the
to
thynke
so
?
bycause
they
were
shorte
.
But
thou
muste
consider
,
that
he
that
lacketh
,
in
that
〈◇〉
he
doeth
lacke
/
he
is
inferior
to
him
of
whom
he
desireth
it
/
wherfore
in
as
moche
as
kyng
Dionyse
to
haue
benefite
of
me
,
became
my
herer
/
he
was
inferior
vnto
me
.
And
therfore
respecte
ought
to
be
alway
hadde
to
that
,
whervnto
the
raison
extendeth
,
and
nat
to
the
astate
of
the
persone
that
hereth
.
And
that
I
alwaye
consydered
.
And
therfore
spake
I
as
I
dyd
to
kynge
Dionise
.
Yet
did
I
it
with
suche
a
temperance
/
that
if
he
had
not
bene
a
Tyraunt
in
dede
/
he
wolde
neuer
haue
bene
discontented
.
For
I
dyd
not
calle
hym
a
tyrant
or
reproched
him
of
any
tyranny
:
But
only
sayd
that
his
wordes
sauored
of
tyranny
.
¶
I
put
the
case
thou
gauest
to
me
wyne
oute
of
a
vessell
/
and
whan
I
had
dronke
of
it
,
I
wolde
say
that
it
had
a
sent
of
mustynes
/
it
argueth
not
that
the
vessell
in
musty
.
For
perchance
within
fyue
or
sixe
days
that
sent
wyll
be
gone
,
&
the
wyne
wyll
drynke
clene
and
gentilly
.
And
therfore
I
suppose
for
my
wordes
thou
woldest
not
be
angry
.
What
if
that
kynge
Dionise
had
desired
me
to
teche
hym
Rhetorike
:
And
whan
I
herde
hym
declame
,
or
saw
his
writyng
,
If
I
fyndinge
any
faute
in
his
wordes
wolde
warne
hym
in
this
wyse
.
Syr
your
wordes
do
fauour
of
to
moche
arrogance
,
or
that
they
sauored
of
sewet
and
payntinge
,
or
be
lyke
vnto
apples
of
the
deed
so
/
which
be
delicate
in
colour
without
but
within
ther
is
nothing
but
coles
and
powder
vnsauery
.
Reuokynge
hym
therby
to
suche
rules
as
I
had
before
radde
vnto
hym
,
wherby
yf
he
wold
be
diligent
,
he
shuld
bringe
the
forme
of
speakynge
and
writing
into
a
perfection
.
Supposist
thou
/
that
this
maner
of
instruction
shulde
prouoke
kynge
Dionyse
to
be
angry
with
me
?
ARISTIPPVS
.
No
,
For
hir
were
no
rayson
.
PLATO
.
Than
hath
he
not
so
sharpe
a
wytte
as
thou
haste
supposed
,
sens
he
perceyuethe
not
,
howe
moche
the
lernynge
of
wysedome
,
excedeth
the
lernynge
of
Rhethorike
.
And
therfore
he
that
techeth
wysdom
ought
to
be
of
a
greater
auctoritie
,
than
he
which
techeth
Rhetorike
.
And
therfore
sens
thou
doest
confesse
that
king
Dionyse
in
lernyng
Rhetorike
wold
take
in
good
worth
/
what
so
euer
I
wolde
say
,
in
correctyng
his
wordes
concernynge
eloquence
:
Howe
moche
more
ought
he
thanne
to
take
in
good
{per}te
those
wordis
that
I
spake
,
in
correctynge
his
wordes
,
wherby
he
semed
to
refuse
wysdom
/
whiche
a
lytle
before
he
so
moche
couaited
to
here
declarid
?
And
one
thing
mought
haue
contented
him
:
that
al
that
I
had
spoken
was
at
his
desire
&
for
his
commodite
.
Where
if
I
had
purposed
to
haue
gotten
any
thinge
by
hym
,
my
wytte
was
not
so
sengle
,
but
that
I
knewe
howe
to
speke
wordes
as
well
as
thou
,
whiche
shulde
delyte
hym
.
But
whan
he
demed
me
to
be
a
wyse
man
,
he
with
that
opinion
bounde
me
that
I
coude
not
deceiue
hym
.
AR
.
In
good
feithe
and
that
is
very
well
spoken
.
But
per
aduenture
thou
spakeste
to
soone
.
And
if
thou
haddi●t
forborne
a
day
,
two
,
or
thre
,
vntill
his
fume
had
ben
passed
,
and
that
he
had
vsed
e●tsones
with
the
some
familiaritie
:
peraduenture
thi
wordes
wold
haue
ben
more
easely
taken
,
and
thervnto
thou
shuldist
haue
founden
more
oportunitie
.
PL
.
But
take
one
thynge
with
the
Aristippus
,
In
the
office
of
a
wise
man
,
that
worde
(
Peraduenture
)
is
neuer
herde
spoken
:
〈◇〉
peraduenture
,
had
●
wyste
.
No
more
than
in
the
ende
of
his
workes
these
wordes
,
Had
I
wist
.
For
he
hath
alwey
the
thre
times
in
remenbrance
,
Time
present
,
tyme
passed
,
and
time
to
come
.
And
referringe
all
thing
to
necessarie
causes
,
or
(
as
I
sayde
longe
a
gone
)
vnto
Prouidence
/
reputeth
nothing
to
Fortune
.
Therfore
the
deferringe
of
tyme
shulde
haue
nothinge
auayled
/
but
rather
shulde
haue
ben
the
cause
of
moche
damage
.
AR
.
How
so
I
praye
the
?
PLA
.
Take
hede
/
&
I
shall
tell
the
.
Thou
hast
graunted
al
redy
,
that
kynge
Dionyse
desired
to
se
me
,
to
the
intent
that
in
beholding
and
hering
me
/
he
mought
perceiue
,
whether
I
were
a
wise
man
or
no
:
and
than
desiring
me
to
describe
vnto
hym
the
excellencie
of
a
kinge
,
supposist
not
thou
that
he
made
that
requeste
vnto
me
for
some
laudable
purpose
?
ARI
.
Yes
doubtles
.
PL
.
Thynkynge
that
by
no
question
he
mought
either
proue
me
more
soner
to
be
a
wise
man
/
or
els
that
he
might
lerne
more
wisedome
.
ARIST
.
I
thinke
bothe
for
the
one
&
the
other
.
PL
.
Thou
hast
not
denied
hitherto
,
but
that
wisedome
,
which
kinge
Dionyse
supposed
to
be
in
me
/
is
in
the
knowledge
that
I
haue
declared
:
what
remained
than
to
proue
me
to
be
a
wise
man
?
doest
not
thou
remembre
that
we
were
agreed
while
ere
that
hir
was
operation
?
AR
.
Yes
mary
do
I.
PL
.
And
that
operation
was
parte
of
that
whiche
kyng
Dionyse
desyred
to
knowe
,
and
not
onely
parte
but
also
the
principalle
portion
.
ARIST
.
It
hath
hytherto
agreed
so
with
rayson
.
PLA
.
If
I
hadde
holde
my
pecae
,
and
sayde
nothynge
,
after
that
kynge
Dyonyse
hadde
spoken
/
what
shulde
haue
insued
of
all
myne
instruction
?
AR
.
I
suppose
nothynge
.
For
he
wolde
haue
lette
the
departe
without
thank
or
damage
,
and
that
whiche
thou
haddest
spoken
shuld
haue
bene
lyghtly
forgotten
.
PLATO
.
And
than
his
wordes
hadde
bene
verefyed
/
that
my
wordes
hadde
ben
ydelly
spoken
.
But
howe
sayst
thou
/
supposeste
thou
that
he
sayde
trewely
?
ARIST
.
Naye
in
good
fayth
.
For
me
semeth
that
thy
description
of
a
kynge
was
wonderful
true
and
necessarye
,
and
also
therin
was
the
knowledge
,
wherof
thou
haste
treated
compendiously
/
and
playnely
declared
.
And
me
thinketh
that
the
wordis
that
kynge
Dionise
spake
,
besemed
not
a
kyng
,
but
were
moch
rather
the
wordes
of
one
that
lacked
that
knowledge
,
wherin
is
wysdome
.
PLATO
.
Nowe
I
am
glad
Aristippus
,
that
I
fynde
in
the
so
moche
conformitie
in
raison
.
Than
sens
these
vngentyll
wordes
of
kyng
Dionise
besemed
not
a
kyng
to
speke
it
appereth
that
they
besemed
hym
that
was
contrary
vnto
a
king
/
whiche
is
a
Tyrant
.
And
being
the
wordes
of
one
that
lacked
knowlege
/
it
accordethe
also
that
they
were
the
wordes
of
one
that
was
ignoraunt
/
and
Ignoraunce
is
mooste
contrarye
to
wysedome
/
and
as
I
haue
saide
transformeth
a
man
into
a
beast
or
a
monstre
.
But
what
ignorance
is
it
/
that
thou
supposiste
by
the
sayde
wordes
was
declared
to
be
in
kinge
Dionise
?
AR
.
what
other
but
that
ignorance
,
wherby
he
knewe
nat
him selfe
.
PL
.
And
what
supposist
thou
that
he
was
/
whan
he
spake
(
as
thou
hast
grantid
)
wordes
that
be
semed
a
Tyrant
?
ARIS
.
what
els
but
as
thou
hast
rehersed
.
PL
.
what
a
Tyrant
Aristippus
?
thou
spekest
nowe
more
playnely
than
I
dyd
.
God
for
bede
that
I
shulde
suffre
so
gentyll
a
prince
to
be
transformed
in
to
suche
a
monstre
/
if
I
coude
helpe
him
.
But
I
praye
the
/
whiche
benefite
woldist
thou
preferre
/
either
that
whiche
is
giuen
or
employd
furthwith
/
or
that
whiche
is
lenger
differred
?
ARIS
.
what
question
is
that
?
That
kindenesse
or
benefite
that
is
most
prompt
or
sonist
employed
,
is
to
be
chieffely
ei●emed
.
PL
.
Than
if
furthwith
&
as
sone
as
I
perceyued
the
transformation
of
gentyll
kynge
Dionyse
,
I
endeuored
my selfe
to
make
hym
to
knowe
by
his
owne
wordes
what
he
was
,
whereby
if
he
wolde
,
he
mought
by
the
expellynge
of
Ignorance
haue
ben
not
only
restored
vnto
the
forme
of
a
man
:
but
also
haue
bene
made
a
great
Emperour
by
the
well
vsynge
of
his
dignitie
.
Supposest
not
thou
that
I
dydde
as
it
be
came
me
?
and
for
that
benefite
soo
soone
offred
,
was
I
not
worthy
a
great
gramercy
?
AR
.
Yes
if
he
wold
haue
so
taken
it
.
But
or
thou
camest
to
hym
,
thou
kneweste
by
credible
reporte
,
that
he
was
obstinately
inclyned
to
all
vicious
affections
/
and
therwith
impatient
and
cruel
,
wherfore
whanne
thou
dyddest
perceyue
that
he
contemned
thi
doctrine
,
thou
shuldest
than
haue
ceassed
/
and
not
haue
offred
thy selfe
to
peryle
without
hope
of
benefite
.
PL
.
That
aduantage
onely
thou
hast
of
me
Aristippus
:
for
thou
that
doest
professe
pleasure
,
moughtest
haue
done
so
lefully
,
but
I
that
haue
professed
wisedome
&
vertue
mought
by
no
menes
haue
done
it
.
For
if
I
hadde
not
re〈…〉
vnto
hym
,
I
hadde
lefte
that
〈◇〉
declared
,
whiche
he
required
to
〈◇〉
,
whiche
by
his
owne
wor
〈…〉
,
as
by
an
example
in
other
artis
or
se
〈…〉
ces
was
playnly
set
out
and
expressed
.
And
like
wise
as
I
knewe
that
he
was
impacient
and
cruell
.
So
more
certeynely
I
knewe
that
he
had
no
power
to
indamage
my
soule
,
by
whose
operation
I
was
called
a
wyle
man
.
And
if
I
shulde
haue
holden
my
peace
than
,
it
shuld
haue
ben
for
feare
of
damage
,
whiche
mought
happen
by
his
impacience
and
crueltie
towarde
my
body
,
than
shulde
I
haue
proued
my selfe
to
haue
ben
a
foole
and
no
wyse
man
/
that
I
had
not
holden
my
peace
at
the
begynnynge
/
and
thanne
shulde
kynge
Dionise
haue
founde
no
cause
to
haue
taken
displeasure
.
But
sens
he
desyred
to
know
,
if
I
were
a
wise
manne
,
and
for
that
opinion
that
he
had
in
me
/
he
fauored
me
,
and
also
thou
doest
confesse
that
my
description
of
a
kynge
by
his
definition
/
and
also
by
comparyng
hym
to
his
contrarye
/
conteyned
that
knowledge
,
wherin
is
wysedome
:
nowe
remained
nothyng
but
operation
to
proue
me
to
be
a
wyse
man
.
Wherfore
contemnynge
or
lyttell
regardynge
that
vayne
feare
,
to
bryng
kinge
Dionise
to
knowlege
,
whiche
he
desyred
/
declared
that
my
mynde
was
not
subiecte
to
corporall
passions
,
and
consequently
not
to
sensuall
affections
,
which
mought
haue
incensed
or
stered
me
to
speake
that
thynge
that
mought
haue
pleased
kyng
Dionyse
appetite
,
whiche
was
corrupte
and
vicious
,
hopyng
to
haue
had
therby
preferment
and
singuler
fauour
:
and
herein
began
the
operation
whiche
agreed
with
my
sayde
knowledge
.
And
afterwarde
by
takyng
libertie
from
me
,
and
makyng
me
a
slaue
,
he
more
declared
mi
wordis
to
be
true
,
and
therby
had
the
larger
example
,
wherby
he
mought
the
better
haue
knowen
hym selfe
.
And
after
whan
he
herde
(
as
I
doubt
not
but
that
he
hath
)
howe
constantly
I
contemned
the
peryle
that
I
was
in
/
of
my
lyfe
at
Egina
:
he
mought
well
perceyue
that
operation
in
pacience
to
agree
with
my
knowlege
.
And
therby
he
had
fully
all
that
knowledge
of
me
,
wherfore
he
desired
to
se
me
.
where
contrarywise
,
if
I
shuld
haue
holden
my
peace
,
as
well
my
commynge
to
kynge
Dionise
had
ben
frustrate
and
vayne
,
and
his
gentylle
desyre
had
ben
vnsatisfied
,
as
also
by
my
silence
beinge
thought
(
as
raison
was
that
I
shulde
be
)
to
be
subdued
eyther
with
fere
or
affection
:
I
shuld
seme
to
condemne
min
owne
doctrine
,
wherfore
I
shuld
be
demid
vnworthi
that
good
opinion
,
that
kyng
Dionise
had
of
me
.
AR
.
Wel
Plato
in
such
experience
of
wysdome
I
wyl
not
folow
the
.
PL
.
Therfore
whan
any
aduersitie
shall
happen
vnto
thee
,
as
I
suppose
thou
haste
not
fortune
locked
faste
in
a
cof●er
no
more
than
hadde
Cresus
the
riche
kynge
of
Lidia
/
for
all
that
he
thought
that
all
goddes
and
men
were
his
frendes
,
and
yet
was
he
openly
bourned
by
Cyrus
,
whom
he
litle
fered
,
Thou
shalt
fele
both
aduersitie
&
grefe
,
&
also
make
thy
soule
subiecte
vnto
thy
sences
,
wherof
what
doth
folow
,
thou
dost
yet
remembre
what
we
haue
alredy
discussed
.
Where
I
or
any
other
by
the
said
knowlege
&
operation
thervnto
ioyned
,
shal
be
so
armed
agayn
aduersitie
,
that
what
so
euer
the
body
feleth
,
yet
the
very
man
which
is
the
soule
fealeth
no
disease
/
or
as
I
mought
say
is
neuer
inquieted
,
but
is
euer
intiere
and
in
his
true
proportion
and
figure
:
that
is
to
say
like
vnto
god
.
And
also
shall
haue
the
price
that
he
hath
deserued
,
by
vanquysshynge
of
his
aduersarye
,
that
is
to
saye
corporall
disease
or
aduersitie
.
But
nowe
Aristippus
/
sens
by
any
thynge
that
hath
happened
I
neuer
fell
from
that
place
in
the
lyne
of
order
/
wherin
god
had
set
me
,
but
my
mynde
was
euer
in
one
state
and
condicion
/
&
there
as
it
was
at
my
comming
into
Sicile
/
there
it
hath
hitherto
euer
continued
,
mayst
thou
raisonably
say
,
that
I
was
euer
lost
/
in
so
moche
as
I
was
neuer
transformed
or
out
of
that
astate
,
where
in
a
wise
man
ought
alway
to
be
?
ARI
.
No
in
good
faith
as
it
now
semeth
.
PL
.
What
sayst
thou
than
by
king
Dionise
?
Whome
instructinge
to
knowe
him selfe
I
thus
moche
displeased
,
&
in
stede
of
thanke
and
prefermente
hathe
rewarded
me
with
daunger
and
bondage
?
ARI
.
On
my
faythe
I
thinke
that
he
hath
bothe
lost
him selfe
/
by
refusynge
the
sayde
knowlege
/
wherby
he
shulde
haue
ben
delyuered
from
the
sayde
transformation
,
and
also
he
hath
moste
folishly
lost
the
Plato
,
in
puttynge
thee
from
him
,
which
by
thy
counsaile
shuldist
haue
ben
to
hym
so
royall
a
tresure
,
and
the
same
do
I
thinke
also
of
Polides
the
ambassador
,
&
of
the
Egenites
.
PLA
.
Gramercy
Aristippus
for
thy
gentylle
audience
:
nowe
be
we
come
to
the
towne
/
and
haue
made
a
good
ende
bothe
of
our
iournaye
and
also
of
oure
communication
.
AR
.
Farewell
Plato
,
and
for
my
parte
I
wolde
not
haue
lacked
it
for
the
horse
that
I
ryde
on
.
And
to
say
the
truth
it
hath
made
me
to
change
some
what
of
myn
olde
opinion
.
PLATO
.
The
nexte
tyme
that
we
●ete
I
wyl
make
the
to
change
all
/
if
thou
wylt
here
and
abide
rayson
.
FINIS
.