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

THAT A PHILOSOPHER [ 40] OUGHT TO CONVERSE ESPE∣CIALLY WITH PRINCES AND GREAT RVLERS, AND WITH THEM TO DISCOVRSE.

The Summarie.

IF there be any in the world who have need of good companie, they are Princes and [ 50] great Lords; for that their affaires being of such consequence as everie man knoweth, the feeblenes of bodie and insufficiencie of spirit, not able to furnish them throughly; great reason they have to see by the eies, and to worke with the hands of others. Now in this case, three sorts of men there be who fault verie much: In the first place, Princes and Rulers themselves, who in stead of drawing and training neere unto their persons such as can aide and assist them, give accesser rather unto flatterers and other like pestilent members, who are ready to corrupt and ruinate their estates: Secondly, those (whose number at all times hath beene verie small)

Whom we call Philosophers (that is to say) men of authoritie, wise, sage, learned, friends to vertue, lovers of the good of Princes and their subjects; who being of great power and able to doe much, yet notwith∣standing recule and draw backe, or being advanced to high place, have not alwaies that respect and consideration, nor such courage as appertaineth; suffering themselves otherwhiles to be carried away to the entertainment and maintenance of the greatest opinion, and mingling a little too much of world∣ly wisedome with the apprehension of their true duty, whereof their conscience being lightned in sun∣dry sorts advertiseth thē sufficiently. The last (and those as pernicious & execrable as the thought of man is not able to devise and comprehend) be the enemies of vertue (to wit) ignorant teachers, and pro∣fane schoolemasters & professors, mockers, scorners, jesters slatterers; in sum, all the ministers of va∣nities and filthie pleasures, who do insinuate and intrude themselves, by most leawd and wicked means [ 10] into the service of Princes; and in recompence of the honor and rich gifts which they receive at their hands, doe deceive and undoe their simple lords and masters, according as an infinite number of ex∣amples in Histories doe verifie and give evidence unto us. Plutarch therefore in consideration of these inconvenicnes is desirous in this treatise to encourage those who wish that all things were well and in good order; and exhorteth them to approch neere unto Princes. But forasmuch as ignorance and leawdnes causeth men to become shamelesse, whereas wisedome and honestie maketh us modest and con∣siderate in all our actions; he sheweth in the first place, that it is no point of ambition for a wise and learned man to joine himselfe unto Grand segniories & to sort with them; but that it is their duety so to do, considering that such receive honor, pleasure, and profit by him. And this he prooveth by reasons, similitudes, examples, al singular and notable. Afterwards he condemneth those who enter into Princes [ 20] courts, onely because they would be great and powerfull, shewing that wise men indeed do aime cleane at another marke. And for the last point of all he treateth of the contentment which they receive, who by their service to one alone, helpe by that meanes an infinite number of others, who remaine bound and obliged unto them for so great a benefit.

THAT A PHILOSOPHER OUGHT to converse especially with Princes and great Rulers, and with them to discourse. [ 30]

TO embrace a common love, to finde out, accept, intertaine and maintaine that amitie which may be profitable and commodious to many in particular, and yet to more in generall, is the part of ho∣nest men, politike, wise and affectionate to the publike good; and not as some thinke, of those that be ambitious and vaine-glorious. But contrariwise, he is to be reputed vaine-glorious, or rather timo∣rous and wanting courage, who doth shunne and is afraid to heare himselfe called, a follower, waiter and servitor to those that are in [ 40] highest place. For what saith one of these personages who having need to be cured, is desirous to learne and to bee acquainted with some Philosopher? O that I were Simon the Souter, or Dionysius the Pedante, in stead of Pericles or Cato, that a Philosopher might discourse and dispute with me, that he might sit by my side, as Socrates did sometime by those. And verily Ariston of Chios being reprooved and blamed by the Sophisters in his time, for that he used to devise and discourse with all those that were disposed to heare him: I could wish (quoth he) in my heart, that the verie beasts themselves were able to give eare and under∣stand those discourses that do excite and moove unto vertue. Doe we then avoide the meanes and occasions to converse and conferre familiarly with great personages and mightie men, as if they were wilde and savage persons? The doctrine of Philosophy is not like unto an imager [ 50] who casteth dumbe and deafe idole statues, without any sense, onely for to stand upon a base as Pindarus was woont to say, but is willing to make whatsoever it toucheth, active, operative and lively; it imprinteth therein affections and motions, judgements also inciting and leading to things unprofitable; intentions desirous of all honestie, haughtie courage also and magnani∣mitie, joined with meeknesse, resolution and assurance; by meanes of which good parts, men of State & policie, are more readie and forward to converse and devise with persons of great puis∣sance and authoritie, and not without good cause; for an honest and gentle physician will take

alwaies more pleasure to heale an eie that seeth for many, and which doth guard and looke to many; and even so a Philosopher wil be more affectionate to take care for that soule and spirit, which he seeth to be vigilant for many, and which ought to be wise, prudent, and just for many: for such an one if he were skilfull and cunning in the art, of finding, gathering, and conducting of waters (as we read in Histories that Hercules and many other in old time were) would not take delight to goe into some desert corner, farre remote from the frequencie of men, and to dig or sinke pits there, nere to the Ravens rocke (as the Poet saith) and to open that Swine-heards ma∣rish Arethusa, but would studie rather to discover the lively sources and overruning springs of a river, to serve some great citie or campe, or to water the orchards, gardens, and groves of kings. According as we heare that Homer called Minos, Jupiters Oaristes, which is as much to say [ 10] (as Plato himselfe doth interpret the word) his Familiar & Disciple; for he never meant that the disciples of the gods were private persons, home-keepers, and such as meddle in nothing but house matters, keeping in and living idlely without any action; but Princes and Kings who be∣ing wise, just, debonaire and magnanimous, as many as be under their government and com∣mand, shall live in blisse and happines.

An herbe there is called Eryngium or Sea-holly, which hath this propertie, that no sooner one goat taketh it in his mouth, but she herselfe first, and afterwards all the rest of the flocke, will stand still, untill such time as the goat-heard come and take away out of the flocke which he will; in like maner, the defluxions which proceed from persons of great power and authoritie, have the same swiftnesse and celeritie, which doth dilate and spread it selfe in one moment, and in ma∣ner [ 20] of fire seiseth upon whatsoever is neere thereto on every side. And verily the speech and re∣monstrance of a Philosopher, if it be addressed and directed unto a private man, and that loveth to live in repose, and who doth limit and circumscribe himselfe, as within a center and circum∣ference geometricall, with the necessities of his owne bodie, the same speech is not distributed and divided unto others, but after it hath in that one man alone, composed and wrought a great tranquillitie and calme of all perturbations, it fadeth, vanisheth away, and so doth end inconti∣nently; but on the contrarie side, if the said remonstrance meet with a man of State and govern∣ment, a magistrate, a polititian, and one that dealeth in great affaires, and by the effectuall ver∣tue thereof, replenish him with goodnesse and honestie, by the meanes of that one person, the benefit will be imparted unto many. In this wise Anaxagoras kept companie with Pericles; [ 30] Plato conversed with Dion, and Pythagoras did associate himselfe to the princes and lords of Ita∣lie; and as for Cato, he departed alone from the campe, and sailed to Athenodorus; Scipio like∣wise laid for Panaetius, and sought after him, at what time as the Senate sent him forth with com∣mission, for to goe in visitation (as it were) and survey, to see what right and wrong, what justice and injustice reigned in the world, according as Posidonius maketh report. What then ought Panaetius for to say? If you were either Castor or Pollux, or some other private person, desirous to flie and avoid the frequency of great cities, and retire your selfe into some corner of a schoole apart, there at your leasure and full repose to folde and unfolde, to resolue and compound the syllogismes of Phylosophers, I would willingly accept your offer, and be desirous to converse and stay with you; but seeing you are the sonne of Paulus Aemilius, who had beene twise Con∣sull, [ 40] and the nephew of Scipio Africanus, who defeated Anniball the captaine of the Carthagi∣nians, I will not reason and dispute with you. Moreover, to say that speech is two folde; the one interior or inward, the gift of Mercurie surnamed Hegemon, that is, Guide; the other pronoun∣ced and uttered foorth, which is instrumentall, and a very interpreter to give notice of our con∣ceptions, a meere vaine and stale position, and may wel be comprised under this old proverbe: Thus much I knew before Theognis was borne. But let not this distinction trouble or impeach us in that which wee are about to say; for aswell of that which is conteined within the secret minde, as of the other which is pronounced and uttered, the end is all one; to wit, Love or ami∣tie of this, in respect of a mans owne selfe, and of that, in regard of others: for that speech which by the precepts of Philosophie, bendeth unto vertue, and there doth end, maketh a man in tune [ 50] and accordant with himselfe, never repining and complaining of ought, full of peace, full of love and contentment:

In all his limmes is no sedition, No strife, no warre, no strange dissention,

no passion rebellious and disobedient to reason, no combat of will or appetite against will and appetite, no repugnancie and contrarietie of reason against reason; there is no impleasant bit∣ternesse or turbulent disorder mixed with joies and pleasures, as it falleth out in the confines of

desire, repentance and sorow; but all things there be uniforme, delightsome and amiable, which causeth each one to content himselfe, and joy as in abundance of all goods. As for the other kind of speech that is pronounced, Pindarus saith: That the Muse thereof was never in old time covetous, greedie of gaine or meere mercenarie; neither beleeve I that it is so at this day; but rather, through the ignorance and negligence of men who be carelesse of their owne good and honour. Mercurie, who before was free and common, is now become an occupier and mer∣chant, willing to doe nothing without a fee and reward. For it is not likely or probable, that Ve∣nus in times past was so deadly offended and angry with the daughters of Prospolus, because they devised first to sow hatred and enmity among yong folke, and that Urania, Clio and Calliope take pleasure in them who debase the dignitie of speech and literature, by taking silver; but in mine [ 10] opinion, the workes and gifts of the Muses ought to be more amiable than those of Venus: for same and honour, which some propose for the end of their speech and learning, hath bene held deare and highly beloved, for that it is the very beginning and seminarie of friendship; and that which more is, the common sort of people measure honour by good-will and benevolence, e∣steeming that we ought to praise those onely whom we affect and love: but certeinly these men fare like unto Ixion, who in love following after the goddesse Juno, fell upon a cloud; for even so they, in stead of amitie embrace a vaine image of popularitie, deceitfull, pompous, wandering and uncertaine: howbeit, a man of good conceit and judgement, if he manage State affaires, or intermeddle in government of the common-weale, will seeke for honour and reputation so far forth onely, as to mainteine his authoritie and credit in all his actions, for the better manage∣ment [ 20] of publike affaires: for it is no pleasure, neither is it easie, to doe them good who are not willing to profit and receive good; and the disposition of the will proceedeth from beliefe and confidence. Like as the light doth more good unto them that see, than to those who are seene; even so is honour more profitable unto them who perceive and feele the same, than to such as are neglected and contemned. But hee who dealeth not in affaires of State, who liveth to himselfe, and setteth downe his felicitie in such a life, apart from others, in rest and repose, salu∣teth a farre off vaine-glorie and popularitie, which others joy in, who be conversant in the view and sight of people, and in frequent assemblies and theaters, much like unto Hippolytus, who li∣ving chaste, saluted the goddesse Venus a great way off, but as for the other glory which procee∣deth from men of woorth and honour, he neither refuseth nor disdaineth it. Now when as the [ 30] question is of amitie, we are not to seeke for it and to contract friendship onely with such as be wealthie, have the glorie, credit and authoritie of great lords, no more than we ought to avoid these qualities, if the same be joined with a gentle nature, which is of faire and honest conditi∣ons. The Philosopher seeketh not after beautifull and wel-favoured yoong men, but such as be docible, tractable, well disposed, and desirous of knowledge; but if withall they be endued with beautifull visage, with a good grace, and are in the flower of youth, this ought not to fright him from thence, neither must the lovely casts of their countenance and amiable aspects drive him from comming neere unto those, nor chase him away if he see them worthy paines taking and for to be regarded. Thus when power, riches, and princely authoritie shall be found in men of good nature, who be moderate and civill; the philosopher will not forbeare to love and che∣rish [ 40] such, neither be afraid to be called a courtier or follower of great personages:

They that strive most dame Venus to eschue, Do fault as much, as they who her pursue.

Even so it is with the amitie of princes and great potentates: and therefore the contemplative philosopher who will not deale at al in affaires of weale-publicke, must not avoid and shun such; but the civill philosopher who is busied in managing of the common weale, ought to seeke for them and finde them out, not forcing them after a troublesome maner to heare him, nor char∣ging their eares with reports and discourses that be unseasonable and sophisticall; but framing himselfe willingly to joy in their companie; to discourse, to passe the time with them when they are willing and so disposed: [ 50]

Twelve journeis long are Berecynthian plaines And those I sowe yeerely with sundry graines.

He that said this, if he had loved men as well as he affected husbandry and tillage, would more willingly have plowed and sowed that ground which is able to maintaine and feed so many men, then that little close or pindle of Antisthenes, which hardly was sufficient to find himselfe alone.

Certes Epicurus who placed the soveraigne good and felicitie of man in most sound rest and deepe repose, as in a sure harbour or haven, defended and covered from all windes and surging

waves of the world; saith: That to doe good unto another, is not onely more honest and hono∣rable, than to receive a benefite at anothers hand, but also more pleasant and delectable, for there is nothing that begetteth so much joy as doth beneficence, which the Greekes terme by the name of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is to say, Grace. Well advised he was therefore and of wise judgement who imposed these names upon the three Graces, Aglaia, Euphrosyne, and Thalia; for without all question, the joy and contentment is farre greater and more pure in him who doeth a good turne and deserveth a thanke, than in the partie who receiveth the same: and therefore it is that many times men doe blush for shame when a good turne is done unto them, whereas alwaies they rejoice when they confer a benefite or favour upon another. Now do they a benefit unto a whole multitude and nation, who are the meanes to make those good, whom the people and [ 10] multitude can not misse but have need of: whereas contrariwise, they that corrupt and spoile princes, kings, and great rulers (as doe these flatterers, false sycophants and slaunderous promo∣ters) are abominable unto all, are chased out and punished by all; like unto those that cast dead∣ly poison, not into one cup of wine, but into a fountaine or spring that runneth for to serve in publike, and where of they see all persons use to drinke. Like as therefore (according to Eupolis) it is said onely by way of mockerie concerning those flatterers and comicall parasites who han∣ted the table of rich Callias, that there was neither fire, brasse, nor steele, that could keepe them out, but they would come to sup with him: but as for the minions and favorites of tyrant Apol∣lodorus, Phalarit, or Dionysius, after the decease of their lords and masters, the people fell upon them, did beat them with cudgels, torture upon the rack, burne at a stake, & range them with the [ 20] accursed and damned crew; for that they before named did wrong to one alone, but these did injurie unto many by the meanes of corrupting one who was their ruler; even so those philoso∣phers that converse and keepe companie with private persons, do cause them to be well conten∣ted, pleasant, gracious and harmelesse to their owne selves and no more: but whosoever refor∣meth some evill conditions in a great ruler or soveraigne magistrate, framing and directing his will and intention to that which he ought; this man I say after a sort is a philosopher to the pub∣like State, in that he doth correct the mould and amend the pattern to which all the subjects be composed, and according to it governed. The cities and states which be well ruled, decree and yeeld honour and reverence to their priests; for that they doe pray unto the gods for good things, not in regard of themselves, nor of their kinsfolke and friends alone, but universally in [ 30] the behalfe of all the citizens; and yet these priests doe not make the gods good, nor the givers of good things, but being such alreadie of themselves, to them they powre their praiers & make invocations. But philosophers who live and converse with princes and great lords, cause them to be more just and righteous, more moderate and better affected to well doing; by meanes whereof it is like that they receive more joie and contentment. And if I should speake my con∣ceit, it seemeth unto me that the harpe-maker wrought and made his harpe more cheerefully and with greater pleasure, when he knew that the master & owner of the said harpe should build the wals about the citie Thebes, as Amphion did, or to staie and appease the great civil sedition of the Lacedaemonians, by singing to the saide harpe and by sweet exhortations, as sometimes Thales did; semblably the carpenter or ship-wright who maketh the helme to a ship or gally, [ 40] wil joy more when he shal know that the said helme shal serve to guide & rule the admirals ship, within which Themistocles shal fight against the Persians in the defence of the libertie and free∣dome of Greece: or that of Pompeius, with which in a navall battell at sea he defaited and van∣quished the armie of the pirats. What suppose you then will a philosopher thinke of his owne speech and doctrine, when he shall come to discourse with himselfe; that he who shall receive the same being a man of authoritie, a prince or great lord, shall thereby doe good unto the common-weale, in ministring right and justice indifferently to everie man; shall punish the wicked, and advaunce those that bee good and vertuous. I am verily perswaded (for my part) that a good and gentle ship-wright, will more willingly make an helme, when hee shall know that it must serve to rule the great shippe Argo, renowmed throughout the [ 50] world: likewise a carpenter or wheele-wright, will not with so good a will lay his hand to make a plough or a chariot, as he would to frame those tables or boords, in which he wist that Solon was to engrave his lawes. And (I assure you) the discourses and reasons delivered by Phi∣losophers, if once they be well and surely imprinted in the hearts of great personages, who have in their hands the government of States, if they once get sure footing and take good root in them, they become as forcible and effectuall as positive lawes. Hereupon it was that Plato sailed into Sicilie, in hope that the grave sentences and principles of his Philosophy, would be as good

as lawes, and worke holesome and profitable effects in the affaires of Dionysius. But hee found that Dionysius was like writing tables all rased, and full of blurs and blots, and that he could not leave off the tincture and deepe die of tyrannie, being so surely set on, and having by continu∣ance of time entred and peareed deepe, so that it could not be washed out; whereas it behooved that those who are to make their profit by good advertisements and sage lessons, should still be in motion and so continue. [ 10]