The philosophie, commonlie called, the morals vvritten by the learned philosopher Plutarch of Chæronea. Translated out of Greeke into English, and conferred with the Latine translations and the French, by Philemon Holland of Coventrie, Doctor in Physicke. VVhereunto are annexed the summaries necessary to be read before every treatise

OF THE TRANQVILLITY [ 10] AND CONTENTMENT OF MINDE.

The Summarie.

IN this Treatise a man may see the excellent discourses and most sound arguments of Morall Philosophie; the scope whereof is to make the scholars and students therein re∣solute, and to keepe them from wavering and tottering to and fro; notwithstanding [ 20] that either the skie were ready to fall upon their heads, or the earth to chinke and open under their feet. True it is, that in this place Plutarch sheweth sufficiently what blind∣nesse there is in humane wisedome, when the question is to pronounce and speake precisely, Wherein con∣sisteth true repose and assured felicitie? For to teach a man whom he calleth vertuous, to search for con∣tentment and quiet rest in his owne reason, were as much as to fetch light out of darknes. and life out of death it selfe. And therefore (for this time) needlesse it is to treat long upon this point, considering that we minde not to dispute or declare how infufficient humaine learning and Philosophy is, in comparison of true Divinity & Theology. For the present, this may suffice, that seeing he was no better than a pagan, who hath disputed of this theame, let us receive both this discourse and other such, wherein he endevou∣reth to withdraw us from vice, and bring us unto vertue, as written and penned by a man, guided and [ 30] conducted by a dimme and darke light: in which notwithstanding appeare certaine sparks of the truth, which as they are not able to shew the way sufficiently, so they give them to understand, who be farre remote from the true light, how miserable and wretched they are every way. Prooved he had before, that Flattery, Choler, and Curiositie are vices that overturne the soule up-side downe, and transsport it so farre off that it is not at home, nor mistresse of herselfe: and after he had taught how a man might reclaime and reduce her againe to her owne house, he treateth now of those meanes, whereby she may be kept quiet, peaceable, joious and contented within. For the effecting hereof, at the very entry of this Treatise, he proposeth one expedient meane to attaine thereto, requiring that a man should fortifie and defend his minde with reasons against the evils and dangers to come: then he confuteth the Epicu∣reans, who for to set a man in peace, would make him blockish, senselesse and good for nothing: he an∣swereth [ 40] likewise to those who are of opinion that a man may finde a certaine kinde of vacation and im∣passibilitie without all trouble and molestation: which done, he sheweth that reason well ruled & orde∣red, is the foundation and ground of our tranquillity: and all in one and the same traine, he teacheth how a man may be furnished & assisted with this reason. Having thus sufficiently in generall tearmes dis∣coursed of these premisses, he doth particularise and descipher the same point by point, giving fifteene severall counsels, whereby a man may attaine to this contentment and repose of Spirit; the which we have distinguished particularly, and shewed in ech one the substance of them, which I thought not good to insert in this place, because the Summary should not exceed over-much. Furthermore, the said coun∣sels be enriched with notable examples, similitudes and sentences; which (no doubt) would have 〈◊〉〈◊〉 much more forcible and effectuall, if the principall in deed had bene joined therewith, to wit, true pietie [ 50] and religion: which hath beene cleane omitted by the aut hour, who in deed never knew what was the onely true and perfect tranquillitie of the soule. Howbeit, woonderfull it is, how he should proceed so farre as he doeth, having no other helpe and meanes but his owne selfe: which may so much the bet∣ter serve our turnes, considering that we have aides and guides farre more excellent to bring us so farre, as to make entrie, and take assured possession of that soveraigne good and felicity, whereof hee here speaketh.

OF THE TRANQVILLITY AND contentment of minde.

PLUTARCH to PACCIUS sendeth greeting:

OVerlate it was before I received your letter, wherein you requested me to write somwhat as touching the Tranquillity of the Soule, and withall of certaine places in Platoes Dialogue Timaeus, which seeme [ 10] to require more exact exposition: but so it happened, that at the very same time, your friend and mine Eros, had occasion to saile with speed to Rome, upon the receit of certeine letters from that right worshipfull gentleman Fundanus, by vertue whereof he was to depart suddenly and to repaire unto him with all expedition. By which occasion having not sufficient time and leasure to performe your request in such maner as I purposed, & yetunwilling that the man coming from me, should be seene of you emptie-handed; I have collected certaine notes, chosen out of those commentaries, which for mine owne memorie & private use I had compi∣led long before, concerning this argument, to wit, The Tranquillity & contentment of spirit: [ 20] supposing that you also demaund this present discourse, not for any pleasure that you take to read a treatise penned curiously, and affecting or hunting after fine phrases and exquisite words; but onely in regard of some doctrine that may serve your turne and helpe you to the framing of your life as you ought; knowing withall full well (for the which I doe congratulate and re∣joice heartily on your behalfe) that notwithstanding your inward acquaintance, friendship and favor with the best and principall persons of the citie, and that for eloquence you come behind none that plead causes at the bar in open court, but are reputed a singular Oratour, yet for all that, you do not as that Tragicall Merops, suffer your selfe foolishly and beyond the course of nature to be carried away as he was with the vaine-glorie and applause of the multitude, when they do admire and account you happie therefore; but still you keepe in memorie that which [ 30] oftentime you have heard from us; That it is neither a rich Patritians shooe that cureth the gout in the feet; nor a costly and pretious ring that healeth the whitflaw or felon in the fingers; nor yet a princely diademe that easeth the head-ach. For what use is there at all of goods and ri∣ches to deliver the soule from griefe and sorrow, or to lead a life in rest and repose without cares and troubles? What good is there of great honors, promotions, and credit in court? unlesse they that have them know how to use the same well and honestly; and likewise if they be with∣out them, can skill how to finde no misse of them, but be alwaies accompanied with content∣ment; never coveting that which is not? And what is this else but reason accustomed and exer∣cised before hand, quickly to restreine and eftsoones to reprehend the passionate and unreaso∣nable part of the soule, which is given oftentimes to breake out of her bounds: and not to suffer [ 40] her to range and vague at her pleasure, and to be transported by the objects presented unto her? Like as therfore Xenophon giveth us good counsell: Alwaies to remember the gods, and most of all to worship and honor them when we are in prosperitie, to the end that whensoever we stand in neede, we may more boldly invocate and call upon them, with full assurance that they will supply our necessities, being thus before-hand made propitious and gratious unto us; even so, wisemen and such as are of good conceit, ought alwaies to be furnished and well provided of reasons sufficient to serve their turne for to encounter their passions before they arise, to the end that being once laide up in store, they may doe most good when time serveth. For as curst and angrie mastives by nature, which at every noise that they heare keepe an eager baying and barking as if they were affrighted, become quiet and appeased by one onely voice which is fa∣miliar [ 50] unto them, and wherewith they have beene acquainted; so it is no small paine and trou∣ble to still and compose the passions of the minde (shittish as they be and growne wilde) unlesse a man have ready at hand proper and familiar reasons to represse the same so soone as ever they begin to stir and grow out of order.

Now as touching those who affirme that if a man would live in tranquillity and rest, he ought not to meddle nor deale in many affaires, either in publike or private: First and formost thus I say, that they would make us pay deere for tranquillitie of minde, when they would have us buy 〈2 pages missing〉〈2 pages missing〉

when he was bidden to stand up, but cavilled with him after a mocking and jesting maner, what (quoth he) and if you sold a fish would you bid it rise up? Likewise Socrates discoursed familiar∣ly with his fellowes and followers as touching Philosophie, even when he was in prison. Wher∣as Phaethon, notwithstanding he was mounted up into heaven, wept for anger and despight that no man would give him the rule and regiment of the charriot-steeds belonging to the sunne his father. And as a shoe is wrested and turned according to the fashion of a crooked or splay-foot, but never doth the foot writhe to the forme of a shoe; even so it is for all the world with the dis∣positions of mens minds; they frame their lives and make them like thereto. For it is not use and custome that causeth the best life to be pleasant also unto them that have made choise thereof, as some one haply is of opinion; but wisedome rather and discretion maketh that life [ 10] which is best to be also sweetest and most pleasant. Since that therefore the source and foun∣taine of all tranquillitie and contenment of spirit is in our selves, let us cleanse and purifie the same spring, as cleane as possibly we can, that all outward and casuall occurrences whatsoever, may be made familiar and agreeable unto us, knowing once how to use them well.

If things go crosse, we ought not, iwis, To fret; for why? such choler will not boot: But he that know's when ought is done amisse, To set all straight, shall chieve full well, I wot.

Plato therefore compared our life to a game at Tables; wherein the plaier is to wish for the luckiest cast of the dice, but whatsoever his chance is, he must be sure to play it well, and make [ 20] the best of it: Now of these two points, the former, to wit, a good throw, is not in our power and choise; but the other resteth in us, namely, whatsoever our lot is, to take in good woorth, and to dispose every thing in that place where it may profit most if it fortuned well: and contra∣and contrariwise, if it fell out crosse, where it may doe least harme. This (I say) is our part and duety to performe, if we be as wise as we should be. As for brain-sicke fooles, and such as know not how to carrie themselves in this life (like unto those that have crasie and diseased bodies, who neither can abide burning heat nor chilling colde) as in prosperity they spread and set up their sailes too high, so in adversitie they strike them as low. Troubled they are mightily with both extremities; or to speake more truely, with themselves, as much in the one as the other, and no lesse in that state which yeeldeth those things that we call and repute Goods. Theodorus [ 30] that infamous Philosopher, who for his profane opinion was surnamed Atheos, that is to say, The Atheist, was woont to say: That he delivered his speeches with the right hand to his audi∣tours and scholars, but they tooke the same with their left; even so ignorant and untaught per∣sons many times when fortune presenteth herselfe unto them on the right hand, receive her awkly, turning to the left side undecently, and by that meanes commit many untoward & lewd parts. But those that be wise doe farre better: for as Thyme yeeldeth unto Bees the quickest and driest hony; even so they out of the most unfortunate accidents that be, can skill often-times to get somewhat which is agreeable and commodious unto themselves. This is then the first and principall point, wherein a man ought to be trained and exercised, upon this must he study and meditate. And like as that fellow, when he flung a stone at a curst bitch, missed her, and chan∣ced [ 40] to hit his step-mother, saying withall: It makes no matter; for it hath not light amisse; even so we, may turne all our fortune to our owne purpose, and make the best use of it, in case things fall out otherwise than we would or meant. Diogenes his hap was to be banished and driven out of his owne countrey; yet this exile of his prooved not ill to him; for by that meanes and there∣upon he beganne to studie and professe Philosophie. Zeno the Cittiaean had but one frigat or flie-boat left him, and hearing newes that both it and all therein was cast away, drowned and pe∣rished in the mids of the sea: ô Fortune (quoth he) thou hast done well, to drive us againe to put on our poore and simple scholars habit, and to send us to our gallerie and schoole of Philo∣sophie. What should hinder us then, but that we may follow the examples of these men. Art thou deprived and put out of some publike office or magistracie which thou didst exercise? Go [ 50] and live in the countrey; there follow thine owne businesse, and plie thy private affaires. Hast thou made sute and great meanes to be entertained in the Court, and to winde into speciallfa∣vour with some Prince and Potentate, and after all thy travell suffered repulse? Well, thou shalt live privately at home, without danger, without trouble. Againe, Art thou entred into action, and doest thou manage State affaires, wherein thou hast cares enough, and no time to breathe thy selfe?

The holsome waters and hot baines

Do not so much alay our paines: And if our limmes be dull or sicke, Refresh the same and make them quicke: As when a man himselfe doth see Advanc't to honour and high degree, His glory, care and paine doth ease, No travell then will him displease.

as Pindarus saith very well: Art thou in some disgrace, and cast out of favour with reproch, by reason of some slanderous calumniation or envie? Thou hast a gale of fore-wind at the poope, which will soone bring thee directly to the Muses and to the Academie; that is to say, to follow [ 10] thy booke, and study Philosophie: for this was Platoes helpe, when he was in disfavour with De∣nys the tyrant. And therefore one meanes this is (of no small importance) to worke content∣ment in a mans mind; namely, to looke backe unto the state of famous and renowmed persons, and to see whether they (haply) have not suffered the like at any time; as for example: Art thou discontented with thy childlesse estate, for that thy wife hath brought thee no children? Doe but marke the Kings of Rome, how there was not one of them that left the crown unto his sonne. Is it povertie that pincheth thee, so as thou art not able to endure it? Tell mee which of all the Boeotians wouldest thou chuse to resemble, sooner than Epaminondas? or what Romane woul∣dest thou be like unto, rather than Pabricius? But say thy wife hath plaied false by thee, and made thee weare hornes? Didst thou never reade that Epigram of King Agis at Delphos? [ 20]

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 * 1.1 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Agis, of sea and land a crowned king, Gave me sometime a sacred offering.

And yet as mightie a Prince as he was, you have heard (I am sure) that Alcibiades lay with his wife Tunaea, and she would not bash to call the sonne that she had by him in adulterie, Alcibia∣des, especially amongst her women & waiting-maidens, whispering and speaking as much softly unto them: But what of all that? This crooked crosse was no bar unto K. Agis, but that he proo∣ved the greatest and most renowmed personage of all the Greeks in his time. No more was it any hinderance to Stilpo, but that he lived all the daies of his life most merrily, and no Philoso∣pher like to him in those daies, notwithstanding he had a daughter that plaied the harlot: and [ 30] when Metrocles the Cynick reproched him therewith; Is this (quoth he) my fault or hers? To which when Metrocles answered againe: The fault is indeed hers, but the infortunity and mis∣hap is yours: What now, (replied Stilpo again) how can that be? Are not (I pray you) all faults rightly named Slips or falles? Yes truely, said the other: And are not falles (quoth Stilpo) mis∣chances or misfortunes? Metrocles could not denie it: Why then (inferred Stilpo at last) what are mischances or misfortunes, other than infortunities and mishaps to them whose mischan∣ces they are. By this milde kinde of Sorites and Philosophicall reasoning thus from point to point, he shewed that the reprochfull language of this Cynicall Metrocles, was nothing els, but a vaine and foolish baying and barking of a cur-dogge. But on the contrary side, the most part of men are provoked and troubled not onely for the vices of their friends, familiars, and kins∣folke, [ 40] but also of their very enimies. For reprochfull taunts, anger, envie, malice, and spightful jealousies, are the mischiefes and plagues (I must needs say) of such especially that have them; howbeit they molest and vexe those also that are witlesse and without discretion, no otherwise than the hasty and cholericke fits of our neighbors, the peevish and froward dispositions of our familiar acquaintance, and some shrewd demeanors of our servants in that they go about: with which me thinks you also troubling and disquieting your selfe as much as with any thing else, like unto those Physicians of whom Sophocles thus writeth;

Who bitter choler clense and scoure With Drugs as bitter and as soure.

do unseemely and not iwis for the credite of your person, thus to chafe and fret at their passions [ 50] and imperfections beyond all reason, and shew your selfe as passionate as they. For surely the affaires and negotiations wherewith you are put in trust, and which be managed by your direc∣tion, are not executed ordinarily by the ministerie of such persons whose dealings be plaine, simple and direct, as instruments most meet and fit for such a purpose; but for the most part by crooked, rough, and crabbed pieces. To reforme and amend these enormities, I would not have you thinke that it is either your worke and dutie, or an enterprise otherwise easily performed. But if you making use of these, being such by nature as the Chirurgians do of tooth-drawing

pincers, and those instruments wherewith they doe bring the edges of a wound together; will shew you selfe milde, moderate, and tractable in every respect, according as the present occa∣sion will give leave; surely you shall not receive so much discontentment and displeasure at the untoward and unhappie dealings of others, as joy in the conscience of your owne good disposition, as making this account, that such ministers of yours do but their kind, like as dogs when they barke: But if you feed and cherish this pusillanimitie and weaknesse of yours, as other follies, you shall be sure to heape up many troubles and follies of other men ere you be aware, which will be ready to fall and run as into some low ground and hollow trench, unto that weake∣nesse of yours. For what should I say, that some Philosophers reproove the pittie and commi∣seration which we have for them that are in distresse & miserie, acknowledging that it is a good [ 10] and charitable deed to helpe and succour such as be in calamitie, but not commending that condolence and fellow-feeling with our neighbours, as if we yeelded with them unto Fortune? And more than so, the same Philosophers will not permit and give us leave, in case we be sub∣ject to some vice and ill disposed, for to be seene and knowen for to grieve and sorrow there∣fore: but rather to correct and amend what is amisse, without any shew at all of sad cheere and heavinesse; which being so, consider then how little reason and small cause we have, nay how absurd it were, that we should suffer our selves to be troubled, vexed and angry, in case all those who commerce and converse with us, deale not so well and kindly as they should? But above all things my good friend Paccius, let us see to this, that our selfe love deceive and seduce us not; let us beware (I say) that we do not so much shew an hatred and detestation of wicked∣nesse [ 20] and sinne in generall; as bewray some private and particular regard of our owne, in that we seeme so to abhorre and dread the naughtinesse of those that have to do with us. For to be exceeding much mooved and beyond all measure affectionate at some time to such and such affaires; to covet (I say) and pursue the same over-hotly, and otherwise than is meete and besee∣ming; or contrariwise, to loth, despise, and abhor the same, must needs breed discontentments, suspitions, and offences in those persons by whom we seeme either to have beene prevented & disappointed of some things, or to have runne and fallen too soone upon other: But he that is used to carie himselfe cheerefully and with moderation in his affaires, (fall out as they will) and can frame to their events, he will soone learne to negotiate and converse with any man in all dexteritie and gentle behaviour. Well then, let us set in hand againe to discourse of those mat∣ters [ 30] which we have intermitted for a while: for like as in a feaver all things that we taste seeme at the first bitter and unsavorie; but when we see others take without any shew and signification of dislike the same which we spit out, then we blame no more either meats or drinks, but lay the fault upon our disease; even so, when we perceive that other men have entred upon and gone through the same affaires with great alacritie, and without any paine at all, whereof we com∣plained and made much adoe; let us for shame cease to find fault and bee offended so much at the things. And therefore if at any time there shall befall unto us some adverse and crooked ac∣cident against our wils, it will be very good for the working of our contentment in minde, not to passe over but to regard such things as at other times have hapned to our minds and as we could wish them; but to conferre them together, and by a good medly of them both to darken [ 40] and dor the worst with laying the better to. But now, whereas we are wont when our eies be daz∣zeled and offended with beholding that which is too bright & glittering, we refresh & comfort our sight againe with looking upon pleasant colours of flowers, and greene grasse; herein con∣trariwise wee direct our mindes and cogitations upon heavie and dolorous objects, and vio∣lently force our thoughts to be amuzed upon the remembrance of calamities and adverse for∣tunes, plucking them perforce as it were from the consideration of better. And heere in this place me thinks I may very fitly applie that sentence to our present purpose, which was said to a busie and curious person,

Ah spitefull minde and most envious hart Why others faults do'st thou so quickly spie [ 50] With eagles sight, but in thine owne thou art Starke blinde or else do'st winke with howlets eie?

Even so good sir, How is it that you regard and advise so wistly your owne miserie and cala∣mitie, making it alwaies apparent and fresh in remembrance, but upon your present prosperi∣tie you set not minde? And like as ventoses, cupping glasses or boxes draw the must corrupt humors to them out of the flesh; even so you gather against your selfe the worst things you have, being no better than the merchant of Chios, who when he sold to others a great quantity of

the best wine, sought up and downe tasting every vessell untill he met with that for his owne dinner, which began to sowre and was little better than starke naught. This man had a servant who ranne away, and being demaunded what his man had done unto him, for which hee should shew him a paire of heeles? Because (quoth hee) when hee had plentie of that which was good, he would needes secke for naught. And most men verily are of the same nature, who passing by good and desireable things, which be (as a man would say) the plea∣sant and potable liquors that they have, betake themselves to those that bee harsh, bad, and unsavourie. But Aristippus was of another humour; for like a wise man and one that knew his owne good, hee was alwaies disposed to make the best of everie occurrence, rai∣sing and lifting up himselfe to that end of the ballance which mounted aloft, and not to [ 10] that which went downeward. It fortuned one day that he lost a faire mannor or Lordship of his owne, and when one of his friends above the rest made most semblance to lament with him, and to be angrie with Fortune in his behalfe; Heare you (quoth he) know you not that your selfe have but one little farme in the whole world, and that I have yet three houses more left, with good lands lying to them? Yes marie do I (quoth the other:) Why then (quoth A∣ristippus againe) wherefore doe not we rather pittie your case, and condole with you? For it is meere madnesse to grieve and sorrow for those things that are lost and gone, and not to rejoice for that which is saved. And like as little children, if a man chance to take from them but one of their gauds, among many other toies that they play withall, throw away the rest for verie curst∣heart, and then fall a puling, weeping and crying out aright; semblably, as much folly and chil∣dishnesse [ 20] it were, if when fortune thwarteth us in one thing, we be so farre out of the way and dis∣quieted therewith, that with our plaints and moanes we make all her other favours unprofitable unto us. But wil some one say, What is it that we have? Nay, What is it that we have not? might he rather say: One man is in honour, another hath a faire and goodly house; one hath a wife to his minde, and another a trustie friend.

Antipater of Tarsus the Philosopher, when he drew toward his end and the houre of his death, in recounting and reckoning up all the good and happie daies that ever he saw in his life time, left not out of this roll so much as the Bon-voiage that he had when he sailed from Cilicia to Athens. And yet we must not forget nor omit those blessings and comforts of this life which we enjoy in common with many more, but to make some reckoning & account of them: [ 30] and namely to joy in this, that we live; that we have our health; that we behold the light of the sunne; that we have neither warre abroad nor civill sedition and dissension at home; but that the land yeeldeth it selfe arable and to be tilled, and the sea navigable to everie one that will, without feare of danger; that it is lawful for us to speake, and keepe silence at our pleasure; that we have libertie to negotiate and deale in affaires, or to rest and be at our repose. And verily the enjoying of these good things present, will breed the greater contentment in our spirit, if wee would but imagine within our selves that were absent; namely, by calling to minde eftsoones, what a misse and desire those persons have of health, who bee sicke and diseased? How they wish for peace, who are afflicted with warres? How acceptable it is either to a stranger or a meane person and unknowen, for to bee advaunced unto honour, or to bee friended in [ 40] some famous and puissant citie? And contrariwise, what a great griefe it is to forgoe these things when a man once hath them? And surely a thing can not bee great or precious when we have lost it, and the same of no valour and account all the while wee have and enjoy it: for the not being thereof, addeth no price and woorth thereto. Neither ought wee to holde these things right great and excellent, whiles wee stand alwaies in feare and trembling to thinke that we shall be deprived and bereft of them, as if they were some woorthie things: and yet all the time that they be sure and safe in our possession, neglect and little regard them as if they were common and of no importance. But we ought to make use of them whiles they be ours, and that with joy, in this respect especially, that the loosse of them if it shall so fall out, wee may beare more meekly and with greater patience. Howbeit, most men are of this opinion (as [ 50] Arcesilaus was woont to say) that they ought to follow diligently with their eie and cogitation the Poemes, Pictures, and Statues of others, and come close unto them for to behold and per∣use exactly each of them; yea, and consider everie part and point therein from one ende to the other: whiles in the meane time they neglect and let alone their owne lives and manners; not∣withstanding there be many unpleasant sights to be spied and observed therein: looking ever∣more without, and admiring the advancements, welfare and fortunes of others: much like as adulterers who have an eie after their neighbours wives, but loath and set naught by their owne.

And verily this one point also is of great consequence, for the setling of a mans minde in sure repose; namely, to consider principally himselfe, his owne estate and condition; or at least wise (if he do not so) yet to looke backe unto those that be his inferiours and under him; and not as the most sort do, who love alwaies to looke forward and to compare themselves with their bet∣ters and superiors. As for example, slaves that are bound in prison and lie in irons, repute them happy who are abroad at libertie; such as be abroad and at libertie, thinke their state blessed who be manumised and made free; being once a franchised, they account themselves to be in verie good case if they were citizens; and being citizens they esteeme rich men most happie; the rich imagine it a gay matter to be Lords and Princes; Lords and Princes have a longing desire to be Kings and Monarchs; Kings and Monarchs aspire still higher and would be Gods; and [ 10] yet they rest not so, unlesse they may have the power to flash lightnings and shoot thunder∣bolts, aswell as Jupiter. Thus whiles they evermore come short of that which is above them and covet still after it, they enjoy no pleasure at all of those things that they have, nor be thankfull therefore.

The treasures great I care not for of Gyges King so rich in gold; Such avarice I do abhor, nor money will I touch untold. I never long'd with gods above, in their high works for to compare: [ 20] Grand seignories I do not love, far from mine eies all such things are.

A Thrasian he was that protested thus. But some other, that were a Chian, a Galatian or a Bithy∣nian (I dare warrant you) not contenting himselfe with his part of honor, credit & authoritie in his owne countrie and among his neighbours and fellow-citizens, would be ready to weepe and expostulate the matter with teares, if he might not also weare the habite and ornaments of a pa∣tritian or Senatour of Rome. And say it were graunted and allowed him to be a noble Senatour, he would not be quiet untill he were a Romaine Lord Praetor: Be he Lord Praetor, he will aspire to a Consulship; and when he is created Consull, whine he will and crie if he were not nomina∣ted and pronounced the former of the twaine, but elected in the second place. And I pray you [ 30] what is all this? What doeth a man herein but gather pretended excuses of ingratitude to Fortune, in punishing and chastising himselfe after this manner? But the man who is wise and of sound judgement, in case some one or two among so infinite thousands of us mortall men

Whom sunne from heaven so daily doth behold, Who feed on fruits of earth so manifold,

be either more honoured or richer than himselfe, will not therefore be cast downe straight way, and sit mourning and lamenting for sorrow: but rather in the way as he goeth, and whensoever he commeth abroad, salute & blesse with praise and thanksgiving, that good fortune of his and blessed angell that guideth his life, for that his lot is to live farre better, more at hearts ease, and [ 40] in greater reputation than many millions of millions of other men. For true it is, that in the solemne games at Olympia, no champion may choose his concurrents with whom he is to wrestle or enter into combat for a prize: but in this life, our state standeth so, and our affaires bee in that manner composed, that everie man hath meanes to match, yea and excell many others, and so to beare himselfe aloft, that he be rather envied than envious; unlesse haply he be such an one, as will presume to deale with Briareus or Hercules for the Mastrie. Well, when thou shalt behold some great Lord or honorable personage borne aloft in a litter upon mens shoul∣ders, stand not wondring so much at him, but rather cast thine eies downe a litle lower, & looke upon the poore porters that carrie him. Againe, when thou shalt repute that great Monarch Xerxes a right happy man, for that he made a bridge of ships over the Streights of Hellespont; [ 50] consider with all, those painfull slaves who under the verie whip and for feare of scourging, dig∣ged thorough the mountaine Atlas, and made passage that way for an arme of the sea; as also those miserable wretches, who had their eares cropt and their noses cut off, for that the foresaid bridge by a mightie tempest was injointed and broken; and therewith imagine with thy selfe what those seely soules might thinke, and how happie they would repute thy life and condition in comparison of their owne. Socrates upon a time when one of his familiar friends seemed to complaine and say: What a costly place is this? How deere are things sold in this citie? The

wine of Chios will cost a pound; purple is sold for three, and a pinte of honie is held at five dragmes: Tooke him by the hand and led him to the Meale-hall. Loe (quoth he) you may buy here halfe a sextare of good meale for an half-penie. The market (God be thanked) is cheape: from thence he brought him into an Olie-cellar, and where they sold Olives: Here you shall have (quoth he) a measure called Chaenix, for two brasen dodkins (a good market beleeve me.) He tooke him then with him to the Brokers shops that sold clothes, where a man might buy a suite of apparell for ten dragmes. You see (quoth he) that the peni-woorths are reasonable, and things be bought and sold good cheape throughout the citie; even so we, when we shall heare other men say; Our state is but meane, we are exceeding bare, & our condition is passing base: For why? We can not come to be Consuls, we shall never be rulers & governors ofProvinces, [ 10] nor rise to the highest places of authoritie. We may verie well answere in this wise; Nay ma∣rie, but our case is right good; we live gallantly, and lead a blessed and happie life: we beg not; we go not from doore to doore to crave folks almes; we are no porters; we beare no burdens; neither like parasites and smell-feasts, do we get our bread by flatterie. But forasmuch as we are for the most part growen to this folly, that we are accustomed to live rather according to others than our selves, and our nature is so far corrupted with a kinde of jealous affectation and envie, that it joyeth not so much in her owne proper goods, as grieveth at the welfare of another) I would advise you not onely to regard those things that be resplendent, glorious and renow∣med in those whom you admire and esteeme so happie; but also to set open and lift up the vaile a little, and to draw (as it were) that glittering courtaine of outward shew, apparance and opini∣on [ 20] that men have of them which covereth all, and so to looke in. Certes, you shall finde that they have within them many matters of trouble, many grievances and discontentments. That noble Pittacus, so famous for his valor and fortitude, and as much renowmed also for wisedome and justice, feasted upon a time certaine of his friends that were strangers: and his wife com∣ming in at mids of the dinner, being angry at somewhat els, overthrew the table, and there lay all under foot. Now when his guests and friends were woonderously dismaied and abashed hereat: Pittacus made no more ado at the matter, but turning unto them. There is not one of us all (quoth he) but he hath his crosse, and one thing or other to exercise his patience: and for mine owne part this is the onely thing that checketh my felicitie: for were it not for this shrow my wife, I were the happiest man in the world: So that of me may these verses be well ve∣rified: [ 30]

This man who while he is in street or publike place is happie thought, No sooner sets in house his feet but wo is him: and not for nought. His wife him rules and that's a spight She chides, she fights, from morne to night.

Well my masters, you have many occasions (I am sure) that vexe you: as for my selfe I grieve at nothing. Many such secret sores there be that put them to anguish and paine who are rich and in high authoritie, yea and trouble Kings and Princes themselves; howsoever the common [ 40] people see no such matter; and why, their pompe and outward glorie covereth and hideth all. For when we read thus in Homer,

O happy King, sir Agamemnon hight The sonne of Atreus that 〈◊〉〈◊〉 knight Borne in good howre, and 〈◊〉〈◊〉 in fortunes lap, Most puissant, rich, and thr all to no mishap.

This is a rehearsall surely of an outward beatitude onely, in regard of his armes, horses, and men of war about him: for the voices which are breathed out and uttered from his passions, which do 〈◊〉〈◊〉 that opinion of him, and beare witnesse of the contrarie: as may appeere by this testi∣monie of himselfe in Homer, [ 50]

Great Jupiter god Saturnes sonne, Hath 〈◊〉〈◊〉 me deepe in wo begon. Euripides also to the like effect; Your state, old sir, I happy deeme, and his no lesse I do admire Who led his life unknowne, unseene, from dinger far from vaine desire,

By these and such like meditations, a man may by litle & litle spend & diminish that quarelsome and complaining discontentment of the minde against Fortune, in debasing and casting downe his owne condition with the wonderfull admiration of his neighbors state. But there is nothing that doth so much hurt unto our tranquillitie of minde as this, when our affection and will to a thing is disproportioned unto our might and power; as if we set up greater sailes then our vessel will beare, building our hopes and desires as castles in the aire without a sound foundation, and promising our selves more than reason is; for afterwards when by proofe we see, that we can∣not reach thereto, and finde that the successe is not answerable to our conceit, we grumble by and by against fortune, and we blame our destinie; whereas we should accuse our owne sollie and rashnes. For neither he that would seeme to shoote an arrow out of a plough; or ride upon [ 10] an Oxe backe to hunt the Hare; can say that he is unluckie; nor hee that goeth about to catch the Hart and Hinde with fishers drag-nets, or with grins, snares and traps, may justly finde fault with his fortune, and give out that some wicked angel doth crosse him, or malignant spirit haunt him, if he faile and misse of his purpose: but surely such are to condemne their owne foolish∣nesse and inconsiderate temeritie, in attempting things impossible. And what might be the cause of such errors and grosse oversight? surely our fond and blinde selfe-love. This is it that causeth men to affect ever to be foremost; this mooveth them to strive and contend for the highest place; this maketh them opinonative in every thing, aiming and reaching at all things unsatiably, and never rest contented. For it sufficeth them not to be both rich and learned; elo∣quent withall and mightie; good fellowes at the table and pleasant companions; minions and [ 20] favorites of Kings and Princes; rulers of cities and governors of provinces; unlesse they may be masters also of the swiftest and hotest hounds for running; the principall horses for service and stomacke; quailes and cocks of the best game for fight; If they faile in any of these, they be cast downe, and their hearts are done. Denys the elder of that name, not being contented and sa∣tisfied in minde that he was the most mighty and puissant tyrant in his time; but because hee was not a better Poet than Philoxenus; nor able to discourse and dispute so learnedly as Plato; in great choler and indignation, he cast the one into a dungeon within the Stone quarries, where malefactors, felons, and slaves were put to punishment; and confined the other as a caitife, and sent him away into the Isle Aegine. Alexander the great was not of that disposition, who when Brison the famous runner in the race contended with him for the best game in foot-man [ 30] ship, and for the nonce to please the King, seemed to faint and lag behinde, and so to yeeld the honour of the course unto him; being advertised thereof, was mightily offended and displea∣sed with him for it. Very wisely therefore and aptly to this purpose the Poet Homer when he had given this commendation of Achilles,

Like unto him there is not one in field Of all the Greekes that serve with speare and shield.

He inferred presently upon it,

In feats of armes: but for to speake and plead Others there be who can him teach and lead.

Megabyzus the Persian, a great lord, went up one day into the shop of Apelles, where he used to [ 40] paint; and when he was about to speake (I wot not what) as touching painting-craft, Apelles not enduring to heare him talke so foolishly, staied him and stopped his mouth, saying pretily thus unto him: So long sir as you held your tongue, you were taken to be some great man, by reason of your chaines, corquans, and brooches of gold; your purple robes also, which together with your silence commended your person: but now the very prentise boies here, who grinde oker and such like colours, are ready to laugh at you, hearing you talke so foolishly, you know not what. And yet some there be who thinke that the Stoicks do but mocke and jest when they heare them hold this opinion: That the wise man (such as they imagine to themselves) is not onely Prudent, Just and Valiant, but ought also to be called an Oratour, a Captaine and a Poet, a rich and mightie man, yea and a very King, whiles they themselves will needs be invested in [ 50] these titles, and if they be not, then they are displeased and miscontent by and by; what reason they have so to be let them answere. Sure I am that among the gods themselves, some have power one way, and some another; and thereupon tooke their sundry denominations accor∣dingly, & rest contented therewith: as for example, one is, surnamed Eugalius, i. the god of war, another Mantous, i. the president of Prophesies; and a third Cerdous, which is as much to say, as the patron of those that gaine by trafficke. And heereupon it is that Iupiter in Homer for∣bidding Venus to meddle in warlike and martiall affaires, as nothing pertinent unto her, sendeth

her to weddings and bride-chambers, and bids her attend them. Moreover some qualities and things there be, that we seeme to affect and wish; the which are in nature contrary, and will not concur and sort well together: as for example, the profession of eloquence, and the studie of Arts Mathematicall require rest and quietnesse, neither have the students therein neede to be emploied in any affaires. Contrariwise, policie and managing of the State and weale publicke, the favors of princes and potentates, are not compassed without much adoo; neither can a man be idle at any time, who either is emploied in the service of his countrey, or atten∣dant in the Court. Much feeding upon flesh and liberall drinking of wine, maketh (I must needs say) the bodie able and strong, but the minde feeble and weake. Likewise, the continuall and excessive care both in getting and keeping goods, may well augment riches and increase [ 10] our substance; but surely it is the contempt and despisement of worldly wealth, that is a great helpe and meanes to learning and Philosophy. And therefore wee may well conclude; that every man is not fitfor every thing: but heerein ech one must be ruled by the sage sentence of Pythius Apollo, and first learne, To know himselfe; then marke and observe to what one thing he is most framed and enclined; and thereto both apply and employ his wits, and not to offer violence to nature, and draw her perforce, as it were, against the haire, to this or that course of life, which she liketh not.

The horse serv's best in chariot at the thill, The oxe at plough, the ground to eare and till: Ships under saile the dolphins when they spy, [ 20] Most swiftly then do swim their sides fast by: Who would in wood the wilde bore chase and slay, Must bring with him the hardie hound away.

Now if there be one that shall bee angry with himselfe and displeased, that he is not at once both a savage lion of the forrest, bolde and venturous of his owne strength, and withall a daintie fine puppie of Malta, cherished and fostered in the lappe and bosome of some delicate dame and rich widdow; commend me to him for a senselesse foole of all fooles, and to say a sooth, I holde him also as very an asse and doltish fop, who will needs bee such an one as Empedocles, Plato and Democritus; namely, to write of the world, of the nature and true essence of all things therein, and withal, to keepe a rich olde trot and sleepe with her every night, as Euphorion did; or [ 30] els like unto those who kept company with Alexander the great, in drinking and gaming (as one Medius did) and yet thinke it a great abuse and indignity (forsooth) if he may not be as much admired for his wealth as Ismenias, and esteemed no lesse for his vertue than Epaminondas. We see that the runners in a race be not discontented at all, if they weare not the garlands and co∣ronets of wrestlers, but rest pleased with their owne rewards, and therein delight and rejoice, It is an olde said saw, and a common proverbe: Sparta is thy lot and Province, looke well to it, and adorne the same. For it is a saying also of wise Solon;

And yet we will not change our boone With them, for all their wealth and golde: Goods passe from man to man full soone, [ 40] Ours vertue is, a sure free holde.

Strato the naturall Philosopher, when he heard that Menedemus his Concurrent had many more scholars by far than he: What marvel is that (quoth he) if there more that desire to be wa∣shed and bathed, than are willing to be anointed & rubbed. Aristotle writing to Antipater: It is not meet (quoth he) that Alexander alone should thinke highly of himselfe, in that he is able to command so many men; but they also have good cause to be aswell conceited of themselves, who have the grace to beleeve of the gods as they ought. For surely, they that thus can make the best use of their owne estate, shall never be vexed, nor at their neighbours wel-fare pine away for very envie. Which of us now doeth require or thinke it fit, that the vine-tree should beare figges, or the olive grapes? and yet we our selves, if we may not have all at once, to wit, the supe∣riority [ 50] and preeminence among rich men, among eloquent orators and learned clearks, both at home and abroad, in the schooles among Philosophers, in the field among warriors; aswell among flattering claw-backs as plaine spoken and tel-troth friends: to conclude, unlesse we may goe before all pinching peny-fathers in frugalitie; yea, and surpasse all spend-thrifts in riot and prodigallity; we are out of our little wits; we accuse our selves daily like sycophants; we are un∣thankeful; we repine and grumble as if we lived in penury and want. Over and besides, do we not see that Nature herselfe doeth teach us sufficiently in this point? For like as she hath provided

for sundry kinds of bruit and wilde beasts, divers sorts of food: for all feed not upon flesh, all pecke not upon seeds and graines of plants, neither doe all live upon roots which they worke from under the ground; even so she hath bestowed upon mankinde many meanes to get their living, while some live by graffing and feeding of cattell, others by tillage, some be Fowlers, o∣thers Fishers: and therefore ought every man to chuse that course of life which sorteth best with his owne nature, and wholly to apply and set his minde thereto; leaving unto others that which pertaineth to them, and not to reprove and convince Hesiodus when he thus speaketh, al∣though not to the full and sufficiently to the point:

The Potter to Potter doth beare envie, One Carpenter to another hath a spightfull eie. [ 10]

For jealous we are not onely of those who exercise the same art, and follow that course of life which we do; but the rich also do envie the learned and eloquent; noble men the rich; advocates and lawiers, captious and litigious sophisters; yea, and (that which more is) gentlemen free∣borne, and descended from noble and auncient houses, envie Comedians when they have acted well and with a good grace upon the stage in great Theaters; dauncers also and jesters in the court, whom they see to be in favor and credite with Kings and Princes; and whiles they do admire these, and thinke them happie for their good speed and successe in comparison of their owne doings, they fret and grieve, and out of measure torment themselves. Now, that everie one of us hath within himselfe treasuries laid up of contentment and discontentment, and cer∣teine tunnes of good things and evil; not bestowed as Homer said: Unto the doore-sill and en∣trie [ 20] of Jupiters house; but placed in each of our owne mindes, the divers passions whereunto we are subject do sufficiently proove and shew. For such as are foolish and unadvised, doe neg∣lect and let go the very good things that presently they have, and never care to enjoy them, so intentive and earnestly bent are their mindes and spirits alwaies to that which is comming, and future expectation: whereas wise men on the contrary side, call to their fresh remembrance those things that are past, so as they seeme to enjoy the same as if they were present, yea and in make that which is no more, to be as beneficiall unto them, as if they were ready and at hand. For surely that which is present, yeelding it selfe to be touched by us but the least moment of time that is, & immediately passing our senses, seemeth unto fooles to be none of ours, nor any more to concerne us. But like as the Roper which is painted in the tēple of Pluto, or description [ 30] of Hell, suffereth an asse behind him to gnaw & eate a rope as fast as he twisteth it of the Spart∣broome; even so the unthankfull and senselesse oblivion of many ready to catch and devoure al good things as they passe by, yea and to dissipate and cause to vanish away every honest and no∣table action, all vertuous deeds, duties, delectable recreations and pleasant pastimes, all good fellowship and mutuall societie, and all amiable conversation one with another, will not permit, that the life be one and the same, linked (as it were) and cheined by the coppulation of things passed and present; but deviding yesterday from to day, and this day from the morrow, as if they were sundry parts of our life, bringeth in such a forgetfulnesse, as if things once past had never beene. As for those verily who in their disputations and Philosophicall discourses admit no augmentation of bodies, affirming that every substance continually fadeth and vanisheth, would [ 40] make us beleeve in word, that each one of us every howre altereth from himselfe, and no man is the same to day, that he was yesterday: but these for fault of memorie not able to reteine and keepe those things that are done and past, no nor to apprehend and eftsoones call them againe to minde, but suffer every thing to passe away and runne as it were through a sieve, doe not in word but in deed and effect, make themselves voide and emptie every day more than other, de∣pending onely upon the morrow, as if those things which were done the yeere past, of late, and yesterday, nothing appertained unto them, nor ever were at all. This is therefore one thing that hindreth & troubleth that equanimity & repose of spirit which we seeke for: & yet there is ano∣ther that doth it more; and that is this; Like as flies creeping upon the smooth places of glasses or mirrors, cannot hold their feet but must needs fal down, but cōtrariwise they take hold where [ 50] they meet with any roughnes, & stick fast to rugged flawes, that they can find; even so these men gliding & glansing over al delectable & pleasant occurrences, take hold of any adverse & heavy calamities, those they cleave unto & remember very wel; or rather as (by report) there is about the city Olynthus a certain place, into which if any flies called Beetles enter in once, they can not get forth againe, but after they have kept a turning about, and fetching compasses round to no purpose a long time, they die in the end, wherupon it tooke the name of Cantharolethron; sem∣blably, men after they fal to the reckoning up & commemoration of their harmes & calamities

past, are not willing to retire backe, not to breath themselves and give over multiplying there∣upon still. And yet contrariwise, they ought to do after the maner of Painters, who when they paint a table to lay upon the ground, or by a course of dead and duskish colours such as be fresh, gay and gallant, for to palliat & in some sort to hide the unpleasantnes of the other, they ought (I say) to smother and keepe downe the heavinesse of the heart occasioned by some crosse mishaps, with those that have fallen out of their minde, for to obliterate and wipe them out of their minde quite, and to be freed cleane from them it is not possible: and surely the harmonie of this world is reciprocall and variable, compounded (as it were) of contraries, like as we do see in an harpe or bow; neither is any earthly thing under the cope of heaven, pure, simple, and sincere without mixture. But as Musicke doth consist of base and treble sounds; and Grammar [ 10] of letters, which be partly vocall, & partly mute, to wit, vowels and consants, and he is not to be counted a Grammarian and Musician, who is offended and displeased with either of those con∣trarie elements of the arte, but he that affecteth the one as well as the other, and knoweth how to use and mixe both together with skil for to serve his purpose; even so considering that in the occurrences of mans life there be so many contrarieties, and one weigheth against another in maner of counterpoise; for (according to Eurypides)

It cannot stand with our affaires, that good from bad should parted bee: A medley then of mixed paires doth well, and serves in each degree. [ 20]

It is not meet that we should let our hearts fall and be discouraged with the one sort whensoever it hapneth, but we ought according to the rules of harmonie in Musicke, to stop the point alwaies of the woorst, with strokes of better, and by overcasting misfortunes (as it were) with a vaile and curtaine of good haps, or by setting one to the other, to make a good composition and a pleasant accord in our life, fitting and sorting our owne turnes. For it is not as Menander said,

Each man so soone as he is borne, one spirit good or angell hath, Which him assists both even and morne, and guides his steps in every path. [ 30]

but rather according to Empedocles: No sooner are we come into the world, but each one of us hath two angels, called Daemones: two Destinies (I say) are allotted unto us, for to take the charge and government of our life, unto which he attributeth divers and sundry names,

Here Chthonie was a downward looke that hath, Heliope eke, who turneth to the sunne, And Deris shee, that loves in blood to hath, Harmonie smiles ever and anon, Calisto faire and Aeschre foule among, Thoosa swift, Dinaea stout and strong, Nemertes who is lovely white and pure, [ 40] But Asaphie with fruit black and obscure.

Insomuch, as our Nativitie receiving the seeds of each of all these passions blended and confu∣sed together, and by reason thereof the course of our life not being uniforme, but full of disor∣dered and unequall dispositions, a man of good and sound judgement ought to wish and desire at Gods hand the better, to expect and looke for the woorse, and to make an use of them both, namely by abridging and cutting off thatwhich is excessive and too much: For not he onely (as Epicurus was woont to say) shall come with most delight and pleasure to see the morrow-sunne, who made least account thereof on the eeven; but riches also, glorie, authoritie and rule doth most rejoice their hearts who least feared the contrarie: for the vehement and ardent desire that a man hath to any of these things, doth imprint likewise an exceeding feare of forgoing and [ 50] loosing the same, and thereby maketh the delight of enjoying them to be feeble and nothing firme and constant; even as the blase and flame of the fire which is blowen and driven to and fro with the wind. But the man who is so much assisted with reason, that he is able without feare and trembling to say unto Fortune:

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Wel come to me, if good thou bringest ought, Andif thou faile, I will take little thought.

Or thus:

Well maist thou take from me some joy of mind, But little griefe, thou shalt me leave behind.

hath this benefit by his confidence and resolution: that as he taketh most joy of his good for∣tunes when they are present; so he never feareth the losse of them, as if it were a calamitie insup∣portable. And herein we may aswell imitate as admire the disposition and affection of Anaxa∣goras, who when he heard the newes of his sons death I know full well (quoth he) when I begot him that die he must: and after his example, whensoever any infortunitie hapneth, to be readie with these & such like speeches: I know that riches were not permanent, but transitorie and for a day: I never thought other, but that they who conferred these dignities upon me both might [ 10] and could deprive me of them I wist: that I had a good wife and vertnous dame, but withall a woman and no more: I was not ignorant that my friend was a man (that is to say) a living crea∣ture by nature mutable, as Plato used to say. And verily, such preparations and dispositions of our affections as these, if peradventure there shall befall unto us any thing against our intent and minde, but not contrarie to our expectation, as they will never admit such passionate words as these (I never thought it would have fallen out so, I was in great hope of other matters, and little looked I for this) so they shall be able to rid us of all sudden pantings and leapings of the hart, of unquiet & disorderly beating of the pulses, and soone stay and settle the furious & trou∣blesome motions of impatience. Carneades was woont in time of greatest prosperitie to put men in minde of a change; for that the thing which hapneth contrarie to our hope and expec∣tation, [ 20] is that which altogether and wholy doth breed sorrow and griefe. The kingdome of the Macedonians was not an handfull to the Romaine Empire and dominion; and yet king Per∣seus when he had lost Macedonie, did not only himselfe lament his owne fortune most pitiously, but in the eies also of the whole world he was reputed a most unfortunate and miserable man. But behold Paulus Aemelius whose hap it was to vanquish the said Perseus, when he departed out of that Province, and made over into the hands of another his whole armie, with so great com∣maund both of land and sea, was crowned with a chaplet of flowers, and so did sacrifice unto the gods with joy and thanks-giving in the judgement of all men, woorthily extolled and reputed as happie. For why? when he received first that high commission and mightie power withall, he knew full well, that he was to give it over and resigne it up when his time was expired; where as [ 30] Perseus on the contrarie side, lost that which he never made account to lose. Certes even the Poet Homer hath given us verie well to understand, how forcible that is, which hapneth besides hope and unlooked for, when he bringeth in Ulysses upon his returne, weeping for the death of his dog; but when he sate by his owne wife who shed teares plentifully, wept not at all; for that he had long before at his leasure against this comming home of his, prevented and brought in∣to subjection (as it were) by the rule of reason, that passion which otherwise hee knew well e∣nough would have broken out; whereas, looking for nothing lesse than the death of his dog, he fell suddenly into it, as having had no time before to represse the same. In summe, of all those accidents which light upon us contrarie to our will; some grieve and vexe us by the course and instinct of nature; other, (and those be the greater part) we are woont to be offended and dis∣contented [ 40] with, upon a corrupt opinion and foolish custome that we have taken: and therefore we should do verie well, against such temptations as these, to be ready with that sentence of Me∣nander:

No harme nor losse thou dost sustaine: But that thou list so for to faine.

And how (quoth he) can it concerne thee?

For if no flesh without it wound, Nor soule within, then all is sound.

As for example, the base parentage and birth of thy father; the adulterie of thy wife; the losse or repulse of any honor, dignitie or preeminence: for what should let, notwithstanding all these [ 50] crosses, but that thy bodie and minde both may be in right good plight and excellent estate? And against those accidents which seeme naturally to grieve and trouble us, to wit, maladies, paines and travels; death of deere friends and toward children, we may oppose another saying of Euripides the Poët:

Alas, alas and well a-day: But why alas, and well away? Nought else to us hath yet beene delt,

But that who daily men have felt.

For no remonstrance nor reason is so effectuall to restraine and stay this passionate and sensu∣all part of our mind. when it is readie to slip and be carried headlong away with our affections, as that which call 〈◊〉〈◊〉 remembrance the common and naturall necessitie; by meanes whereof a man in 〈◊〉〈◊〉 his bodie, being mixed and compounded, doth expose and offer this handle (as it were) 〈◊〉〈◊〉 vantage whereby fortune is to take hold when she wrestleth against him; for otherwise, a the greatest and most principall things, he abideth fast and sure. King Demetrius having 〈◊〉〈◊〉 and woon the citie Megara, demaunded of Stilpo the wise Philosopher, whether he 〈◊◊〉〈◊◊〉 any goods in the sackage and pillage thereof? Sir (quoth he) I saw not so much as one man carrying any thing of mine away; semblably, when fortune hath made what spoile [ 10] nee can, and taken from us all other things, yet somewhat there remaineth still within our selves,

Which Greeks do what they can or may, Shall neither drive nor beare away.

In which regard we ought altogether so to depresse, debase and throw downe our humaine na∣ture, as if it had nothing firme, stable and permanent, nothing above the reach and power of for∣tune: but contrariwise, knowing that it is the least and woorst part of man, and the same fraile, brittle, and subject to death, which maketh us to lie open unto fortune and her assaults; whereas in respect of the better part we are masters over her, and have her at command, when there be∣ing seated and founded most surely the best and greatest things that we have, to wit, sound and [ 20] honest Opinions, Arts and Sciences, good discourses tending to vertue, which be all of a sub∣stance incorruptible, and whereof we can not be robbed: we (I say) knowing thus much, ought in the confidence of our selves to cary a minde invincible and secure against whatsoever shall happen, & be able to say that to the face of Fortune, which Socrates addressing his speech indeed covertly to the Judges, seemed to speake against his two accusers, Anytus and Melitus: Well may Anytus and Melitus bring me to my death, but hurt or harme me they shall never be able. And even so Fortune hath power to bring a disease or sicknesse upon a man, his goods she can take away, raise she may a slander of him to tyrant, prince or people, and bring him out of grace and favour; but him that is vertuous, honest, valiant and magnanimous, she can not make wic∣ked, dishonest, base-minded, malicious & envious: and in one word, she hath not power to take [ 30] from him a good habitude, setled upon wisdome and discretion, which wheresoever it is alwaies present, doth more good unto a man for to guide him how to live, than the pilot at sea for to di∣rect a ship in her course; for surely the pilot, be he never so skilfull, knoweth not how to still the rough and surging billowes when he would, he can not allay the violence of a tempest, or bluste∣ring winde, neither put into a safe harbor and haven, or gaine a commodious bay to anker in at all times and in every coast, would he never so faine, nor resolutely without feare and trembling when he is in a tempest, abide the danger and under-goe all; thus farre foorth onely his art ser∣veth, so long as he is in no despaire, but that his skill may take place;

To strike main-saile, and downe the lee To let ship hull, untill he see [ 40] The foot of mast no more above The sea: while he doth not remove, But with one hand in other fast Quaketh and panteth all agast.

But the disposition and staied minde of a prudent man, over and besides that it bringeth the body into a quiet and calme estate, by dissipating and dispatching for the most part the occasi∣ons and preparatives of diseases, and that by continent life, sober diet, moderate exercises, and travels in measure; if haply there chance some little beginning or indisposition to a passion, up∣on which the minde is ready to runne it selfe, as a ship, upon some blinde rocke under the water, it can quickly turne about his nimble and light crosse-saile yard, as Asclepiades was woont to say, [ 50] and so avoid the danger.

But say there come upon us some great and extraordinary accident, such as neither we loo∣ked for, nor be able by all the power we have, either to overcome or endure; the haven is neere at hand, we may swim safely thither out of the body, (as it were) out of a vessell that leaketh and taketh water, and will no longer holde a passenger: as for foolish 〈◊〉〈◊〉 , it is the feare of death, and not the love of life that causeth them to cling and sticke so close to the body, hanging and

clasping thereunto no otherwise than Ulysses to the wilde figge tree, why hee feared with great horror, the gulfe Charybdes roaring under him;

Whereas the winds would not permit to stay, Nor suffer him to rowe or saile away:

displeased infinitely in the one, and dreading fearefully the other. But he that some measure (be it never so little) knoweth the nature of the soule, and casteth this with himselfe: That by death there is a passage out of this life, either to a better state, or at least-wise not a woorse: certes he is furnished with no meane way-faring provision to bring him to the securit of mind in this life, I meane the fearelesse contempt of death: for he that may (so long as vertue 〈◊〉〈◊〉 the better part of the soule (which indeed is proper unto man) is predominant) live pleasantly; 〈◊〉〈◊〉 [ 10] when the contrary passions, which are enemies to nature, doeprevaile, depart resolutely 〈◊〉〈◊〉 without feare, saying thus unto himselfe:

God will me suffer to be gone When that I will my selfe, anon.

What can we imagine to happen unto a man of this resolution, that should encumber, trouble or terrifie him? for whosoever he was that said: I have prevented thee (ô Fortune) I have stop∣ped up all thy avenewes, I have intercepted and choked all the waies of accesse and entry; surely he fortified himselfe, not with barres and barricadoes, not with locks and keies, ne yet with mures and walles, but with Philosophicall and sage lessons, with sententious sawes, and with discourses of reason, whereof all men that are willing, be capable. Neither ought a man to discredit the [ 20] trueth of these and such like things which are committed in writing, and give no beleefe unto them, but rather to admire, and with an affectionate ravishment of spirit embrace and imitate them; yea, and withall to make a triall and experiment of himselfe; first in smaller matters, pro∣ceeding afterwards to greater, untill he reach unto the highest, and in no wise to shake off such medirations, nor to shift off and seeke to avoid the exercise of the minde in this kinde, and in so doing, he shall haply finde no such difficultie as he thinketh. For as the effeminate delicacy and nicenesse of our mind, amused alwaies and loving to be occupied in the most easie objects, and retiring eft-soones from the cogitation of those things that fall out crosse, unto such as tend un∣to greatest pleasure, causeth it to be soft and tender, and imprinteth a certaine daintinesse not able to abide any exercise; so if the same minde would by custome learne and exercise it selfe in [ 30] apprehending the imagination of a maladie, of paine, travell, and of banishment, and enforce it selfe by reason to withstand and strive against ech of these accidents, it will be found and seene by experience, that such things which through an erronious opinion were thought painefull, grievous, hard and terrible, are for the most part but vaine in deed, deceitfull and contemptible: like as reason will shew the same if a man would consider them each one in particular. Howbeit the most part mightily feare and have in horror that verse of Menander,

No man alive can safely say, This case shall never me assay.

as not knowing how materiall it is to the exempting and freeing of a man from all griefe and sorrow, to meditate before-hand, and to be able to looke open-eied full against fortune, and not [ 40] to make those apprehensions and imaginations in himselfe soft and effeminate, as if hee were fostered and nourished in the shadow, under many foolish hopes which ever yeeld to the con∣trarie, and bee not able to resist so much as any one. But to come againe unto Menander, we have to answer unto him in this maner: True it is indeed, there is no man living able to say: This or this shal never happen unto me; howbeit, thus much may a man that is alive say and af∣firme: So long as I live I will not do this, to wit, I will not lie; I will never be a cousiner, nor cir∣cumvent any man; I will not defraud any one of his owne; neither will I fore-lay and surprise any man by a wile. This lieth in our power to promise and performe, and this is no small mat∣ter, but a great meanes to procure tranquillitie and contentment of minde. Whereas contra∣riwise, the remorse of conscience when as a man is privie to himselfe, and must needs confesse [ 50] and say: These and these wicked parts I have committed, festereth in the soule like an ulcer and fore in the flesh, and leaveth behind it repentance in the soule, which fretteth, galleth, gnaweth, and setteth it a bleeding fresh continually. For, whereas all other sorrowes, griefes, and an∣guishes, reason doth take away; repentance onely it doth breed and engender, which together with shame biteth and punisheth it selfe; for like as they who quiver and shake in the feavers called Epioli; or contrariwise burne by occasion of other agues, are more afflicted and more at

ease than those who suffer the same accidents by exterior causes, to wit, winters cold or summers heat; even so all mischances and casuall calamities, bring with them lighter dolors and paines as comming from without. But when a man is forced thus to confesse,

My seife I may well thanke for this, None els for it blame woorthy is.

which is an ordinary speech of them who lamentably bewaile their sinnes from the bottome of their hearts, it causeth griefe and sorrow to be so much more heavy, and it is joyned with shame and infamie: whereupon it commeth to passe, that neither house richly and sinely furnished, nor heapes of gold and silver; no parentage or nobilitie of birth, no dignitie of estate and autho∣ritie how high soever, no grace in speech; no force and power of eloquence; can yeeld unto a [ 10] mans life such a calme (as it were) and peaceable tranquillitie; as a soule and conscience cleere from wicked deeds, sinfull cogitations and leaud desseignes, which having the source & foun∣taine of life (I meane the inward disposition of the heart) not troubled & polluted, but clere and clensed; from whence all good and laudable actions do flowe and proceed, and the same doe give a lively, cheerefull, and effectuall operation, even by some divine instinct and heavenly in∣spiration, together with a bold courage and haughty minde, and withall yeeld the remembrance of a vertuous and well led life, more sweete, pleasant, firme and permanent, than is that hope whereof Pindarus writeth, the nurse and fostresse of old age: for we must not thinke, that (as Carneades was wont to say) the * 1.2 Censers or perfuming pannes wherin sweet incense is burned, reteine and render the pleasant odor along time after they be emptie, and that the vertuous [ 20] deeds of a wise and honest man, should not alwaies leave behinde them in the soule an amiable, delightful, and fresh remembrance thereof; by meanes whereof, that inward joy being watered, is ever greene, buddeth and flourisheth still, despising the shamefull errour of those who with their plaints, moanes, and wailings, diffame this life of ours; saying: It is a very hell and place of torments, or else a region of confined and exiled soules, into which they were sent away and ba∣nished forth of heaven. And heere I cannot choose but highly commend that memorable say∣ing of Diogenes, who seeing once a certeine stranger at Lacedaemon dressing and trimming him∣selfe very curiously against a feastivall & high day: What meanes all this (quoth he) my good friend? to a good and honest man is not everie day in the yeere a feast and holy day? yes verily, and if we be wise we should thinke all daies double feasts, and most solemne gaudie-daies: for [ 30] surely this world is a right sacred and holy temple, yea and most divine, beseeming the majestie of God, into which man is inducted and admitted at his nativitie, not to gaze and looke at statues and images cut and made by mans hand, and such as have no motion of their owne, but to behold those works and creatures which that divine spirit and almightie power in woonder∣full wisdome and providence hath made and shewed unto us sensible; and yet (as Plato saith) representing and resembling intelligible powers, from whence proceed the beginnings of life and mooving, namely the sunne, the moone, the starres; what should I speake of the rivers which continually send out fresh water still; and the earth which bringeth foorth nourishment for all living creatures, and yeeldeth nutriment likewise to every plant? Now if our life be the imitation of so facred mysteries, and (as it were) a profession & entrance into so holy a religion [ 40] of all othersmost perfect, we must needs esteeme it to be full of contentment & continuall joy: neither ought we (as the common multitude doth) attend & wait for the feasts of Saturne, Bac∣chus, or Minerva, and such other high daies wherein they may solace themselves, make merrie and laugh, buying their mirth and joy for money, giving unto plaiers, jesters, dauncers, & such like their hire and reward for to make them laugh. In which feasts and solemnities, we use to sit with great contentment of minde, arraied decently according to our degree and calling, (for no man useth to mourne and lament, when he is professed in the mysteries of Ceres, and recei∣ved into that confraternitie; no man sorroweth when he doth behold the goodly sights of the Pythian games; no man hungreth or fasteth during the Saturnals:) what an indignitie and shame is it then that in those feasts which God himselfe hath instituted, and wherein (as a man [ 50] would say) he leadeth the daunce, or is personally himselfe to give institution and induction, men should contamminate, pollute and profane as they do, dishonoring their life for the most part, with weeping, wailing, sighing and groning, or at the leastwise in deepe thoughts & pen∣sive cares. But the greatest shame of all other is this; that we take pleasure to heare the organs and instruments of musicke sound pleasantly; we delight to heare birdes singing sweetly; we behold with right good will, beasts playing, sporting, dauncing, and skipping featly; and contrariwise wee are offended when they houle, roare, snarle, and gnash their teeth, as also

when they shew a fierce, sterne, and hideous looke; and all this while seeing our owne lives heavie, sad, travailed and oppressed with most unpleasant passions, most intricate and inexpli∣cable affaires, and overwhelmed with infinite and endlesse cares; yet we will not affoord our selves some rest and breathing time; nay (that which more is) we will not admit the speech and remonstrances of our friends and familiars, whom if we would give eare unto, we might with∣out fault-finding receive the present, remember with joy and thanksgiving that which is past, and without distrust, suspition and feare, expect with joyfull and lightsome hope that which is to come. [ 10]

Notes

• * 1.1

  Not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is it is cō∣mōly printed, & according to which 〈◊〉〈◊〉 hath trās∣lated it, and made no sense at all in Latin. But in Homer the same ma∣ner of phrase is used 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊◊〉〈◊◊〉 land and sea.
• * 1.2

  Or Rose∣marie banks after they be cut downe and left vord, as some ex∣pound.