The prouerbes of the noble and woorthy souldier Sir Iames Lopez de Mendoza Marques of Santillana with the paraphrase of D. Peter Diaz of Toledo: wherin is contained whatsoeuer is necessarie to the leading of an honest and vertuous life. Translated out of Spanishe by Barnabe Googe.

❧The first Chapter, of Loue, and Feare. (Book 1)

1.

My sonne, whom I doe dearly loue, Vnto my wordes geue eare▪ Seeke not by rigour for to rule, Nor gouerne men by feare▪ Loue, and thou shalt beloued be. And by the same shalt doe Such worthie things, as hated thou shalt neuer attaine vnto.

The Paraphrase.

EVery wyse Oratour, as Tullie in his booke de Oratore teacheth, ought principally▪ in whatsoeuer matter he dealeth, to consider three things: That is, to make all those that shall eyther heare his speach, or reade his workes, to be well willing, vnderstanding, and mindefull. The speaker shall make his audience well willing, when he laboureth to obteyne their

fauour and good wil towardes him. For no man wil gladly geue eare to such a man, as he is afore euil perswaded of: he maketh his hearers to vnderstād, when he declareth the matter, that hee meaneth to entreate off, in shewing that it shal be profitable & com∣modious, he causeth them to be attentiue, or mindeful, when he mooueth or stirreth them vp by good meanes & inductions to be rea∣die to heare, not hauing their minds caried away with anie other matters. All these points hath this learned gentleman (folow∣ing this inscription) obserued in al his dis∣course. But especially in this first Prouerbe he hath obserued y^e first, in making him that shal reade him, wel minded towardes him, procuring his fauour & goodwil, in calling him by y^e name of his sōne & beloued. For as the Ciuil law sayth, we can name no man by a more sweet or better name, thē to call him our sonne. He maketh him to vnderstand, in shewing him howe to direct or order his life amōgst the people: he maketh him attētiue, in these wordes, where he saith, Geue eare. And the meaning and matter of this Pro∣uerbe, is the most sweet & gracious behaui∣our, that men of all degrees ought to vse in

their conuersation. And if so be, that men of gret estate & calling, ought to vse this gētle behauiour, much more ought they that are of meane degree to do it. And therfore Sene∣ca in the speach that he hath with the Em∣perour Nero (as he bringeth in, in his 9. Tragedie) when the Emperour did striue to gouerne rather by feare then by loue, and commaunded sundrie things to be done by force and disorder, to the ende the people should feare him: because Seneca did there∣fore greately blame him, the Emperour tolde him, that whatsoeuer he did, he ought by reasō for to do, for the sword was it that defēded the Prince. Seneca answeared, that the faith and true allegiance of his subiects would better defend him.* 1.1 The Emperour replied, That it is good that the Prince bee feared. Seneca answeareth: it is better that he be beloued. The naked sword (saith Ne∣ro) shal make them doe what I wil haue thē. Beware, saieth Seneca, you neuer fall into suche an errour. The Emperour answereth, I wil force the people to feare mee. Surely saith Seneca, that which you force and com∣pell the people to doe, they will verie hard∣ly suffer. And therefore it is not meete

that anie person (as is sayde) especially suche gouernours as are vertuous and iust, should vrge or force any thing agaynst the good will of the people, much lesse that priuat persons should in their conuersation one with an other doe it. For (as Seneca in his thirde Epistle sayeth, whereas hee sheweth the deliberation that a man ought to haue in the getting and keeping of his friende) If thou wilt be beloued, loue, or as the Prouerbe sayeth, By loue thou shalt doe, that hated thou shalt neuer at∣tayne vnto. For there is nothing in the world that is sought w^t loue, either by the prince of his subiecte, the Lorde of his te∣nant, or the friend of his familiar, but it is easily obteined. For as Virgill saith in his Bucolikes. Loue ouercōmeth al thinges, insomuch is for the great loue that the Al∣mightie bare vnto mankinde, hee sent his only begottē sonne, to take our flesh vp∣pon him, and to die for vs, that he might beare our faults and infirmities (as Esai saith,) and suffer for our offences. And therefore if loue coulde cause God to abase himselfe to be conuersant with man, and to doe that, which might chiefly auayle vs,

being euerlasting and most perfect, and we mortall, and imperfecte: what shall it not doe in the companie and conuersation of one man with an other? Whereuppon Valerius in his thirde booke in the title of Loue and delight, writeth that Damon and Pithias, two of Pythagoras his schollers, bare so great loue and affection one to the other, as when Dionisius of Sarragos would haue put one of them to death, he see∣yng that there was no remedie but needes he must dye, required that hee might haue libertie to goe home to dispose & set in or∣der suche thinges as hee had, promising to put in sureties for his returne, at what day soeuer he woulde appoint him. Dionisius supposing that none so faithfull a friēd could be found, that in such a case woulde become suretie, to the hazard of his life, and all that he had, aunsweared, that he was content to giue him leaue & time to goe to his house, so that he put in such suretie as hee promised: whereuppon he left him for suretie his o∣ther friende. And as the last day was now come, wherein the condemned person was bound to returne, & to suffer his determined death, all those that were present did count

a great follie in him that woulde in suche a case become suretie, & hazard his life for an other, how great soeuer the friendship was betwixt them. But the partie that was suretie did no whitte distrust the fidelitie of his friende, nor repent him any whitte of his suretyshippe. Nowe as they were all gaping and gasing to see the ende of the matter, at the last day, and euen in the last houre, commeth the condemned man, wher∣at Dionisius was greatly astonished, and for the great faithfulnes & loue, that he saw betweene them, pardoned the partie that he had condemned, and desired them both, that they woulde vouchsafe him for a third into their friendship. Wherby it is euident, that loue is of so greate a force, that it for∣ceth such men as be true friends, to venter & giue their liues the one for the other. So that very well saith the Prouerbe: Loue, and thou shalte beloued bee. For Se∣neca in his thirde Epistle affirmeth, that nothing doeth more trouble a man in his prosperitie and wealth, then to thinke that they can neuer bee to him good and faithfull friendes, to whom he himselfe hath neuer been good. Howe manie

kindes of Friendshippes there bee, and howe some bee friendes for Commoditie sake, others for pleasure and delight, o∣thers for vertue and honestie, howe some bee sworne friendes, and what difference there is betweene Loue and Friendship, because I will make no long processe, I leaue here to speake of. Of all which both Aristotle in his eight booke of his E∣thickes, Tullie in his booke of Friend∣shippe, and Seneca in his nienth Epistle, do largely and thorowly discourse. I should al∣so here declare, how we shoulde behaue our selues in getting of friendes, and hauing once gotte them, howe to continue them. Whereof Seneca intreateth in his 3. Epi∣stle: whyther, for auoiding tediousnes, I referre the Reader.

2.

Who can assoile the man thats dread from care and deadly feare? If any reason, minde, or witte in him that dreads appeare? Esteeme, and thou shalt be esteemed: for feare is to the sense A griefe that cannot be exprest, a deadly pestilence.

The Paraphrase,

IN this prouerbe the Marques his minde is, to prooue by natural reason, that which he hath written in the former prouerbe, that is, that men ought to be gētle and eurteous in their conuersations, and that they ought not to doe anie thing by force or feare, but rather by loue and gentlenes. He also set∣teth down the inconuenience that foloweth to him that had rather be feared then loued, saying: Who can assoyle the man that is dread from care and deadly feare, &c. For if he that feareth, haue not altogether lost his discretion and vnderstanding, he wil not feare him that he feareth: For he may e∣sily vnderstand, that he, that liueth in dread, will seeke by all the meanes to be deliuered of him y^t he feareth. For feare (as Aristotle saith in the 3. booke of his Ethiks) is a con∣tinuall looking for the harme that shal hap∣pen. According to which, such as feare o∣thers, do continually looke to receiue harme at the handes of those whom they feare, or to escape the euill that they looke for. They imagine how they may preuent, in doing of euill, them of whom they thinke to receiue

euill: And therefore in the speache that Thyestes the Sonne of King Pelops hath with his sonne Philistines, where his sonne requireth him to forsake the place of his banishment, and to come and gouerne and liue together with his brother Araeus (as Seneca sheweth in his seconde Tragidie) where Thyestes doth shew the reasons, that moueth him rather to liue in a poore estate, then to be a man of greate place & authori∣ty, saying, While I liued in princely state and maiestie, I was neuer free from fea∣ring of those that feared me, yea and many times I was afraide of the very sword that hung by mine owne side, least in the ende I should come to be slayne with it. And after∣warde, Oh what a great happines is it, not to be feared of anie, to sleepe soundly vpon the grounde, and to eate in safety the meate that is prouided. Poison is presented in golden cuppes: meaning, that it is not ge∣uen to the poore labourer that drinketh in earth or wood, but to great estates, that drinke in golde geuen by those that feare them, and by such as they haue good cause to feare. And therefore Tullie saieth, in his booke of Friendship, that in the life of Ty∣rantes,

which be such as gouerne by force and feare, more then by loue, there can be neither faith, loue, nor stedfast friendshippe. To the Tyrant all thinges are suspicious, and euerie thing ministreth, vnto him occa∣sion of sorrowe and care. And it followeth: Who can loue him whom he feareth, or him of whō he knoweth he is feared? With this agreeth that, which Boetius in his third booke of Comfort writeth, that such as are guarded with men of warre, stand in dread of those, whom they seeme to make affraide. And therfore wel sayth the Prouerbe, That feare is a deadly griefe vnto the sense. Which is verified as well in the person that feareth, as in him that is feared. It is written of Dionisius, as Boetius in his 3. booke of Comforte witnesseth, that hee was a great Tyrant, and such a one as by ty∣ranny and crueltie subdued many countries, and did manie harmes and mischiefes, who as he sought to gouerne by tyrannie and force, it is most like hee was rather feared then beloued. It is written, that a special friende of his comming to see him, told him, that he had great cause to thinke him selfe happie, in that he had atteyned to so greate

and so hygh estate as hee was in: Dionisius made no answere at all, but bad him to din∣ner, where ouer the chaire where his ghest should sit, he caused to be hanged, by a verie smal thred, a weightie and a sharp pointed sword, in such sort as his friend being set, the sword hung directly ouer the crowne of his head, so as if the thred brake, it was sure to run thorow him, & thus caused him to sitte down to dinner: who al the while that he sat, sweat for feare, least the thread breaking, the sword should fal vpō him & destroy him. Di∣onisius caused him with sundrie dishes to be deintily and delicately serued: the borde being taken vp, he asked his ghest if hee had not pleasantly dined? Who answeared him: what pleasure coulde I haue at my∣meate, seeing the swoorde by so small a stay hanging ouer my head, and still looking for the losse of my life, whensoeuer the thred should breake? Loe saith Dionisius, such is the life of all tyrantes, who for the mis∣chiefes and tyrannies that they have doon, and for feare of those whom they haue of∣fended and wronged, doe liue continually in feare and in dread, and doe looke euerie howre for eyther death, or some great dan∣ger,

touching y^e which I haue made a more large discourse in my Commentaries vpon the Prouerbes of Seneca, in the Prouerbe that beginneth, He that alwaies feareth, is euerie day condemned. To the which be∣cause I wil not be long, I referre the reader, since the Marques hath well concluded in this Proueth, where he sayth, Esteeme, and thou shalt be esteemed: meaning, that it lyeth in thine owne power to be feared, or to be loued, and that feare is a deadly grief to the sense, of which euerie man will seeke to ridde him selfe with as much speede as he may.

3.

Great Caesar as the stories tell, most cruelly was slaine, And yet the woorthiest conquerour, that in the world did raigne. Who on the earth so mightie is, that when he is alone, Can of himselfe doe any more, then can a seely one?

The Marques.

CAesar (most woorthie prince) he that is heere mencioned, was called by the name of Iulius, and of others Caius, the selfe same that passed the Rubicon against Pompey, as Lucan writeth in his booke of the Ciuill-warres, who after the death of Pompey and Cato, triumphing with great pomp in the citie of Rome, and taking into his handes the common treasurie, behaued himselfe with such pride and outrage tow∣arde the Citizens, that they coulde by no meanes abide him: and as his hautinesse was thought of them intollerable, they conspired to kill him, which treason of theirs they did no long time delay. The chiefe of this conspiracie, were Brutus and Cassius, as is more at large set foorth by Eutropius in his booke of the Emperours of Rome. Valerius Maximus doeth also recorde the same, and Iohn Boccace in his booke of Ladies, where he entreateth of the vertues of women, commending Porcia the daughter of Cato, and wife of this Brutus.

The Paraphrase of the doctour.

IN this Prouerbe the Marques proueth by familiar example, that which hee hath shewed in the Prouerbe before by naturall reason. For as Aristotle saith in the second of his Rhethorikes: In the workes and ac∣tions of men, that which commeth after, doeth commonly resemble that, which hath been done before, & therfore it is a cōmon vse with writers, when they woulde per∣swade or haue their doinges well thought of, to bring in examples of thinges that in the like case haue happened. And for the same cause the Marques hath in this Pro∣uerbe made mention of that which happe∣ned to Iulius Caesar, whose doinges are largely set out by Lucan, in his booke that hee wrote of the ciuill warres. This Iu∣lius Caesar by force and tyrannie sought to aspire (which nothing appertained vnto him) to the gouernement of Rome, and subdued and ouercame both Pompey, and all his fauourers, who fought for the lawes and liberties of their countrie. In the pro∣secuting whereof Caesar slue manie, disin∣herited a great sorte, and iniuried a num∣ber.

And for the mainteining of this his tyrannicall iurisdiction, hee was forced to make himselfe to be feared, to the intent hee might keepe them from rebelling. But for al that euer he could doe, two gentlemē citi∣zens of Rome, whose names were Brutus and Cassius, conspired against him, and in the Parliament house where he mistru∣sted no such thing, sette vpon him, and siue him, giuing him, as it is written, foure and twentie woundes, whereof he presently died: and therefore the Prouerbe sayeth. Great Caesar as the stories tell: and so sai∣eth Lucan, most cruelly was slayne. Al∣though hee was a mightie Prince, and had a strong and a puysant garde: yet at the time that Brutus and Cassius trayte∣rously murdered him, they found him with∣out anie of his friendes or seruantes all a∣lone. It followeth. Who on the earth so mightie is, that when hee is alone, can of him selfe doe anie more, then can a seelie one? That is to say, though a man be neuer so mightie, yea, though he be a king of many landes and countries, yet is he but a man, and for his owne per∣son can doe no more then a man maie

doe. And although we reade in the second booke of the Kinges, that the person of a King in an armie, is of more value then a thousand souldiers: and that the death of a Prince or a Captaine, is more hurtfull to an armie, then y^e death of a thousand others, because of the worthinesse of the Prince or Captaine: yet, as S. Hierom in one of his Epistles affirmeth, though in the ordering of a battaile, the worthinesse of a Prince or a Captaine is chiefly considered, when it comes to the fight, not the degree, but the dooinges of euerie partie, is respected: for when it commeth to the shout, the force and prowesse of euerie one is his safegarde, be he King or Emperour: If he fight not as he ought to doe, he is of none account. And though he be neuer so valiant, being but one man, he can, as the Prouerb is, do no more then an other man.

4.

Howe many haue I seene, by loue aduaunced hye? But many more I haue beheld cast downe for tyranny.

For vertuous minds in bōdage brought, will slacke no time, but trie By all the force and meanes they can, to come to libertie.

The Paraphrase.

FOr the proofe and confirmation of that which goeth before, the Marques affir∣meth, that he hath seene in his time great numbers aduaunced and set vp by loue, and manie ouerthrowne and tumbled downe, that haue sought to rule by feare, which proofe in hauing had the experience, is the truest and certainest that may be. For easier shall we be deceiued by olde recordes, or sooner erre in trusting our owne naturall reason, then faile in knowledge of the truth, in a thing that we haue had experience of. And therefore is it commonly sayd, that ex∣perience is the mother and mistresse of all things: and as Aristotle in the first of his Phisickes sayeth, If any that be wise doe erre, touching their opinions in learning, they may well be called backe againe, and brought to the knowledge of the truth, by natural reason and perswasion. But he that

denieth that which he seeth with his eyes, heareth with his eares, and knoweth by the triall of his other senses, with suche a one we ought not to dispute: For he that denieth his senses, is altogeather without sense. And therfore the proofe that is made by experience, is most strong and assured. The Marques saieth, that in his time he hath seene many aduaunced by loue. Loue bringeth with it, vnitie, Peace, & concorde: where feare alwaies causeth hatred, as is witnessed afore by the testimonie of Tullie, in his booke of Friendship, howe great the force of friendshippe and concorde is, may easily be knowne, by the harmes that a∣rise of discention and discorde. Which our Sauiour in the Gospel expresly shew∣eth, where he saith, That euery kingdome diuided within it selfe, shalbe destroyed. and come to nothing: & suche as liue in peace and amitie, do prosper and encrease. And Salust in the conspiracie of Cateline saith, that by loue and concord the smal∣lest thinges that be, encrease, and growe to be great, where by discorde, great and mightie thinges decay, & come to nothing. For vertuous minds in bōdage brought, will slacke no time to trie by al the force

and meanes they can, to come to liber∣tie. It is lawful for euery man by the lawe of nature to defend his life, his goodes and his good name, by al the meanes & waies that he may: Insomuch as if any man will kill me, it is lawful for me for the safegard of my lyfe, to kill the partie, that doth so as∣sault me, neither ought I to forbeare (as the lawiers saie) till I be stricken or hurt, for it is yenough for me the feare y^t I am in to be murthered, and that yf I kill him not, I am sure to be slaine my selfe. In so much that it hath been the opinion of some Doc∣tours. That if I stande in feare of a migh∣tier man then my selfe: and knowe that whersoeuer he meete mee, he will kill me, and am not able to stand vppon my guard, nor to bande with him, in this case I am not bounde to forbeare, but may kill him, at the best aduantage that I can take him. The lyke opinion is of some Doctors that yf I be wrongfully deteyned in prison, and stande in feare of some violence or vniustice, that in this case I may lawefully breake prison, and if a iudge shall wrongfullie condemne me,

whereby I shall greatly bee damnified in my person, and that the execution be out a∣gainst me, it shall be lawfull for me to as∣semble my friendes and my kinsmen, and to resist the officer, vsing all the meanes I maye to saue my bodie and my goodes: yea, I may hurt the other in the defence of my goodes, and the sauing of my credite. For as the Doctours saye, if I remaine in anie place, and knowe that mine ene∣mie is comming to doe me some mischiefe, and that it shall bee greatly hurtfull and a∣gainst my credite, to go from the place, that I neede not to depart, but maye well ta∣rie there: and if the other assault mee, if I kill him, I am not to bee punished. And the reason is, that for the greate feare that I am in, it is lawfull for mee to saue my selfe, and my credite, as well as I may. And this is it, that the Prouerbe meaneth, that vertuous mindes in bon∣dage brought. And therefore hee sayeth, Vertuous or good men: because the iniu∣rie is not so great that is done to a raskall, or a lewde person, as that which is done to a vertuous or a godly man. And though such a man of a vertuous minde, will

beare as much as maye bee, yet beeing vniustly wronged, and euill dealt withall, and put in feare, hee slackes no time to trie by all the meanes and wayes he can, to come to libertie.

5.

O sonne, be milde and amiable, lay loftie lookes aside: The hautie and disdainfull man the Lorde can not abide. Of wicked and malicious men auoide the companie, For all their doings tende to strife, and ende with villanie.

The Paraphrase.

IN this Prouerbe, the Marques goeth aboute to beate downe all manner of hau∣tinesse and pride of minde, shewing the greate misliking, that the Lorde hath of all such, as are prowde and disdainfull: As Dauid in his Psalme sayeth: That the Lorde resisteth the prowde, and giueth grace to those that bee humble and meeke. And Solomon in his Prouerbes affirmeth, that after pride commeth al∣waies

a fal, & he that hath an humble heart, shal come to great honour: & this is it that the Prouerbe meaneth, That euery man ought to be amiable. That is gentle and lowly in his speach, & not hautie, not proud, nor disdainful: It is writtē in a booke of the commendations of Caesar, that he neuer said to any Gentleman, get you away. But come you hither. And in the first booke of the wor∣thie acts of Philosophers, it is written, that the great Caesar passing by a court of iudge∣ment, where haply was arrained an ancient Gentleman that had somtime serued him in his warres, which Gentlemā when he per∣ceiued the Emperour, cried vnto him, & be∣seeched him to alight & to helpe him that he might be deliuered frō his false accusers, the Emperor willed a learned aduocate y^t stood by, to take his cause in hande, & to do the vt∣termost he coulde for him for his sake. The poore Gentleman seeing the matter so put of, said with a loude voice: Caesar, when you were in the field, & like to be troden downe of your enimies, I did not in your danger serue you by a Proctor: but with y^e great ha∣zard of my own life, I fought for y^e defence of your person, at which bāquet I receiued these wounds for you: & there withal shewed

his woūded body.* 1.2 Which words when Cae∣sar had heard, without any pride or disdain, he presently alighted, & cōming himselfe to the barre, defēded his cause. For he thought it a part not onely shamefull, but most vn∣thākful, if he should not haue done as he did? And when the whole assembly did greatly wonder at this noble & worthy deed, he said, that the Prince that sought not to bee belo∣ued, of his subiects, did neuer truly loue thē, and to this end the Prouerb sheweth, what great good it bringeth to be louing and not high minded, & how greatly God doth hate the proud and the disdainful, who much dis∣pleaseth our Lord, as is said before. And Se∣neca in his first Tragedie saieth, That the gracious & righteous God doth alwaies hunt & persecute the proude.* 1.3 The Pro∣uerbe saith, Forth of wicked & malitious men auoide the cōpany: For al their do∣ings tend to strife, and ende with villanie. There is, nothing that more disquieteth and troubleth the cōpanie & conuersation of one man with an other, then a brauling or a con∣tētious person, neither doth any thing more alure men to company one with another, thē curtesie and gentle behauiour, and therfore Chilo that was one of the vii. wise men of

Athens, demaūding whether of the twaine were best for a man to be, wrangling and contentious, or milde and quiet: It was an∣swered him, that the better was he that was milde and quiet: For the friends and neigh∣bours of such a man did rather honour him, then feare him.

6.

And let your answeres still be such, as may procure good will, As best beseemes a gentleman, not froward, rude, nor ill. O sonne, howe little doth it cost, at all times well to speake, Howe little againe doth it auaile, with wordes thy wrath to wreake?

The Paraphrase.

IN this Prouerbe, the Marques sheweth the order that men ought to haue in their answeres, when they be spoken to, and that howsoeuer it goeth with vs, we ought con∣tinually to bee curteous and gentle in our speach. And it is one of y^e principall graces that men can haue of God, as Dauid in his Psalmes witnesseth, Thy mouth is full of

grace, & therefore the Lord hath blessed thee. And though a man fal out & wrangle with thee, yet if thou answerest him gently and mildly, not proudly nor frowardly, thou shalt a great deale sooner pacifie him. For as Solomon in his Prouerbs saith, A soft vorde wil breake the bone, and a sweete peach doth pacifie wrath. As Seneca in its first boke y^t he wrote of Anger & Wrath, shewing that great Princes, ought to bee gracious & gentle in their answeres, bring∣eth for example the King Antigonus, who hauing caused his men to march an vnrea∣sonable iournie in a day,* 1.4 when that they all weery and ouerlaboured, were come to the place where they should encampe, he made them, without giuing them any rest, euery man with great and heauy burdens to marche, whiche was a great way farther, close to the wall of a towne, that he ment to besiege: and as the poore men, beeing o∣uerladen, went rayling and curssing of the King, because hee had made them to take such an vnreasonable iournie, and after had caused them to marche with so extreame burdens, not suffering them any whitte to rest: the King perceiuing it, chaunged

his apparell, and keepeing company with those that were scarse laden, and those that did moste reuile him, he helped them to car∣ry their burdens, and as the souldiers felt themselues greatly eased by his company, they mused what he was that was amongst them, and so busy to helpe them, for the knewe him not, by reason he had so dis¦guised him selfe, at the last being importu∣nate with him, to tel what he was: You haue hitherto saith he, cursed and rayled at the king Antigonus, for whose sake a day and night you haue taken suche paines. Now speake wel of him, that hath made one amongest you and helped you, in bearing part of your burdens, this gracious answeare made the king to be a thousande times better beloued of his soul∣diours then he was before, and therfore the Prouerbe saith, Here well that the an∣sweare shoulde alwaies be gentle, since good woordes coste but a litle. It a∣uoideth quarrelling and fighting, when any man falleth out with them. In the Cronicle of the Philosopers, wee read, that one of Athens was alwaies qua∣relling and falling out with an honest quiet

man one Anacharsis a Scithian, which countrey was of all others of least estima∣tion. When the Athenian for the more despite called him a Scithian, Anacharsis, answering him gently again, and smiling, saide vnto him: my countrey is a shame to me, and thou art a shame to thy countrey. The Prouerbe goeth farther and saith, It litle doeth auaile with words thy wrath to wreake, that is: hee that threatneth with woordes, and hath a will to be reuen∣ged, and to threaten, shalbe counted but for a vaunter and a pratler, and if he haue a minde to reuenge, he looseth the oportunity of it by his boasting and threatning. In a Tragedie of Seneca, Medea vitterly threa∣tening Iason, because he had cast her of, and maried an other, the Nurse reprehen∣deth her, and blameth her, telling her that it is not seemely for vs to be presumptious, highminded, nor enraged with those, with whome wee deale, neither oughte we on the other side so muche to abase our selues as we come therby to be counted for outcastes and persons of no value. Among all the vertues and vices that Aristotle doeth entreate of in the fourth Booke of

his Ethycks, he speaketh of the vertue of Magnanimitie, whiche is for a man to stand vpon his honour that he knoweth, for his vertues and qualities he deserueth, and to keepe his estimation, in such sorte as it decay not: and to this ende saith the Pro∣phet, My honor and my glory will I giue to no other. This vertue hath two extre∣mities and vices, the one is, as Aristotle saith, for a man to be vaineglorious, proude and disdainfull: which is, when hee taketh vpon him, more then of right to him per∣teineth. In the other extremitie and vice, are thought to offend all such, as by reason of their base minde are nothing accounted of, nor esteemed: and if they happen to come to any honor or preferment, they be∣haue them selues like sheepe or mecockes. Of this vertue and the vices, the Marques speaketh in the Prouerbe where hee saith, Let not vnwoorthy honors please thee. For, those that are therewith all delighted, are vaunters, vainglorious, and foolish, as Aristotle saith, where he sheweth the incon∣ueniēces that follow to thē, that make more of them selues, then there is cause why, say∣ing that such honor commeth quickly to the

ground. So that the man that taketh more vppon him then hee may, is of others by great good reason soone put from it. Of these proude and vaine vaunters speaketh Iob. The vaine man exalteth him selfe in his pride, and thinketh that he is borne free from subiection, as the Colte of a wilde Asse. And before hee saith, I would not haue thee so to throwe downe thy self, as to be counted an outcast. For this is not humilitie, but basenesse and weake∣nesse of minde, and this is it that Aristotle prooueth in the authoritie aforesaide. And the Apostle saieth, that forasmuch as hee was ordained the Apostle of the Gentiles,* 1.5 hee would honor and esteeme his dignitie and office, and yet for all that he left not to be humble and meeke: for humilitie spring∣eth not of basenesse and feeblenesse of mind, but of vertue and noblenesse of nature. And that which the Marques doeth heere disa∣lowe, is onely the basenesse and vilenesse of the minde, in what sort the conuersation of men ought to be. Isocrates in his Admo∣nishments writeth in this sort, Be not hau∣tie nor disdainefull to those that bee in thy company, for euen the very seruants

will hardly away with their maisters that are proude and disdainful. The modest and temperate behauiour, is that which al men delight in, & that is neither to be to hautie nor to base, to hie minded nor to abiect.

7

Flee Taletellers and backbiters, that striue to please the eare: As greedy rauening wolues, that seek the seelly Lambes to teare, Whose traiterous traines and pathes do nothing else at all, But serue for snares and subtle traps, Where heedelesse men doe fall.

The Paraphrase.

IN the Prouerbe before, the Marques hath shewed, what order men ought to ob∣serue in their speech: in this and those that folowe, he teacheth howe we should behaue our selues in hearing. For as the tongue ought to be bridled in speaking: so ought the eare to be temperate in hearing, for such as are wise and vertuous ought not to giue eare to euery worde that they heare, but only to suche as are good and honest. For as Salomon in his Prouerbe saith, The Prince that is contented to heare

lies and tales, shall haue his court reple∣nished with naughtie persons. For when the rest of his seruantes perceiue that he delighteth in a tatler or a taleteller, the whole company will straight addict them selues to be liers and slaunderers, & picke∣thanks, for as saint Gregorie in the .xiiii. chapter of his booke of Moralls saith, That suche as delight in hearing of slaunders & accusations, are counted to be eaters and deuourers of men, as Salomon say∣eth, Be not present at the banquets of sinners, nor eate thou with those that come togeather to feede of fleshe. To come togeather to eate fleshe is as S. Gregorie saith, To gather, them selues togeather, to speake euill of their neigh∣bours. And therefore the Prouerbe saith, that we should flee taletellers as those that hurt & anoy Innocentes, For he that com∣meth to diffame or slaunder his neighbour,* 1.6 commeth clothed with a sheeps skin, but is in very deede a rauening Woolfe. For his intent is to infect and mooue the minde of him that heareth him against him whō hee slandereth. Valerius sheweth a way, how to reiect & rid away such slanders, & picthanks, & saith that there was 2 very deare friends

hauing great enuy, and seeking to set dis∣corde betweene them, came to the one of them, and tolde him, that he had heard his freend speake very euill of him Quoth the other, I cannot beleeue it, for hee is my frende, and I knowe he will not speake e∣uill of me. The slaunderer beeing very ear∣nest, and the other not seeming to credite him, hee confirmed it at last with a greate oathe, that the thing was true, that he had tolde him. I now beleeue you, quoth the o∣ther, since you sweare that my freend hath spoken euill of me: but be you well assured, it was something, that hee thought should benefite mee, that made him to speake as he did. With which aunswere the slaun∣derer was cleane out of countenance, percei∣uing that the partie, whom he would haue abused, was to hard for him. For the traines and pathes of pickthankes, are not for wise men to fall in, but for grosse heads and sim∣ple people. Tullie in his Inuectiue that he made against Salust hath these wordes, I haue seene (saith he) many that in tel∣ling of other mens faultes, haue more offended the hearers, then did they that committed the faultes. And therefore

Backbiters, whether their accusations bee false or true, are not to be suffered. Since as Tullie saieth, They more offende the mindes of such as heare them, with their spitefull and euill speech: then doe those that commit the euill in deede. And ther∣fore wise men ought greatly to shunne & to stop their eares, against all Clawbackes, taletellers, and backbiters, and not only to banish them, but all vaine and idle talke, as Saint Bernard writeth in an Epistle, tou∣ching the gouernment of a house, to a gen∣tleman called Raymond, wherein he shew∣eth, what wayes hee ought to vse to auoyde all Parasites and gesters,* 1.7 saying: When∣soeuer thou art troubled with Coxe∣combes, counterfaits, or gesters, make as if thou diddest heare them, and let thy minde be vpon other matters, for if thou once answere them, and seeme to take pleasure in them, thou shalt neuer be rid of them, thou shalt shewe thy selfe to be but a light fellowe, in seeming to take pleasure in any such follyes, & shalt be forced to giue them rewards, loosing and casting away (in so doeing) whatso∣euer thou giuest.

8.

Assuerus, if he had not heard, eche part with equall eare: Had greatly abusde the sword, that he for iustice due did beare. And into errour fallen, which straight he would haue wisht vndone: So had the guiltlesse creature died, that no offence had doone.

The Paraphrase of the Marques.

ASsuerus was a man of so great pow∣er amongst the heathen, that he was accounted for a Monarch, or ruler of the world: and as it is written in the Booke of Hester, Haman beeing in speciall fauour with the King, taking a displeasure against the Iewes (who liued vnder the gouernmēt of Assuerus) procured the Kings displea∣sure greately against them, but especially against Mardocheus, so as hee appointed him to be hanged. And as it was a custome that Assuerus alwayes vsed, to haue many times read vnto him a Booke, wherein was contained the seruices that any of his sub∣iects or any other had done vnto him, where happely he chaunced to heare a speciall ser∣uice

that Mardocheus had done vnto him, (what seruice it was I leaue here to speake off, beeing a matter commonly knowne to all such as haue beene studious in the scrip∣tures). This being vnderstood of the king, and at the earnest request of Hester, hee commaunded that Haman should bee trus∣sed vppe vpon the same Gallowes that hee had prepared for Mardocheus, whereby according to the saying of Dauid, Hee fell into the same pitte, that hee had digged for other. With this Prouerbe agreeth the saying of Solon, That euery well guy∣ded common wealth, standeth vppon twoo feete, the one & the right foote, is the boun∣tifull rewarding of those that haue doone good seruice: the other the left foote, is the punishment and correction of all disorde∣red persons and offenders. What Prince soeuer wanteth either this bountie in re∣warding, or iustice in punishing, his com∣mon wealth shall alwayes be lame and hal∣ting, and the good deedes and seruice of the subiectes, ought euermore to bee recorded, and many times read to the Prince, and the parties them selues continually to bee examined.

The Doctour.

IN this prouerbe the Marques sheweth by examples, that which he hath taught in the prouerbe before, and to this intent he bringeth in y^e story of king Assuerus, which story is written at large in the Booke of Hester, which is one of the Canonicall bookes of the holy Scripture. Of which to make you here a shorte relation, you shall vnderstand, that this Assuerus was one of the greatest & mightiest Princes that was in the world, and as it is written, was Lord of an hundred and xxvii. Prouinces, who toke to wife Hester, a Iewish woman, and of the linage of the Iewes, whom hee very entirely loued. This Queene had an vncle with whom shee had been brought vp, cal∣led Mardocheus, who vsed to come dayly to the Court, to learne and vnderstande how the world wēt with the Queene his Neece: and as the story telleth, the Que••ne beeing so aduised by Mardocheus, did not discouer what country man he was, neither was it knowen that he was her vncle. This King Assuerus had one that was very great about him, called Haman, who bare all the sway

in the Kings house, and as the whole com∣pany, aswell the greatest as the meanest, gaue honor and reuerence to Haman, bee∣ing so commanded by the King, only Mar∣docheus would neither honor him, nor doe him any reuerence, notwithstanding that the Kings seruaunts had many times bla∣med him, for not honouring of Haman, nor making obeisance to him, as the rest of the Court' both did, and the king had comman∣ded: and because they sawe, that he would take no warning, they complained to Ha∣man of him: who casting his eye vpon the Iewe, and perceiuing plainely, that he vsed no reuerence towardes him, conceiued a great hatred against him, and for the dis∣pleasure that he bare him, deuised howe he might procure the destruction, aswell of all the Iewes, as of Mardocheus, and there∣vpon tolde the King, that throughout all his dominions, there swarmed a lewde and a contemptuous kinde of people, beeing authors of new sects and Ceremonyes, and dispisers of his Maiesties lawes and ordi∣naunces, which was a thing not before seene, that such a kinde of people should be suffered to liue within his dominions, made

humble request to the King, that hee might haue licence and authoritie from him, to destroy them, promising thereby, to bring to the Kings cofers, an infinite masse of treasure. The King answeared him, that he freely gaue him the treasure that he spake off, and for the people, hee bad him doe with them what he thought good, and gaue him his ring from his finger, that he might send out letters, for the execution of his com∣maundement. Whervpon Haman in great haste caused letters to be directed to all the Prouinces and Cities within the Kinges dominions, y^t they should at a day appoin∣ted, set vpon the Iewes, and destroy them, taking all their goods, and not leauing one of thē aliue: which newes, when they came to the eares of Mardocheus, were not very pleasant vnto him: whereupon he hied to the Queene, and perswaded her to goe w^t great spede to the King, and to sue for pardon for her woful countrymen: which at the first she refused to doe, by reason of a law, that if any should presume to enter the Kinges cham∣ber, without licence or speciall commaun∣dement (except the King did holde out, in signe of clemencie, the goldē scepter that he

held in his hand) should presently dye for it. Notwithstanding, at the earnest request of Mardocheus, after that she & al the Iewes in the Citie had fasted three dayes & three nights, she got her to the king, whom when the King perceiued, in token of his fauoure towards her, he held foorth his golden scep∣ter, and saide vnto her, Queene Hester, What haue you to say to mee? Demaunde the one halfe of mine Empire, and I will giue it thee? Who humbly beseeched the King that it would please him & Haman, to come to a Banquet that she had prepa∣red for him, at which banquet she would de∣clare what petition she had vnto him. At the later end of the banquet, when the king had well fed, and demaunded of Hester what her petition was, promising that if it were the halfe of his kingdome, hee would pre∣sently graunt it: She aunsweared, O King if I haue found fauour in thy sight, graunt me my life, & the life of my people, for both I and my people are betrayed and ap∣pointed to dye: if it had so been, that wee shoulde haue been solde for slaues, it had been farre more tollerable, and with my sorrowe I shoulde haue satisfied my selfe.

when the King had hearde her, hee was greately disquieted, and asked who it was that durst presume to attempte so great a matter, and what authoritie he had. The Queene aunswered this great enemye. Of me and my nation, is this Haman that is heere present. Which when Haman heard, he was suddainely nipped in the head, and as the King flang foorth in a fury, towards the garden, Haman came to the bed where the Queene sat, to beseech her to haue mer∣cy vpon him, because he perceiued that the King was determined that hee should dye. The King returning from the Garden, and finding Haman vppon the bed, where the Queene sat, supposing that he had been too familiar with her, began to conceaue a great hatred against him, and then some that were aboute him, tolde him that Ha∣man had made a paire of Gallowes for Mardocheus: wherfore he commaunded, that both he and his sonnes should bee han∣ged therevpon. Which shortly set downe, sheweth the meaning of this prouerbe, that if Assuerus had not giuen eare to Hester, shewing him, y^t Haman against all order of iustice had determined to destroy the people

of the Iewes, he had vndoutedly abused the sword, that he for iustice due did beare: & which he was bound as a King and a good Iusticer wel to vse. And into error had he fallen, & wished it streight vndone: so had the guiltles creature died, that no offence had done. Which had been a great blotte vnto him. For as the ciuill law sayeth: It is a better deed to leaue a fault vnpunished, then to punish an innocent.

9

For verie seldome shalt thou finde the absent to be cleare, And guiltie seldome shalt thou see the man that doeth appeare. Heare well the cause, and sodainly do no man thou acquit: Yet take good heed that in thy pause, thou vse both skill and wit.

The Paraphrase.

IN this Prouerbe, the Marques meaneth to prooue by naturall reason, that which in the other Prouerbe he shewed by exam∣ple: and the reason why we seldome find the

absent to be cleare, and that we seldome guiltie see the man that doth appeare, Is because he that speaketh euil of him that is absent, maketh his tale to seeme as true as may be, and perswadeth him that heareth him, to giue credite to his wordes, & though perhaps some speake in his defence, yet the partie that is absent, is alwayes thought to be faultie: and so likewise of the other, that the present is not founde to bee guiltie, because he is able to answere to whatsoeuer is spoken against him, and whatsoeuer his aduersarie hath set downe for certaine, by his deniall of it, he bringeth it to be doubted of. And as Tullie in his new Rethorike say∣eth, If any man be accused of any crime or trespasse, if he bee not guiltie, hee may flatly denie it: and if he be guiltie, he may alledge what great cause and reason hee had to do, as he did, and so shal he cleare himselfe of the fault that is laide against him.* 1.8 And therefore it is a principal ground in the lawes, that whatsoeuer is done in iudgement against him that is absent, if he doe not absent himselfe vpon contempt, shal be nothing preiudiciall to him: & the grea∣test barre that may be to anie processe that

is brought, is to say, that he was not willed to appeare. And therefore when Adam of∣fended, and God was to condemne him for his disobedience, and contempt: the Text sayeth, that the Lord called and sommoned him to answere (if any answere hee coulde make) for himselfe, when he sayde, Adam, where art thou? For the Lorde knew well enough, in what place he was, but because he should not say, that God had proceded a∣gainst him, without hearing him, or calling him, being absent, & not contemptuous, he both called for him, & heard what he coulde say, and finding his answere not sufficient, condemned him, although he sought to les∣sen his fault as much as he could, when he said, The woman, that thou gauest me, gaue me the apple that I ate. Vpon this ground also stood Medea, (as Seneca in his vii. Tragedie sheweth) in the speach that she had with king Creon, the father in law of Iason, that would haue banished her his realme: when she asked, for what cause and fault she should be banished? And that they ought not to proceede against her, without hearing her cause, affirming that shee was readie to proue her innocencie, and to

purge hereselfe of any crime, that coulde be layde against her. And because Creon ie∣sting at her, sayde: The poore innocent woman requireth to knowe the cause of her banishment, meaning that she was so lewde and so wicked, that her lewdnesse, and her naughtinesse beeing so openly knowne, it was not needefull to arraigne her, because she was knowne to all men to bee guiltie. She answered:* 1.9 If thou, being a King, ta∣kest vpon thee to be a Iudge, thou oughtest to heare me: If thou take vpon thee to be a tyrant, and an vniust man, thou mayest at thy pleasure take my life from mee. And when the King would by no meanes be in∣treated, but that she must depart his realme, she made this notable conclusion: that who∣soeuer he be, that commaundeth any thing without hearing of the partie, though the thing be iust that he commaundeth, yet he himself is vniust in the commaunding of it. And the reason of this notable saying of Medea, is that which is before sayde, That according to the lawes both of God, of na∣ture, and of man, no Iudge ought to pro∣ceed against any man, without hearing the partie: and the Prouerbe sayeth, You must

heare the partie, and giue no iudgement, till you haue well weyed the matter. For there must information be had, and proofe, whether it be trueth, that the contrarie part alledgeth, and the proofe and the witnesse well examined by good foresight and ad∣uise: and this is it that of right ought to be done in a case of iudgement, and one of the greatest defeatings, or auoydings, as the Lawyers say, of any proces, is, if iudgemēt haue been prooued or done without delibe∣ration. And therefore the Prouerbe sayth, See that you take good deliberation in iudgement.

10.

The deed thats done by good aduice, doth alwayes firmely stand, And seldome seene to craue amendes at any second hand. Be ruled by counsaile euermore, whatsoeuer thou dost intend, And from thy side let neuer goe thy faythfull aged friend.

The Paraphrase.

THe Marques in this Proueth conclu∣deth two things. The first is, the effect

that followeth, when a thing is done with good deliberation, and brought to passe by good aduise and counsaile: the seconde is, whose aduise and coūsaile in our doings we ought to follow. Touching the first, Solo∣mon in his Prouerbes saith, The determi∣nations of a man neuer come to good, where counsaile is not afore had. The de∣uises that are executed by good aduise, are alwayes perfect & good. And Seneca saith, Do al thy things by good aduise, & thou shalt neuer repent them. For a man not taking coūsaile nor aduise in that which he intendeth, it is not possible for him, that he should foresee the errours that he shal fal in. And falling therein, for want of good foresight & counsaile, it must needes be, that he must repent himselfe, and say, I had not thought so great a mischiefe woulde haue folowed. And as Valerius writeth, that Scipio of Affrica was wont to say. It was an euill fauoured, & a shameful thing, for a man in any matter (especially in such as belong to a man of warre) to say, I would not haue thought it. For such things as are to be done with the sword, ought well to be thought of before. For the errours that in

warres are cōmitted, can neuer, as Scipio saith, be amended. And as Vegetius in his booke that he made Of the knowledge of the Warres affirmeth, There is no other reason to be yeelded why the Romanes did subdue the whole worlde, & conquered wheresoeuer they came, but because they did al that they did by great deliberation & aduise, being ve∣rie skilfull & well trained in such things as belonged to the warres. For what (saith he) was a handful of poore Romanes to the in∣finite numbers of the Frenchmen? or what could so slēder a power preuaile against the great forces & puissance of the Germanes? Certaine it is, that y^e Spaniards were more in nūber, and of greater strength & force, thē were the Romanes.* 1.10 They were alwayes behind the Affricanes, both in wealth & po∣licies. And no mā doubteth, but the Greeks were farre beyond them in grauitie & wise∣dom. Yet alwayes did the souldier of Rome preuaile, because of his skill, being continu∣ally trained & daily exercised in the warres. For there could nothing hap in any skirmish or battel, wherew^t they had not long time a∣fore been acquainted. Certaine it is, as the Prouerb saith, y^t that which is done by de∣liberation, cōmeth not to craue amendment

at the second hande, and that from this coun∣saile and aduise, the olde stager ought neuer to be shut out. For as Aristotle sayth in the first of his Ethickes, The yong man by reason of his small experience, can haue no great knowledge in anie matter, and therfore not able to giue anie good coū∣saile. And beside in his booke of Rethorike, In mans affaires and actions, the thinges that haue passed, be cōmonly like to the thinges that after happen: and as the young man hath had no experience of such thinges as haue happened before, so can hee neuer bee able to iudge of the things that shall after fal out, & therefore the auncient mē are alwayes able to giue better counsaile. And therefore Roboam the sonne of Solomon, for taking the ad∣uise of yong men, and refusing the olde and expert fellowes, did verire worthily forgoe tenne partes of twelue, of his kingdome, as shal hereafter be more at large declared. And though young men are by reason of strength and lustinesse, more able and fitte for the fight, than are the olde men: yet as Tullie in his booke of Age saith, The great and notable exploites are neuer done by

force nor agilitie of body, but by coun∣saile, aucthoritie, & secresie, And among the principal causes that we reade, why Alexander had alwaies the victory and the better hand, it was the chiefe, that he went alwaies accompanied with graue & aunci∣ent counsellours. For as Trogus Pompei∣us in his eleuenth booke writeth, That A∣lexander whensoeuer he was in any iour∣ney of great daunger, he neuer called to counsel, nor made priuie to his doinges the young and lusty Gallantes, but the olde expert souldiers, that had folowed the warres with his father, and with his vncle, whom he vsed not so muche for souldiers, as for gouernours. And it is saide that those whom he put in his bat∣tailes, were commonly of the age of three∣score yeeres & vpwarde, to the entent that none of them should thinke to run away, but to ouercome, and trusting more to their handes then their feete, shoulde set their whole mindes vpon the victory. And when diuers of his old souldiours desired him, that they might depart, to rest and refreshe them selues, offering him their sonnes, that were young and lustie to serue in their pla∣ces.

It is saide that he answered, I had ra∣ther to haue about me the well experienced grauitie of aged men, then the frowarde∣nesse and vnaduised rashnesse of young men. And thus did Alexander attaine to whatsoeuer he desired, and was in all his doinges, honourable and vertuous, because he neuer suffered, as the Prouerbe sayeth, The olde man to depart from his side.

11

So long the common wealth of Rome Did floorishe strong and glad: As they their aged senatours, At home in honour had. But when that Tirantes once began, To rule and beare the sway, They neuer any conquest made, But lost from day to day.

The Paraphrase.

IN this Prouerbe the Marques shew∣eth, and prooueth by good example and greate experience of thinges before pas∣sed: That which before he declared, that as long as the Romanes gaue credit to the aduise and counsaile of their aged Fa∣thers,

so long they prospered, and did well: and when they once ceassed so to doe, their honour presently ceassed and came to nought. They were gouerned in those dayes by a certaine companie of men called Senators, which woorde and name commeth of the Latine woorde Senex, which signifieth aged. In what sorte and by what meanes the Romanes prospered, is plainely declared by Iudas Machabee, in the first boke of the Machabees: where he saith, The Romanes by their wisedome and sober behauiour possessed the whole worlde, and ouerthrewe the Princes that rebelled against them, and made Tributa∣ries Galacia, and Spaine, subdued and o∣vercame the king of the Persians, and An∣tiochus the king of Asia, hauing in his company a hundred and thirtie Elephants, sacked al their cities, and made Tribu∣tarie vnto them all their Dominions, and brought into subiection al the countries rounde about them, as wel farre as neare: So that their very name was a terrour to all that hearde of it. And the only cause of this their prosperitie, was the great wise∣dome and foresight, the which they had,

and the great loue that they bare to their countrey, they were gouerned by three hun∣dred and thirtie Senatours, which euery yere elected one to haue the chiefe auctori∣tie? amongest them there was neither enuy nor ielousie, and therefore saith the booke, Iudas the Machabee,* 1.11 did enter frendship, and make a perfect league with them. For al their studie & care was to maintaine their cōmon welth, not hauing any regard of any priuate cōmoditie: For as Tullie sai∣eth, Two things they ought to doe, that wil profite their countrey. The first is, that leauing apart al priuate commodi∣tie, they bestowe all that that they do vp∣on the cōmon wealth. The second, that they be not forward in some one thing, and backward in an other. And whilest the Romanes obserued this order, their common wealth increased still greater and greater, according to the saying of Cato, whose wordes are witnessed by Saint Au∣gustine, in the seuenth booke of the citie of God, the .ix. Chap. Doe not think: (saith Cato) that our forefathers brought the common wealth of Rome from a small thing to be greate, only by the sworde.

For if that were the matter, our company at this time is greater, our souldiers more in number, and our furniture a great deale better. No, it was other matters that ad∣uaunced our auncestours, whereof wee be cleane without:* 1.12 they being at home, were alwaies careful for matters abrode, and gouerned vprightly and iustly, their hartes were alwaies free, and were continually faithful counsellours, they were neither en∣tangled with riot nor vices, but we by our disordred lustes, haue brought our common wealth to be poore, & our selues to be riche. The offices and rewardes that were to be giuen, as recompenses, and the encourage∣mentes of vertue, are solde for money, or geuen for fauour. Our ancestours to enrich the common wealth; dyd make themselues poore: But in these corrupt times of ours the case is quite altered: The treasures of our owne common wealth are small and poore, & we our selues are become wealthy & rich, which is a thing most monstruous, and the ouerthrowe of all goodnesse. In whiche saying is verified and concluded whatsoeuer is conteined in this Prouerbe: When Tirantes once began to rule and

beare the sway. Which Tirants be those, that more regarde their owne priuate com∣moditie then their countries, they not on∣ly ceassed their conquestes, but shortly loste that, which they had wonne.

Notes

• * 1.1

  The prince that is feared, is neuer beloued
• * 1.2

  Hard for a soul∣dier in these daies to finde a Caesar.
• * 1.3

  Proude Prin∣ces hateful to God.
• * 1.4

  Princes ought to bee gentle in their speeches.
• * 1.5

  Humilitie springeth of Nobilitie.
• * 1.6

  An euill prince maketh an euill Court.
• * 1.7

  Gesters to be auoyded.
• * 1.8

  No proceeding against him that is absent.
• * 1.9

  A notable an∣swere of a woman.
• * 1.10

  The skill of the souldier the on∣ly aduaunce∣ment of Rome.
• * 1.11

  The Romanes prefer the com∣mon profite be∣fore their own.
• * 1.12

  What made the Romanes to floorishe.