The second tome of the Palace of pleasure conteyning store of goodly histories, tragicall matters, and other morall argument, very requisite for delighte and profit. Chosen and selected out of diuers good and commendable authors: by William Painter, clerke of the ordinance and armarie. Anno. 1567.

Letters of the Emperour Traiane.

¶ Letters of the Philosopher Plutarch to the noble and vertuous Emperour Traiane, and from the sayd Empe∣rour to Plutarch: the like also from the said Emperour to the Senate of Rome. In all which be conteined godly rules for gouernement of Princes, obedience of Subiec∣tes, and their dueties to Common wealth.

The. xiij. Nouell.

BIcause these Letters en∣suing (proceding from y^t infallible schoole of wise∣dome, and practised by an apt Scholer of the same, by a noble Emperor that was wel trained vp by a famous Philosopher) in myne opinion deserue a place of Recorde among our Englishe 〈◊〉〈◊〉, and for the wholsom eru∣dition, ought to 〈◊〉〈◊〉 in English shape to be described, I haue thought good in this place to introduce the same. And although to some it shal not per 〈◊〉〈◊〉 séeme fit and conuenient to min∣gle holie with prophane (according to the prouerbe) to in∣termedle amongs pleasant histories, ernest epistles, amid amorous Nouels, lerned Letters: yet not to care for re∣port or thought of such findefaults, I iudge them not 〈◊〉〈◊〉, the course of those histories. For amidde the di∣uine works of Philosophers and Oratours, amongs the

pleasant paines of ancient Poets, and the Nouel writers of our time, merrie verses so well as morall matters 〈◊〉〈◊〉 mingled, 〈◊〉〈◊〉 bankets so wel as wise disputatiōs cele∣brated, taūting & 〈◊〉〈◊〉 orations so well as 〈◊〉〈◊〉 de∣clamations & persuasions pronoūced. These Letters con∣teine many graue & wholesom documents, sundry vertu∣ous and chosen Institutiōs for Princes & noble men yea and for such as beare office & prefermēt in cōmon 〈◊〉〈◊〉, frō highest title to 〈◊〉〈◊〉 degrée. These letters do vouch the reioyce of a schoolemaster, for bringing vp a scholer of capacitie and aptnesse, to imbrace & fire in 〈◊〉〈◊〉 such lessons as he taught him. These letters do gratulate and remēbre the ioy of the disciple for hauing such a maister. These Letters doe 〈◊〉〈◊〉 the minde of a 〈◊〉〈◊〉 Prince towards his subiects for choise of him to the Em∣pire, & for that they had respecte rather to the vertue and cōdition, than to the nobilitie or other extreme accident. To be short, these letters speake and pronoūce the very hūblenesse & 〈◊〉〈◊〉 that ought to rest in subiects hearts: with a thousand other excellent sentences of dueties. So that if the 〈◊〉〈◊〉 〈◊〉〈◊〉 had ben 〈◊〉〈◊〉 again to peruse these letters and 〈◊〉〈◊〉 of congratulation betwene the scholemaister and scholer, he wold no lesse haue reioysed in Plutarch, thā King Philip of Macedon did of Aristotle, 〈◊〉〈◊〉 he affirmed himself to be happie, not so much for ha∣uing suche a sonne as Alexander was, as for that he was 〈◊〉〈◊〉 in such a time, as 〈◊〉〈◊〉 brought 〈◊〉〈◊〉 to be his 〈◊〉〈◊〉. That good emperor 〈◊〉〈◊〉, she wed a patern to his 〈◊〉〈◊〉 by his good vertuous lyfe & godly gouernement, which made a successor & a people of no lesse consequence than they were trained, accordingly as Herodian 〈◊〉〈◊〉, That for the most part the people be wont to imi∣tate the life of their Prince & soueraine Lorde. If Philip 〈◊〉〈◊〉 himself 〈◊〉〈◊〉 & blessed for hauing such a son and 〈◊〉〈◊〉, then might Nerua terme him self 〈◊〉〈◊〉 times

more happie for such a nephew & suche a notable 〈◊〉〈◊〉 master as Plutarch was, who not only by doctrine, but by practise proued a passyng good scholer. Alexander was a good scholer, & for the time wel practised his maisters les∣sons, but afterwards as glory & good hap accompanied his noble disposition, so did he degenerate from former lyfe, and had quite forgottē what he had lerned, as the seconde Nouel of this boke more at large declareth. But Traian of a toward scholer, proued such an Emperor and victor ouer him selfe, as schooling and rulyng were in hym mi∣xaculous, a surmounting Paragon of pietie and vertue: wherfore not to stay thée, from the perusing of those Let∣ters, the right image of himself: thus beginneth Plutarch to write vnto his famous scholer Traiane.

A Letter of the philosopher Plutarch to the Emperor Traiane, Wherein is touched how gouerners of Comon Welths ought to be prodigal in dedes & spare in words.

MY most dread and soueraigne Lord, albeit of long time I haue knowne the modesty of your minde, yet neither I nor other 〈◊〉〈◊〉 man did euer know that you aspired to that, which many men desire, whiche is to be Emperour of Rome: That man shoulde withdrawe him selfe from honour, it were cleane without the boundes of wisedome: but not to licence the heart to desire the same, that truely is a worke diuine, and not procéeding of humaine nature. For he doeth in∣differently wel, that represseth the works which his han∣des be able to do, without staying vpon his own desires, and for good consideration we may terme thine Empire to be very happie, sith thou hast so nobly demeaned thy selfe to deserue the same without searche and séeyng

industrious policie to attaine thervnto. I haue knowne within the citie of Rome many great personages, which were not so much honored for the offices which they had as they were for the meanes & deuises which they sought and endeuored to be aduanced to the same. May it please you to vnderstand (most excellent Prince) that the honor of a vertuous man doth not consist in the office, which he presently hath, but rather in the merites whiche he had before: In such wise, as it is the office that honoreth the partie, & to the officer there resteth but a painful charge. By meanes wherof, when I remember that I was your gouerner from your youth, and instructed your vertuous minde in letters, I can not choose but very much reioyce, so well for your soueraigne vertue, as for your maiesties good fortune, deming it to be a great happinesse vnto me, that in my tyme Rome had hym to bée their soueraigne lorde, whome I had in times past to be my scholler. The principalities of Kyngdomes some winne by force, and mainteine them by armes, which you ought not to doe, nor yet conceiue such opinion of your selfe, but rather to thinke that the Empire which you gouerne by vniuersal consent, ye oughte to entertaine and rule with generall iustice. And therfore if you loue and reuerence the Gods, if you be pacient in trauels, ware in daungers, curteous to your people, gentle to straungers, and not 〈◊〉〈◊〉 of treasure, nor louer of your owne desires: you shal make your fame immortall, and gouerne the common wealthe in soueraign peace. That you be not a louer of your own desires, I speake it not withoute cause. For there is no worse gouernement than that which is ruled by selfewill and priuate opinion. For as he that gouerneth a cōmen wealth ought to lyue in feare of all men, euen so muche more in feare of him selfe: in so much as he may commit greater errour, by doing that which his owne luste com∣maunbeth,

than if he were ruled by the counsell of other. Assure you sir, that you can not hurt yourself, and much lesse preiudice vs your subiects, if you do correct your self before you chastise others, estéemyng that to bée a ryght good gouernement, to be prodigal in works, and spare of spéech. Assay then to be such a one now, that you do com∣maunde, as you were when you were commaunded. For otherwise it wold little auaile to do things for deseruing of y^e empire, if afterwards your dedes be cōtrary to your desertes. To come to honour it is a humane worke, but to conserne honour it is a thing 〈◊〉〈◊〉. Take hede then, (most excellent Traiane) that you do remembre and still reuolue in minde, that as you be a Prince supreme, so to applie your selfe to be a passing ruler. For there is no au∣thoritie amongs men so high; but that the Gods aboue be iudges of their thoughtes, and men beneth beholders of their déedes. 〈◊〉〈◊〉 presently you are a migh∣tie Prince, your duetie is the greater to be good, and 〈◊〉〈◊〉 lesse to be wicked, than when you were a priuate man. For hauing gotten authoritie 〈◊〉〈◊〉 〈◊〉〈◊〉 your libertie is the lesse to be idle: so that if you be not 〈◊〉〈◊〉 a one as the common people haue 〈◊〉〈◊〉, & such againe as your maister Plutarch desireth, you shall put your selfe in great daunger, and mine enimies will séeke meanes to be reuenged on me, knowing wel that for the scholers faulte, the maister 〈◊〉〈◊〉 suffreth wrong, by 〈◊〉〈◊〉 〈◊〉〈◊〉 imputed vnto hym (although wrongfull) for the 〈◊〉〈◊〉. And for so much as I haue bene thy maister, and thou my scholer, thou must 〈◊〉〈◊〉 by well doyng, to render me some honour. And likewise if thou do euill, great infamie shall lyght on me, 〈◊〉〈◊〉 as it did to Seneca for Nero his cause, whose cruelties done in Rome were 〈◊〉〈◊〉 to his maister Seneca Thelike wrong was done to the Philosopher Chilo, by being burdened with the ne∣gligent

nouriture of his Scholler Leander: They truely were famous personages and greate learned men, in whome the gouernement of myghtie Princes was repo∣sed. Notwithstandyng, for not correctyng them in their youth, nor teachyng them with carefull diligence, they blotted for euermore their renouine, as the cause of the destruction of diuers common wealthes. And forsomuch as my penne spared none in times passe, bee well assured Traiane, that the same will pardon neither thée nor me, in tyme to come. For as we bée confederate in the fault, euen so we shall bée heires of the paine. Thou knowest well what lessons I haue taught thée in thy youth, what counsell I haue 〈◊〉〈◊〉 thée, béeyng come to the state of man, and what I haue written to thée, 〈◊〉〈◊〉 thou hast bene Prince, and thou thy selfe art recorde of the words sayde vnto thée in secrete. In all whiche I neuer persua∣ded thyng but tended to the seruice of the Gods, profite of the common wealthe, and increase of thy renoume. Wherfore, I am right sure, that for any thing whiche I haue written, sayd, or persuaded, I feare not the punish∣ment of the Gods, and much lesse the reprochfull shame of men, verily beleuing that all that which I coulde saye in secrete, might without reproch be openly published in Rome. Now before I toke my pen in hand to write this Letter, I examined ned my life, to know, if (during the time that I had charge of thée) I did or sayde in thy presence any thing that might prouoke thée to euill example. And truely (〈◊〉〈◊〉 for me to say it) vpon that search of my forepassed life, I neuer found my selfe guiltie of fact vn∣méete a Romane Citizen, nor euer spoke 〈◊〉〈◊〉 vnseme∣ly for a Philosopher. By meanes wherof I do right hear∣tily wish, thou 〈◊〉〈◊〉 remember the good education and instruction which thou diddest learne of me. I speake not this, that thou shouldest gratific me againe with any be∣nefite,

but to the ende that thou mightest serue thy selfe, estéemyng that no greater pleasure can redounde to me, than to heare a good report of thée. Be then well assured, that if an Empire be bestowed vpon thée, it was not for that thou were a Citizen of Rome, or a couragious per∣son descended of noble house, rich and mightie, but only bicause vertues did plentifully abounde in thée. I dedi∣cated vnto thée certaine bookes of olde and auncient com∣mon welth, which if it please thée to vse, and as at other times I haue sayd vnto thée, thou shalte finde me to be a proclaimer of thy famous works, & a thronicler of all thy noble faicts of armes: but if perchance thou follow thine owne aduise, and chaūge thy selfe to be other than hither∣to thou hast ben, presently I inuocate and crie out vpon the immortall Gods, and this Letter shall bée witnesse, that if any hurte do chaunce to thée, or to thine Empire, it is not thorough the counsell or meanes of thy maister Plutarch. And so farewell most noble Prince.

The aunswere of the Emperour Traiane to his maister Plutarch.

COcceius Traiane Emperour of Rome, to thée the Philosopher Plutarch sometymes my maister, salutation and consolation in the Gods of comfort. In Agrippina was deliuered vnto me a letter frō thée, which so soone as I opened, knew to be written with thine owne hande, and endited with thy wisedome. So flowing was the same with góodly words, and accom∣panied with graue sentences, an occasion that made mée reade the same twice or thrice, thynking that I saw thée write, and beard thée speake, & so welcome was the same

to me, that at that very instāt, I caused it to be red at my table, yea and made the same to be fixed at my beds head, that thy well meaning vnto me might be generally kno∣wen, how much I am bounde vnto thée. I estéemed for a good presage y^e cōgratulation that the Consul Rutulus did vnto me from thée, touching my cōming to the Empire. I hope through thy merites, that I shall be a good Empe∣roure. Thou sayest in thy letter, that thou canste by no meanes beléeue, that I haue giuen bribes, and vsed other endeuors to redeme mine Empire, as other haue done. For aunswere thervnto I say, that as a man I haue dc∣sired it, but neuer by solicitation or other means attemp∣ted it. For I neuer saw within the Citie of Rome, any man to bribe for honour, but for the same, some nota∣ble infamie chaunced vnto hym, as for example we may learne of the good olde man Menander my friende & thy neighbour, who to bée Consul, procured the same by vn∣lawful. meanes, and therfore in the end was banished and died desperately, The great Caius Caesar, and Tiberius, Caligula, Claudius, 〈◊〉〈◊〉, Galba, Otho, Vitellius, and Do∣mitian, some for gettyng the Empire, some for tiran∣nie, some for gettyng the same by bribes, and some by other meanes procuryng the same, loste (by the suffe∣rance of the righteous Gods (not onely their honor and goodes, but also died miserably. When thou 〈◊〉〈◊〉 reade in thy schoole, and I that time an hearer of thy doctrine, many times hearde thée say, that we ought to trauell to deserue honour, rather than procure the same, esteming it vnlawful to get honour by meanes vnlawful. He that is without credite, ought to assay to procute credite. Hée that is without honour, ought to séeke honour. But the vertuous man hath no nede of noblenesse, ne he himself, ne yet any other person can berieue hym of due honour. Thou knowest wel Plutarch, that the yere past, the office

of Consul was gyuen to Torquatus, and the 〈◊〉〈◊〉 to Fabritius, who were so vertuous and so little ambiti∣ous, as not desirous to receyue suche charges, absented themselues, although that in Rome, they might haue ben in great estimation, by reason of those offices, and yet ne∣uerthelesse without them they be presently estéemed, 〈◊〉〈◊〉, and honoured. And therefore I conceiue greater de∣light in Quintius Lincinatus, in Scipio Affricanus, & good Marcus Portius, for contemning of their offices, than for the victories which they atchieued. For victories many times consist in Fortune, and the not caryng for honora∣ble charge in onely wisedome. Semblably, thou thy selfe art witnesse, that when myne vncle Cocceius Nerua was exiled to Capua, he was more 〈◊〉〈◊〉, and better serued, than when he was at Rome. Whereby may be inferred, that a vertuous man maye bée exiled or banished, but ho∣nour he shall neuer want. The Emperour Domitian (if you doe remember) at the departure of Nerua, made me many offers, and thée many faire promisses, to entertain thée in his house, & to send me into Almayne, which thou couldest not abide, and much lesse consent, déeming it to be greater honour with Nerua to be exiled, than of Do∣mitian to be fauored. I sweare by the Gods immortall, that when the good olde man Nerua sent me the ensigne of the Empire, I was 〈◊〉〈◊〉 ignorant therof, and voide of hope to atteine the same: For I was aduertised from the Senate, that Fuluius sued for it, and that Pamphilius went about to buie it. I knew also, that the Consul Do∣lobella, attempted to enioy the same. Then sith the gods did permit, that I should be Emperour, and shoulde go∣uerne the Empire, and that myne vncle Nerua did com∣maunde the same, the Senate approued it, and the Com∣mon wealth would haue it to bée so. And sith it was the generall consent of all men, and specially your aduise, I

haue greate hope that the Gods will be 〈◊〉〈◊〉 vnto me, and Fortune no enunie at all, assuring you, that like ioye which you doe saye you haue by teaching me, and se∣ing me to bée Emperour, the lyke I haue to thynke that I was youre Scholler. And sith that you will not call mée from henceforth any other but Soueraigne Lorde, I wyll terme you by none other name, than Louyng fa∣ther. And albeit that I haue bene visited and counselled by many men, since my commyng to the Empire, and by thée aboue the reste, whome aboue all other I will be∣leue, considering that the intent of those which counsell me, is to drawe my minde to theirs, where your letters purporte nothyng else but mine aduauntage. I doe re∣member amongs other words, which once you spake to Maxentius the Secretarie of Domitian, thus saying: that they which doe presume to gyue counsell vnto Princes, ought to bée frée from all passions and affections: for in counsell, where the will is more enclined, the mynde 〈◊〉〈◊〉 prompte and readie. That a Prince in all thyngs doe his will, I praise not. That he take aduise and conu∣sell of euery man, I lesse allowe. That which ho ought to doc (as me thinke) is to doe by counsell, 〈◊〉〈◊〉 for all that to what counsell hée applieth his mynde. For counsell ought not to be taken of hym whome I do well loue, but of hym of whome I am beloued. All thys I haue written (my Maister Plutarch) to aduertise you, that from henceforth I desire nothyng else at your han∣des, but to bée holpen with your aduise in mine affaires, and to tell me of my committed faultes. For yf Rome doe thinke me to bée a defender of their common wealth, I make accompte of you to bée an ouerséer of my lyfe. And bycause that I séeme to you sometymes not to bée∣very thankefull, thorough the defaulte of that whereof you haue sayd your minde, I pray you maister not to bée

displeased therwith. For in such case no griefe can rise in me, for telling me my fault, but rather for shame y^t I haue committed the same. The bringing of me vp in the house the hearing of thy loctures, the folowing of thy 〈◊〉〈◊〉, and liuing vnder thy discipline, haue bene truly the prin∣cipall causes that I am cōmen to this Empire. This I say (Maister) thinking that it were an vnnaturall part, not to assist me to beare that thing, which thou hast hol∣pen me to gaine and 〈◊〉〈◊〉. And although that Vespa∣sian was by nature good, yet greate profite 〈◊〉〈◊〉 to him by entertainyng of the Philosopher Appolonius. For truely it is to be counted a greater felicitie, when a Prince hath chaunced vpon a good and faithfull man, to be neare about him, than if he had atchicued a great 〈◊〉〈◊〉 and Kingdome. Thou sayest (Plutarch) that thou shalt receiue great contentation, from 〈◊〉〈◊〉, if I be such a one as I was before, vpon condition that I ware 〈◊〉〈◊〉 worse. I beleue that which thou dost say, bicause the Emperour Nero, was the first fiue yeares of his Empire good, and the other nine yeares excéedyng euyll, in such wise as he grew to be greater in wickednesse, thā in dig∣nitie. Notwithstanding, if 〈◊〉〈◊〉 shinke that as it chaun∣ced vnto 〈◊〉〈◊〉, so may happen vnto Traiane, I beséeche the 〈◊〉〈◊〉 Gods rather to depriue me of life, than to suffer me to raigne in Rome. For tirants be they, which procure dignities and promotions, to vse them for delight and filthy 〈◊〉〈◊〉: and good Rulers be they which seke them 〈◊〉〈◊〉 of cōmon wealth. And therfore to them (which before they came to those 〈◊〉〈◊〉) were good, and after∣wardes wared wicked, greater pitie than enuie ought to be attributed, considering specially, that Fortune doeth not 〈◊〉〈◊〉 them to honour, but to shame and villanie. 〈◊〉〈◊〉 〈◊〉〈◊〉 then (good maister) that sith hitherto I haue 〈◊〉〈◊〉 reputed 〈◊〉〈◊〉, I will 〈◊〉〈◊〉 by Gods assistance to

aspire the better, rather than to the worsse. And so the Gods preserue thée.

The Letter of the Emperoure Traiane to the Se∣nate of Rome, wherein is conteined, that Honour ought rather to be deserued than procured.

COcceius Traiane Emperoure of the Ro∣manes, euer Augustus,

to our sacred Se∣nate health and consolation in the Gods of comfort.

We being aduertised here at Agrippina, of the death of the Emperour Nerua, your 〈◊〉〈◊〉 Lorde and my predeccssour, and knowing it to be true, that you haue wept and bewailed the losse of a Prince so noble & righteous, as we likewise haue felt like sorow, for the death of so notable a father. When children lose a good father, & subiects a good prince, eyther they muste dye wyth them, or else by teares they thinke to raise them vp againe, for so much as good prin∣ces be in a common wealth so rare, as the Phoenix in A∣rabia, My lord Nerua brought me out of Spayne to Rome, nourished me vp in youth, caused me to be trained in let∣ters & adopted me for his 〈◊〉〈◊〉 in mine old age. Which graces and benefits truly I can not forget, knowing that the ingrate man prouoketh the Gods to anger, and men to hatred. The death of a vertuous mā ought to be lamē∣ted of all men, but the death of a good Prince ought to be extremely mourned. For if a cōmon person die, there is but one dead, but if a good Prince die, together with him dieth a whole realme. I speake this (O ye Fathers) for the rare vertues abounding in mine vncle Nerua: For if the Gods were disposed to sell vs the liues of good Prin∣ces alreadie departed, it were but a small ransome to re∣déeme

them with teares. For what golde or 〈◊〉〈◊〉 may be sufficient to buie the life of a vertuous mā? Truly there woulde be a great masse of money giuen by the Assyriās to redeme the life of Belus, by the Persiās for Artaxerxes, by the Troians for Hector, by the Greekes for Alexander, by the Lacedemonians for Lycurgus, by the Romanes for Augustus, and by the Carthaginians for Annibal. But as you knowe the Gods haue made all thyngs mortall, ha∣uing reserued onely themselues to bée immortall. Howe eminent and passing the vertue of the good is, and what priu ledge the godly haue, it may easily bée knowne: for so much, as honour is caried euen to the very graues os the deade, but so it is not to the greate Palaces of the wicked. The good and vertuous man, without sighte or knowledge we loue, serue, and aunswer for him: where the wicked wée can not beleue that which he sayeth, and lesse accepte in good parte the thyng whiche hée doeth for vs. Touchyng the election of the Empire, it was done by Nerua, it was demaunded by the people, approued by you, and accepted by me. Wherefore I praye the im∣morall Goddes that it may bée lyked of their godheades. For to small purpose auayleth the election of Princes, if the Gods doe not confirme it: and therefore a man may knowe hym whiche is chosen by the Gods, or elec∣ted by men, for the one shall decline and fall, the other vpholden and preserned. The choyse of man sodaynely exalted doeth decline and fall, but that whiche is plan∣ted by the Gods, although it be tossed to and fro with se∣uerall windes, & receiueth great aduersitie, and boweth a little, yet he shal be neuer sene to fal. Ye know right wel (most honorable Fathers) that I neuer demaunded the Empire of Nerua my Soueraigne Lorde, although hée brought me vp and was his nephew, hauing hearde and well remembryng of my Maister Plutarch, that honour

ought rather to be deserued than procured. Notwithstan∣ding I will not denie that ioyfull I was when my lorde Nerua sent me the ensigne of that greate and high digni∣tie: but I will also confesse that hauing begon to tast the trauailes and cares which that Imperiall state bringeth, I did repent more than a thousande times for taking vp∣on me the same. For Empire and gouernemēt is of such qualitie, that although the honour bée great, yet the go∣uernour sustaineth very great paine and miserable tra∣uaile. O how greatly doeth he bynde himselfe, which by gouernement byndeth other? for if it be iuste, they call it cruell, if it bée pitiefull, it is contemned, if liberall, it is estéemed prodigall, if he kéepe or gather togyther, hée is counted couetous, if he be peaccable and quiet, they deme him for a coward, if he be coragious, he is reputed a qua∣reller, if graue, they will say he is proude, if he be easie to be spoken to, he is thought to be light or simple, if solita∣rie, they will estéeme him to be an hypocrite, and if he be ioyfull, they will terme hym dissolute: In suche wise as they will be contented, and vse more better termes to all others what soeuer, than towards him, which gouerneth a cōmon wealth. For to suche a one they recken the mor∣sels whiche he eateth, they measure his pases, they note his wordes, they take héede to his companies, and iudge of his workes (many tymes wrongfully,) they examine and murmure of his pastymes, and attempte to coniec∣ture of his thoughtes. Consyder then the trauailes whiche bée in Gouernement, and the Enuie whyche many times they beare vnto him that ruleth. We may saye, that there is no state more sure than to be in that which is furthest off from Enuie. And if a man can not but with greate paine gouerne the wife which he hath chosen, the 〈◊〉〈◊〉 which he hath begotten, nor the ser∣uant which he hath brought vp, hauing them altogether

in one house: how is it possible that he can still conserue in peace a whole common wealth? I pray you tell me, in whom shall a poore Prince repose his trust? sith that ma∣ny times he is most slaundered by them whome he fauou∣reth best? Princes and great lords can not eate without a garde, can not sléepe without a watche, can not speake without espiall, nor walke without some safetie, in suche wise as they beyng lordes of all, they bée as it were, pri∣soners of their owne people. And if we will beholde som∣what nearely, and consider the seruitude of Princes, and the libertie of subiects, we shall finde that he whiche hath most to doe in the realme, or beareth greatest swinge, is most subiect to thraldom: In somuch as if Princes haue authoritie to giue libertie, they haue no meanes to be frée them selues. The Gods haue created vs so frée, and eue∣ry man desireth to haue his libertie so much at will, that a man be he neuer so familiar a friend, or so neare of kin, we had rather haue him to be our subiect, than our lorde and maister. One man alone commaundeth all, and yet it semeth to him but little. Ought we then to maruell, if many be wearie to obey one? We loue and estéeme our selues so much, as I neuer sawe any which of his owne good will woulde be subiect, ne yet against his will was made a lorde, which we sée to bée very true. For the qua∣rells and warres that bée amongs men, are not so much for obedience sake, as to rule and cōmaunde. I say more∣ouer, that in drinking, eating, clothing, speaking, and lo∣uing, al men be of diuers qualities: but to procure liber∣tie, they bée all conformable. I haue spoken all this (O Fathers conscript) vpon occasion of mine owne Empire, which I haue taken with good will, albeit afterwardes I was sorie for that great charge. For the waltering seas and troublesome gouernement be two things agréeable to beholde, and daungerous to proue. Notwithstanding

〈◊〉〈◊〉 it hath pleased the Gods that I should be your lord, and you my subiectes, I beséech you heartily to vse your obedience, as to your soueraigne lord, in that which shall be right and méete, and to aduertise me like a father, in things that shall séeme vnreasonable. The Consul Rutu∣lus hath tolde me much in your behalfe, and hath saluted me for the people, he himselfe shal bring answere and sa∣lute you all in my name. The Allobrogians and the inha∣bitants about the riuer of Rhene, bée at controuersie for the limittes of their countrey, and haue prayed me to be their arbitratour, which will stay me a little there. I re∣quire that this Letter may bée redde within the Senate house, and manifested to the whole people. The Goddes preserue you.

An other Letter of the Emperour Traian to the Romane Senate, conteining how gouerners of cō∣mon wealthes ought to be friendes rather to those whiche vse trasicke, than to them that gather and heape together.

COcceius Traiane Emperor of the Roma∣nes

to our holy Senate health and consola∣tion in the Gods of comforte.

The affai∣res be so manifold, and businesse so graue and weightie, which we haue to doe with diuers countreyes, that scarce wée haue time to eate, and space to take any rest, the Roman Prin∣ces hauing still by auncient custome both lacke of tyme, and commonly wante of money. And bicause that they which haue charge of common wealths, to the vttermost of their power ought to be frends to traficke of marchan∣dise, and enimies of heaping treasure togethers, Prin∣ces

haue so many people to please, and so greate numbre of crauers, that if they kepe any thing for them, the same shall rather 〈◊〉〈◊〉 a spice of theft than of prouidence. To take away an other mans goodes, truly is a wicked part: but if it bée permitted to accumulate treasure and mo∣ney together, better it were to take it out of the Tem∣ples, than to defraude the people. For the one is conse∣crated to the immortall Gods, and the other to the poore Commons. I speake this (right honorable Fathers) to put you in remembraunce, and also to aduise you, that you take good héede to the goodes of the Common welthe, howe they be dispended, howe gathered together, howe they be kept and how they be employed. For ye ought to vnderstande, that the goodes of the Common wealth be committed to you in trust, not to the ende ye shoulde en∣ioy them, but rather by good gouernement to vse them. We do heare that the walles be readie to sall, the towers in decay, and the temples be come to great ruine: wher∣of we be not a little offended, and you ought also to be a∣shamed, for so much as the damages and detrimentes of the Cōmon welth, we ought either to remedie, or else to lament. Ye haue written vnto me to know my pleasure, whether the Censors, Pretors, & Ediles, shold be 〈◊〉〈◊〉 cho∣sen, and not perpetuall, as hitherto they haue bene: and specially you say, that the state of the Dictator (which is the greatest and highest dignitie in Rome) is onely 〈◊〉〈◊〉 sixe moneths. To that I answere, that we are well con∣tented with that aduise: For not without cause and iust reason our predecessours did 〈◊〉〈◊〉 the firste Kings of Rome, and ordeined, that the Consuls shoulde yerely bée chosen in the common wealth. Which was done, in con∣sideration that he whiche had perpetuall gouernement, many times became insolent and proude. And 〈◊〉〈◊〉 that the charges and offices of the Senate, should be yere∣ly,

to auoide daunger, which if they should be perpetuall there might ensue great hurte and damage to the Com∣mon wealth. For if the Officers being yerely chosen, be good, they may be continued. And if they bée euill, they may be chaunged. And truely the officer, which knoweth that vpon the ende of euery yeare he must be chaunged, and examined of his charge, he wil take good hede to that which he speaketh, and first of all will wel consider what he taketh in hande. The good Marcus Portius was the fyrst that caused the Officers of the Romane Common wealthe to thée thus visited and corrected. And bycause that these Almayne warres dee still increase, by reason that the Kyng Deceball wyll not as yet bée brought to obedience of the Romanes, but rather goth about to occu∣pie and winne the Kingdomes of Dacia and Polonia, I shall be forced through the businesse of the warrs, so long continuing) to deuise and consult here vpon the affaires cōcerning the gouernemēt of the cōmon welth of Rome. For a lesse euill it is for a Prince to be negligent in mat∣ters of warre, than in the gouernement of the common wealth. A prince also ought to thinke, that he is chosen, not to make warres, but to gouerne, not to kill the eni∣mies, but to roote out vices, not that he go in person to in∣uade or defend his foes, but that he reside and be in the cō∣mon welth, & not to take away other mens goodes, but to do iustice to euery mā, for somuch as the prince in y^t war∣res can fight but for one, and in the publike wealth he cō∣mitteth faults against a numbre. Truly it liketh me wel, that from the degrée of Captains men be aduaūced to be Emperors, but I thinke it not good, that Emperours do descend to be Captains, considering that the realme shal neuer be in quiet, whē the Prince is to great a warrior. This haue I spokē (Fathers cōscript) to the intēt ye may beleue, that I for my part, if these warres of Almayne

were to begin, I beyng at Rome, it were impossible that I should be brought vnto the same, for that my principall intent, is to be estemed rather a good gouerner of a com∣mon wealth, than a foreward Captain in the field. Now then principally I commend vnto you the veneration of the Temples, and honor of the Gods, bicause Kings ne∣uer liue in suretie, if the Gods be not honored, and the Temples serued. The last words which my good Lorde Nerua wrote vnto mée were these: Honour the Temples, feare the Gods, maynteine Iustice in thy Common wealth, and defende the poore, in so doing thou shalte not bee for, gotten of thy friende, nor vanquished by thy ennimies. I do greatly recommende vnto you the vertues of 〈◊〉〈◊〉 and Fraternitie, for that you know that in great cōmon wealthes, greater hurt and damage do ciuile and neigh∣borly warres bring vnto the same, than those attempted by the enimies. If parents against parentes, and neigh∣bours againste neighbours had not begon their mutuall hatred & contencion, neuer had Demetrius ouerthrowen the Rhodes, neuer had Alexander conquered Thyr, Mar∣cellus Syracusa, Scipio Nuimantia. I recōmende vnto you also the poore people, loue the Orphanes and fatherlesse children, support and help the widowes, beware of qua∣rels and debates amongs you, and the causes of the help∣lesse fée that ye maintaine and defende: bicause the gods did neuer wreake more 〈◊〉〈◊〉 vengeance vpon any, than vpon those which did ill intreat and vse the poore and ne∣die. And many times I haue heard my lorde Nerua say: that the Gods neuer shewed them selues so rigorous, as against a mercilesse and vnpitiful people. Semblably, we pray you to be modest of wordes, pacient to suffer, & ware in your forme of life. For a great fault it is, and no lesse shame to a gouerner, that he praise the people of his cō∣mon wealthe, and gyue them occasion to speake euill of

him. And therfore they which haue charge of the cōmon welth, ought rather to repose trust in their workes, than in their words, for so much as the citizens or cōmon peo∣ple, do rather fire their iudgement vpon that which they sée, than on that which they heare. I woulde wishe that (touchyng the affaires appertinent to the Senate) they might not know in you any sparke of ambicion, malice, deceipt, or enuie: to the intent that the iust men might not so much complaine of the commaunding of the com∣mon wealth, as vpon the entertainement and profite of the same. The Empire of the Grekes, and that of the Ro∣manes, were euer contrary, as well in armes and lawes, as in opinions: The Grekes putting their felicitie in e∣loquence, and we in well doing. I speake this (right ho∣norable Fathers) to counsell and exhorteye, that when ye bée assembled in Senate, ye doe not consume tyme in disputing & holdyng opinions for the verification of any thing. For if you will iudge without parcialitie and af∣fection, without greate disputation; ye may come to rea∣son. I do remember that being at a lesson of Appoloni∣us Thyaneus, I heard hym say that it was not so expédi∣ent that Senators and Emperors shold be skilful & wise, as if they suffred themselues to be gouerned by those that were of greate skill and knowledge: and verely he 〈◊〉〈◊〉 truthe. For by that meanes he prohibited & forbad them, not to arrest and stande vpon their owne opinion, where∣of they ought to be many times suspicious: Likewise 〈◊〉〈◊〉 recommende vnto you the Censores, who haue charge of iudgement, and the Tribunes, whose office is to attende the affaires of Common wealth, that they bée wise and learned in the lawes, expert in the Customes, prouident in Iudgementes, and ware in their trade of life. For I say vnto you, that a wise man is more auaileable in go∣uernement of a common welth, than a man of ouermuch

skill and experience. The forme then which ye shall ob∣serue in matters of iudgement, shal be thus: That in ci∣uile processe you kepe the law, and in criminall causes to moderate the same, bicause hainous, cruel, and rigorous lawes be rather made to amase and feare, than to be ob∣serued and kept. When you giue any sentence, ye ought to consider the age of the offendāt, when, how, wherfore, with whome, in whose presence, in what time, and how long ago, for somuch as euery of these things may either excuse or condenme: whiche you ought to 〈◊〉〈◊〉 and vse towards them in like sort as the Gods towards vs, who giue vs better helpe and succour, and correct vs lesse than we deserue. That cōsideration the iudges ought to haue, bicause the offenders doe rather trespasse the Gods than men. If then they be forgiuen of the Gods for offences which they commit, reason it is that wée pardon those faultes done vnto others, & not vnto our selues. In like maner we commaunde you, y^t if your enimies do you any anoiance or iniurie, not 〈◊〉〈◊〉 to take reuenge, but rather to dissemble y^t same, bicause many wrōgs be done in the world, which were better to be 〈◊〉〈◊〉 than 〈◊〉〈◊〉. Wherin ye shall haue like regard, touching y^t 〈◊〉〈◊〉 the Senate and Common wealth, that they be not 〈◊〉〈◊〉 to ambicious or couetous 〈◊〉〈◊〉. For there is no beast in the world so pestiferous and benemotis, as that 〈◊〉〈◊〉 of man is to the Common wealth, the ambicious I say in cōmaunding, and the couetous in gathering togither. Other things we let passe for this time, vntil we haue in∣telligence, how these our commaundements be 〈◊〉〈◊〉. This Letter shall be red in the chiefess place within the Senate, and afterwards pronoūced to the people, that they may both know what 〈◊〉〈◊〉 〈◊〉〈◊〉, and sée also what ye doe. The Gods kepe you, whome we pray to preserue our mother the Citie of Rome, and to sende vs good 〈◊〉〈◊〉 in these our warres.

A notable Letter sent from the Romane Senate to the Emperour Traiane, wherin is declared how sometimes the region of Spayne did furnish Rome with golde from their mines, and nowe doe adorne and garnish the same with Emperours to gouerne their Common wealth.

THe sacred Roman Senate, to thée the great Cocceius Traiane newe Emperor Augu∣stus, health in thy Gods and ours, graces euerlastyng wée render to the immortall Gods, for that thou art in health, whiche we desire and pray may be perpetual. We signified vnto thy maiestie the death of Nerua Cocceius, our soueraigne Lorde, and thy predecessor, a man of sin∣cere life, a friende of his common wealth, and a zealous louer of Justice, wherin also we aduertised, that like as Rome did wéepe for the cruell lyfe of Domitian, so much the more bitterly doth she bewaile the death of thine vn∣cle Nerua, whose councell (although hée was very olde and diseased) which he gaue vs lying on his bedde, we lo∣ued better, and imbraced with greater comforte, than all the enterprises and dedes done by his predecessors, when they were in health and lustie. And besides the ordinarie mourning vsed to be done in Rome for princes, we haue caused all recreation and passetime to cease, so well in the common wealth, as with euery of vs particularly. We haue shut vp the Temples and made the Senat to 〈◊〉〈◊〉 to doe the Gods to vnderstand, how displeasantly we ac∣cept the death of good men. The good old gentleman Ner∣ua died in his house, and was buried in the fielde of Mars;

he died in debt, & we haue paid his debts. He died calling vpon the Gods, & we haue canonized him amongs their numbre, and that which is most to be noted, he died com∣mending vnto vs the Common wealth, and the Cōmon wealth recommending it selfe vnto him. And a little be∣fore his latter gaspe, the principal of the holy Senate, and many other of the people, standing about his bedside, he sayde: O ye Fathers, I committe vnto you the cōmon wealth and my selfe also vnto the Gods: vnto whome I render infinite thankes, bycause they haue taken from me my children, to bée mine heires, and haue lefte mée Traiane to succéede. You do remembre (most dread soue∣raigne Lorde) that the good Emperour Nerua had other successours than your maiestie, of nerer alliance, of grea∣ter frendship, more bound by seruice, and of greter proofe in warfare: Notwithstandyng amongs other noble per∣sonages, vpon you alone he cast his eyes, reposing in you such opinion and confidence, as to reuiue the prowes and valiant faicts of the good Emperor Augustus, by suppres∣sing in obliuion the insolent faicts of Domitian. When Nerua came vnto the Crowne, he found the treasure 〈◊〉〈◊〉, the Senate in dissention, the people in commotion, iu∣stice not obserued, and the Common welth ouerthrowen: which you likewise presently shall finde, although other∣wise quiet and wholly reformed. Wherfore we shall bée right glad, that you conserue the common wealth in the state wherin your vncle Nerua left it, considering special∣ly that newe Princes vnder colour to introduce new cu∣stomes, do ouerthrow their common wealths. Fourtene Princes your predecessours in the empire wer naturally borne in Rome, and you are the first straunger Prince. Wherefore we pray the immortall Gods, (sith that the stocke of our auncient Caesars is dead) to sende 〈◊〉〈◊〉 good Fortune. Out of the countrey of Spayne was wont to

〈◊〉〈◊〉 to this our Romane Citie great abundance of gold siluer, stéele, leade, tinne, from their 〈◊〉〈◊〉: but now in place therof, she giueth vs Emperours to gouerne oure common wealths. Sith then that thou cōmest of so good a countrey as Spayne is, from so good a Prouince as is Vandolosia, and from so excellent a citie as Cales is, of so noble and fortunate a linage as is Cocceius, and 〈◊〉〈◊〉 to so noble an Empire, It is to be supposed that thou wilt proue good, and not euill. For the Gods immortall many times do take away their graces from vngratefull men. Moreouer (most excellent Prince) sith you wrote vnto vs the maner and order what we ought to do: rea∣son it is that we write to you againe what you ought to foresée. And sith you haue told vs, and taught vs to obey you, mete it is that we may know what your pleasure is to commaunde. For that (it maye come to passe) that as you haue ben brought vp in Spayn, and of long time ben absent from Rome, through following the warres, that not knowing the lawes wherevnto we are sworne, and the customes whiche wée haue in Rome, Ye commaunde some thing that may redound to our damage and to your dishonor. And therefore we accompte it reason that your Maiestie bée aduertised hereof, and the same preuented, for so much as Princes oftentimes be negligent of many things, not for that they will not foresée the same, but rather for wāt of one that dare tel them what they ought to doe. And therfore wée humbly beséech your most excel∣lent maiestie, to extende and shewe forth your wisedome and prudence, for that the Romanes heartes ben drawen and made pliant rather by fauourable diligence, than by prouoked force. Touchyng the vertue, Iustice, may it please you, to remembre the same. For your olde vncle Nerua was wont to say, that a prince for all his magna∣nimitie, valiance, and felicitie, if he do not vse and main∣taine

iustice, ought not for any other merite to bée 〈◊〉〈◊〉 and 〈◊〉〈◊〉. Semblably we make our humble pe∣tition, that those commaundements which you shal send and require to be put in execution, bée throughly establi∣shed and obserued. For the goodnesse of the law doth not consist in the ordinance, but in the fulfillyng and accom∣plishement of the same. We will not also omitte to say vnto you (most famous Prince) that you must haue pa∣cience to suffer the importunate, & to dissemble with the offenders. For that it is the déede of a Prince to chastise and punishe the wrongs of the common wealth, and 〈◊〉〈◊〉 pardon the disobedience done vnto hym. You sende vs word by your letters that you wil not come to Rome, vn∣till you haue finished the Germaine warres. Whiche sée∣meth vnto vs to be the determination of a 〈◊〉〈◊〉 and right noble emperor, for so much as good Princes such as you be, ought not to desire & chose places of delite & recre∣atiō, but rather aspire to seke & win renome & fame. You cōmaunde vs also to haue regard to the veueration of the Temples, and to the seruice of the Gods. Which request is iust, but very iust it were and mete that your self shold do the same. For our seruice would litle preuaile, if you should displease them. You will vs also one to loue an o∣ther, which is the counsel of a holy and peaceable prince? but know ye, that we shal not be able to do the same, if you will not loue and intreate vs all in equall and indif∣ferent sorte. For princes cherishyng and louing some a∣boue the rest, do raise slanders and grudges amongs the people. You likewise recommend vnto vs, the poore and the widowes: wherin we thinke that you ought to com∣maunde the Collecters of your tributes, that they do not grieue the same, when they gather your rightes & 〈◊〉〈◊〉. For greater sinne it is to spoile & pill the nedie sort, than 〈◊〉〈◊〉 to succour and relieue them. Likewise

you do persuade vs to be quiet & 〈◊〉〈◊〉 in our affai∣res, which is a persuasion 〈◊〉〈◊〉 of a prince, not onely y^t is iust, but also of a pitiful father. In 〈◊〉〈◊〉 maner you require vs not to be opinionatiue & wilfull in the 〈◊〉〈◊〉, ne affectionate to selfwil, which shal be done accordingly as you cōmaunde, & accept it as you say. But ther 〈◊〉〈◊〉 you ought to think that in graue & 〈◊〉〈◊〉 〈◊〉〈◊〉, the more depely things 〈◊〉〈◊〉 debated, y^t better they shal be pro∣uided & decréed. You bid vs also to 〈◊〉〈◊〉 y^t the Censores be honest of life and rightful in doing iustice. To that we aunswere that in the same we will haue good respect, but it is expedient that you take héede to them whome you shall name and appoint to those affaires. For if you doe choose them such as they ought to be, no cause shal rise to reprehende them. Item where you say that we ought to take hede, that our children committe no offences to the people, wherein the aduise of the Senate is, that you doe draw them away from vs, and call them to the Almayne warres, for as you do know (right souerain prince) that when the publike welth is exempt, and voide of enimies, then the same wil begin to be replenished with youthful vices. Notwithstanding when the warres bée farre off from Rome, then the same to them is profitable, bicause there is nothing which better 〈◊〉〈◊〉 common wealths from wicked people, than warres in countrey straunge. Cōcerning other things which you write vnto vs, nede∣full it is not nowe to recite them, but onely to sée them kepte. For truely they séeme rather to bée the lawes of God Apollo him selfe, than Counsels of a mortall man. The Gods preserue your Maiestie, and graunt you good successe in those your warres.

These Letters and Epistles, although besides the scope and Nature of a Nouell, yet so woorthie to be read and practised, as no Hystorie or other Morall Precepte

more: expressing the great care of a maister towardes his scholar, that he should proue no worse being an Em∣peror, than he shewed hym selfe 〈◊〉〈◊〉 when he was a Scholer: fearing that if he shoulde gouerne contrary to his expectation, or degenerate from the good institution, whiche in his yong yeares hée imbraced, that the blame and slaunder shoulde rest in 〈◊〉〈◊〉, that was his tu∣tour and bringer vp. O carefull Plutarch, O most happy maister, as well for thine owne indu∣strie, as for the good successe of suche a scholer. And O most fortunate and vertuous Emperor, that could so welbrooke and digest the blissed persuasions of such a master, and whose minde with the blast of promotion was not so swolne & puffed, but that it 〈◊〉〈◊〉 to cal him Fa∣ther and Maister, 〈◊〉〈◊〉 crauing for an in∣stigation of reproofe, when he 〈◊〉〈◊〉 or slipped from the pathe of reason and duetie. And O happie Counsel & Senate, that could so wel like and practise the documentes of such an Emperour.