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

HOW A MAN MAY PRAISE [ 30] HIMSELFE WITHOUT IN∣CURRING ENVIE AND BLAME.

The Summarie. [ 40]

IMpossible it is during the time that we sojorne in this life, that our spirit which kno∣weth not how to be still and at rest, should not stirre and moove the tongue to speakeof the actions either of other men or of our owne; whereby we cannot choose but incurre marvellous daungers of flatterie, slander, or els of selfe-praise; insomuch as not without good cause that man hath beene called perfect, who knoweth well to moderate this lit∣tle member, which is at it were the bit and bridle of the whole bodie of man, and the verie helme and sterne of that ship or vessell in which we row and hull to and fro in the sea of this world. Requisite it is therefore, that morall philosophie should speake, to the end that it may teach us for to speake. We have seene before in many discourses the dutie of everie one towards his neighbours, as well in words as in [ 50] deeds: but in this treatise Plutarch sheweth the cariage of a man towards himselfe, and above all in that may which is most slipperie, to wit, in the question of our owne praises: then after hee hath laide this for a ground and foundation; That it is an unseemely thing for a man to make himselfe seeme great by vaine babble, and alledged the reasons wherefore, he setteth downe one generall exception; to wit, that a vertuous man may praise himselfe in certeine cases annd occurrences, the which (after he hath taxed the ambition of those who set up a note of their owne praises to be chaunted aloud by others) he particularizeth upon these points; to wit, if he be driven to answer unto some false slaunderer; if a man

be in any distresse and adversitie, or if he be blamed for the best deeds that he hath done. After this, he enterlaceth certeine advertisements or corrections; to wit, that a man ought to mingle his owne praises with those of other men; that he ascribe not the whole honor of a woorthy deed to his own selfe; that he utter only those things which be chiefe and principall, and stand upon that which is most com∣mendable; and that he give a certeine luster thereto, by the foile of confessing his owne imperfections: which done, he proceedeth to declare what kinde of men they ought to bee who are allowed to praise themselves; to what this praise ought to be referred and have respect; and wherefore they should en∣ter into it; moreover, at what time, and for what occasion he ought to make head unto a third, who would do sufficiently; and for a finall conclusion, he proposeth an excellent meanes to avoid the troubles and inconveniences that might arise from importunate praise, willing that the partie who speaketh of [ 10] his owne good parts should flie all ambition, not please himselfe in rehearsing and recitall of his owne exploits, take heed how in selfe-praising hee feigne praises, and neverthelesse in blaming his neigh∣bour to be content for to be praised of another, without putting himselfe betweene and speaking in his owne behalfe. In summe, since there is nothing so odious as to see and heare a man speake exceeding much of himselfe, he concludeth that in no wise a man ought so to do, unlesse there accrew therby great profit and commoditie to the hearers.

HOW A MAN MAY PRAISE himselfe without incurring en∣vie [ 20] and blame.

TO speake much of ones selfe in praise, either what he is in per∣son, or of what valour and power among others; there is no man (friend Herculanus) but by word of mouth will professe it is most o∣dious, and unbeseeming a person well borne and of good bringing up; but in very deed few there be who can take heed and beware of falling into the inconvenience and enormitie thereof, no not even those who otherwise do blame and condemne the same: as for Eu∣ripides [ 30] when he saith,

If words were costly men among, for to be bought and sold, No man to praise and magnifie himselfe would be so bold: But now (since that each one may take out of the aire so large, As much as will his minde suffice, without his cost and charge) Well pleas'd are all men of themselves to speake what comes in thought, [ 40] As well untruth as what is true, for speech them 〈◊〉〈◊〉 nought.

doth use a most odious and importune vanterie, especially in this, that he would seeme to inter∣lace amongst the passionate accidents and affaires of Tragicall matters, the speech of a mans selfe, which is not befitting nor pertinent unto the subject argument; semblably Pindarus, ha∣ving said in one place,

To brag and vaunt unseasonably, Sound's much of 〈◊〉〈◊〉 and vain-folly,

ceaseth not neverthelesse, to magnifie his owne sufficiencie in the gift of poetrie, as being (in [ 50] trueth) worthy of right great praise, as no man can denie. But those who are crowned with gar∣lands in those sacred plaies and games, are declared victours and conquerours by the voice of others, who thereby ease them of that odious displeasure that selfe-praise carrieth with it. And in very deed our heart riseth against that vaine glory of Timotheus, in that he wrote himselfe (as touching the victorie which he atchieved against Phrynis) Oh happy man thou Timotheus; at what time as the herald proclamed with a loud voice these words: Timotheus the Milesian hath conquered Ionocamptes that sonne of Carbo: for surely this carrieth with it no grace at all, but is

a meere absurditie and against all good fashion, for a man to be the trumpeter of his owne victo∣rie: for true it is according to Xenophon; That the most pleasant voice that a man can heare, is his owne praise delivered by another, but the most odious thing unto others, is a man com∣mending himselfe: for first and formost, we esteeme them to be impudent who praise them∣selves, considering that they ought rather to blush and be ashamed even when others fall to praise them in their presence: secondly, we repute them unjust herein, for that they give and at∣tribute that to themselves which they should receive at the hands of others: thirdly, either if we keepe silence when we heare one to praise himselfe, it seemeth we are discontented or do beare envie unto him, or if we feare that, compelled we are our selves to confirme and approve those praises, and to give testimonie thereof against our owne minde; a thing more beseeming vile [ 10] and base flatterie, than true honour, namely, if we can abide to praise any in presence. Howbeit, although this be most true, and that the case standeth so, such occurrences may so fall out, that an honourable person who manageth the politike affaires of a common-wealth, may hazzard and venture boldly to speake of himselfe and in his owne behalfe for his advantage, not in regard of any glory, grace or pleasure to gaine thereby, but for that the occasion or action that is pre∣sented, requireth that he should speake and give testimonie of himselfe, as he would and might doe of any other matter of trueth, especially when the deeds by him atchieved or the parts that be in him be good and honest, then he is not to forbeare or spare to speake hardly, that he hath done so or els much like: for surely such a praise as this, bringeth forth good fruit, and out of it as from a fruitfull graine or seed, there proceed many other praises, & those farre greater. And [ 20] certes, a civill and politike man doeth not desire and love honour as a salarie, solace or recom∣pense for his vertuous actions; but for that to have the credit and reputation among others of a trustie and faithfull person, in whom men may repose their trust and confidence, doth affoord him good meanes and occasions to performe many other greater and more goodlier actions: for a pleasant and easie matter it is to benefit them who love thee and put their trust in thee; whereas on the contrary side, exceeding hard it is, or rather impossible, to make use of vertue, and to imploy it to the good of those who have thee in suspition, or be ready to raise false ca∣lumniations against thee, and so to force them who do avoid the meanes of receiving any good and pleasure at thy hands.

Moreover, it would be considered, what other occasions there may be, for which a man of [ 30] honour and honestie may praise himselfe; to the end that by taking good heed and avoiding of that which in selfe-praise is so vaine and odious, we faile not to serve our turnes with the profit and commodity that may come thereby. Now of all others, most foolish is their praise who commend themselves to this end, that they would be praised of others; and such praise as this we hold most contemptible, for that it seemeth to proceed from ambition and an unseasonable appetite of vaine-glory onely: for like as those who have no other food to feed upon, be con∣streined to eat the flesh of their owne bodies against nature, which is the very extremity and end of famine; even so those that hunger after honour and praise, if they can not meet with o∣thers to praise them, fall to praise themselves; wherein their behaviour is unseemly and shame∣full, for that upon a love of vaine-glory they are desirous to make a supply and sufficiency from [ 40] their owne selves; but yet when as they go not simply to worke nor seeke to be praised by them∣selves, but upon a certaine emulation and jealousie of other mens praises, they come to com∣pare and oppose their owne deeds for to dim and darken the actions of others; then over and besides their vanity, they adde thereto envie and malice; for according to the common pro∣verbe: He is curious and ridiculous, who setteth his foot in another mans daunce; but upon en∣vie and jealousie to thrust a mans selfe betweene the praises of others, and to interrupt the same with his owne selfe-praise, is a thing that wee ought to beware of; and not onely so, but also to take heed that wee suffer not others at such a time to praise us, but gently to yeeld honour unto those who are worthy to be praised and honoured; and if peradventure, they be unworthy and deserve not the same, yet ought not wee to deprive them of the praises which are given unto [ 50] them, by interposing our owne, but rather stand up against them, convince them openly, and prove by evident and pregnant reasons that there is no cause why they should be reputed so great, and be so highly honoured. As touching this point therefore, plaine and evident it is, that we ought not so to doe, howbeit, a man may praise himselfe without blame: first and for∣most, if he do it by way of his owne defence in answering to a slander raised, or an imputation charged upon him; like as Pericles did in Thucydides, where he uttereth these words: And yet you my masters of Athens are angrie with me, who may vaunt of my selfe to be such an one as

need not to give place unto any whatsoever, either in foresight and knowledge of that which is behovefull to the common-wealth, or in eloquence and delivery thereof, or in love to the State, or in sincere integrity, free from all corruption, bribery and avarice, against which I stand invin∣cible: for in speaking thus magnificently of himselfe in such a case, he did not onely avoid the blame and reproch of vanity, of arrogancy and presumptuous ambition, but also that which more is, he shewed withall his wisedome and greatnesse, yea, and the magnanimitie of ver∣tue, which was so farre from being humbled and dejected, that it rather conquered and held un∣der hand, envie; insomuch as others hearing such men speake in this wise, proceed not any far∣ther nor be willing to judge and censure them, but are caried away and ravished with a certaine joy, yea and inspired (as it were) from heaven to heare such brave vanteries; namely, if the per∣sons [ 10] be constant and the reports which they make true, according as the effects which follow do testifie. The Thebanes verily (at what time as their captaines were accused, for that when the terme of their government and magistracie, called Boeotarchia, was expired, they returned not incontinently home, but made an invasion and entred in armes into Laconia, and dealt in the administration of affaires about the citie of Messaene) hardly and with much adoo assoiled and quit Pelopidas, when he humbled himselfe and became a suppliant unto them for pardon: but contrariwise, when Epaminondas came and recounted in magnificent words those brave exploits which he had atchieved in that voiage and at the same time, protesting in the ende that he was prest and readie to take his death, so that they would confesse and acknowledge, that mauger their minds and against their wils he had pilled and spoiled Laconia, repeopled Messaene, and re∣duced [ 20] into a league and amitie with them all the cities of Arcadia, they had not the heart so much as to give their voices and suffrages in any sentence of condemnation against him, but departed out of the assembly, admiring the haughtie courage of the man, and rejoicing with mirth and laughter to heare him plead him cause with resolution. And therefore the speech of Sthenelus in Homer is not simply and altogether to be reprooved, when he saith:

Pronounce I dare and it avow, we better warriours be In these daies than our fathers were by many a degree.

If we call to minde and remember the precedent words a little before: [ 30]

Thou sonne of noble Tydëus a wise and hardy knight. How is it that thy heart doth pant, for feare when thou shouldst fight? Why do'st thou cast thine eie about, and looke on everie side? How thou maist out of battell scape, and dar'st not field abide.

for it was not Sthenelus himselfe unto whom this sharpe and bitter speech was addressed, but he replied thus in the behalfe of his friend whom he had thus reproched, and therefore so just a [ 40] cause and so fit an occasion gave him libertie to speake thus bravely and boldly of himselfe. As for the citizens of Rome, they were offended & displeased much with Cicero praising himselfe so much as he did, and namely relating so often the woorthie deeds by him done against Catiline; but contrariwise, when Scipio said before them all in a publike assembly: That it was not meet and seemely for them to sit as judges upon Scipio, considering that by his meanes they were growen to that grandence as to judge all the world; they put chaplets of flowers upon their heads, and in this wise adorned, mounted up together with him into the temple of the Capitoll, for to sacri∣fice and render thankes unto Jupiter: and good reason both of the one and the other; for Cicero rehearsed his owne praise-worthy deeds so many times without any need enforcing him there∣to, onely to glorifie himselfe; but the present perill wherein the other stood, freed him from all [ 50] hatred and envie, notwithstanding he spake in his owne praise. Moreover, this vanterie and glorious boasting of a mans selfe, is not befitting those onely who are accused or in trouble and danger of the law, but to as many also as be in adversitie rather than in prosperitie; for that it seemeth that these reach and catch (as it were) at glorie and take pleasure and joy therein, onely to gratifie and content therein their owne ambitious humor; whereas the other by reason of the qualitie of the time, being farre from all suspition of vaine glorie and ambition, doe plucke up and erect themselves upright against fortune, sustaining and upholding what they can the gene∣rositie

of their minds, avoiding as much as lieth in them that base conceit, to be thought for to beg commiseration and crave pittie, as if they would be moaned for their misadventures, and thereby bewray their abject hearts. For like as we take them for fooles and vaine-glorious fel∣lowes, who as they walke ordinarily, lift up themselves, and beare their heads and neckes aloft; but contrariwise, we praise and commend those who erect their bodies, and do all they can to put foorth themselves, either in fight at sharpe, or in buffeting with fists; even so, a man who be∣ing overthrowen by adverse fortune, raiseth himselfe up againe upon his feet, and addresseth his whole might to make head,

Like as the champion doth arise, Upon his hands to winne a prise. [ 10]

and in stead of shewing himselfe humble, suppliant and pittifull, by glorious words maketh a shew of braverie and haughtie courage, seemeth not thereby proude and presumptuous, but contrariwise, great, magnanimous and invincible. Thus in one place the poet Homer depain∣teth Patroclus modest and nothing at all subject to envie, when he had done any exploit fortu∣nately and with valour; but at his death when he was ready to yeeld the ghost, he described him to speake bravely in this wise:

If twentie such with all their might, Had met with me in open fight, &c.

And Phocion who otherwise was alwaies meeke and modest, after that he saw himselfe condem∣ned, gave all the world to understand his magnanimitie, as in many other things, so especially [ 20] in this point, that he said unto one of those that were to suffer death with him, who made a piti∣ous moane and great lamentation: How now man, what is that thou saiest? doth it not thee good at the heart to thinke that thou shalt die with Phocion? And verily, no lesse, but rather much more it is permitted to a man of State, who is injuriously dealt withall for to speake somewhat frankly of himselfe, namely unto those who seeme to be oblivious and unthankfull. Thus Achilles at other times rendred the glorie of fortunate successe in his affaires to the hea∣venly power of God, and spake modestly in this maner:

That Jupiter would give us power and strength, Troy citie strongly wall'd to winne at length.

But otherwise when indignities were offred unto him, and he unjustly wronged and abused, he [ 30] sang another note, and displaied his tongue at large in anger, breaking out into these haughtie and brave words:

With ships of mine well man'd with souldiours brave, By force of armes twelve cities wonne I have.

Also:

For why? approch they dare not neere to me, The brightnes of my morion for to see.

For libertie of franke speech, being a part of justification and defence in law, is allowed to use great words for plea. And verily Themistocles according to this rule, who all the while that hee performed the exploits of noble service in his owne countrey, never did or said ought that sa∣voured [ 40] of odious pride; yet when he once saw that the Athenians were full of him, and that they made account of him no more, forbare not to say unto them thus: What meane you my masters of Athens thus to disdaine & be wearie of those at whose hands you receive so often∣times benefits; In time of storme and tempest you flie to them for refuge, and shroud your selves in their protection as under the harbor and covert of a spreading tree; no sooner is the storme overblowne and the weather faire againe, but you are ready to give a twitch at them, and every one to pull and breake a branch thereof as you passe by. Thus you see how these men perceiving themselves otherwise injuried, in their discontentment sticke not to rehearse their service and good deeds past and cast them in their teeth who are forgetfull thereof. But he that is blamed and suffreth a reproch for things well done, is altogether for to be excused and un∣blameable, [ 50] in case he set in hand to praise his owne deeds, forasmuch as he seemeth nor to re∣proch and upbraid any, but to answere onely in his own defence, & to justifie himselfe. Certes, this it was that gave unto Demosthenes an honest and laudable libertie to speake for his owne be∣hoofe; and he avoided thereby all tedious satietie of his owne praises, which he used through∣out that whole oration, entituled Of the crowne, wherein he gloried and vaunted of that which was imputed unto him as reprochable, to wit, the embassages in which he went, and the decrees which he had enacted as touching the warre. Moreover, not farre from these points above re∣hearsed,

the reversing of an objection by way of Antithesis may be placed, and carieth with it a good grace; to wit, when the defendant doth proove and shew that the contrary to that where∣with he is charged and accused, is wicked and dishonest: After which maner the oratour Lycur∣gus, at Athens in his plea and answer to those who laid to his charge that he had given a piece of money to a sycophant for to stop his mouth & appease him: What kinde of citizen (quoth he) do you take me for to be? who all this long time that I have dealt in the government and mana∣ging of State affaires among you, am chalenged before you rather to have given than taken sil∣ver injustly. Likewise Cicero, when Metellus said unto him that he had undone and brought to confusion more men by his testimonie, than saved by his patronage and eloquence; And what man is there (quoth he) who will not say by this, that there is more fidelitie in me, than force of [ 10] utterance. Also these places in Demosthenes; And who would not justly have condemned me to die, if I had but once gone about in bare word to contaminate the honors and glorious ti∣tles that this citie hath? againe, And what (thinke ye) would these wicked persons have said, if whiles I discoursed particularly of these points, the cities had fallen away and revolted: In sum, that whole oration throughout concerning the Crowne, most finely and wittily inferreth his owne praises among those oppositions & solutions which he alledgeth. Over and besides, it is woorth the noting and learning, as a most profitable point, how cunningly in the said oration, and how artificially he intermedled with the speeches that he gave out of himselfe, the com∣mendations also of the hearers, and thereby freed himselfe from the taint of envie, hatred, and selfe-love; namely in avowing how good and gracious the Athenians were to those of Euboea; [ 20] how woorthily they demeaned themselves toward the Thebanes; what good turnes they had done to the Bryzantines, as also how beneficiall they had bene to the inhabitants of Chersonne∣sus; saying withall, that himselfe was but their minister. For I assure you by this meanes the hea∣rer himselfe being secretly woon and gained ere he is aware by his owne praises, enterteineth more willingly and with greater pleasure the speech of the oratour; well contented he is and pleased to heare the good deeds related by another which he hath done; and upon this joy of his there insueth incontinently an admiration and love of those, by whose meanes hee hath at∣chieved those acts. Heereupon Epaminondas one day in open place, when Meneclidas, one of his envious and malicious adversaries mocked him for that he magnified and thought better of himselfe than ever did king Agamemnon; Grand mercy, you my masters of Thebes (quoth he) [ 30] with whom alone I overthrew in one day and subverted the whole dominion of the Lacedaemo∣nians. Now forasmuch as the most part of men ordinarily mislike in their hearts, and are migh∣tily offended with one that praiseth himselfe, but fare not so against him that commendeth a∣nother; nay many times they are well pleased therewith, and ready to confirme such praises by their owne testimonies: some are wont to have this devise, namely, in taking their time and op∣portunitie, to commend those who love, chuse, and do the selfe same things, and briefly who are of the like conditions, and given to the same humor with themselves, do winde and insinu∣ate into the grace and favour of the hearer, and by such an occasion draw his heart unto them; for streightwaies he doth acknowledge in the speaker although he speaketh of another, the re∣semblance and similitude of the like vertue which deserveth the same praises: for like as he who [ 40] reprocheth another man for those vices whereof himselfe is guiltie, doth hurt his owne per∣son more than the party whom he seemeth to touch; even so good and honest men in yeelding honor to those persons who are good, doe as much as make mention of themselves to such as are privie to their vertues, and know them well enough; insomuch as presently they are ready to follow and second them them with these and such like acclamations; And are not you also the same in every respect? After 〈◊〉〈◊〉 sort Alexander in honouring Hercules; and Androcopus like∣wise in honouring Alexander, procured to themselves ech one due honour from the sembla∣ble. Contrariwise Dionysius by mocking Gelon, and saying by allusion to his name; that he was Gelos indeed (that is to say) the Laughter and mockerie of Sictlie, perceived not how before hee was aware, by the envie that he drew upon him himselfe, he overthrew the greatnes and dignitie [ 50] of his owne puissance and seignorie. A man of State therefore and a politician, ought to learne, observe and practise these rules even in other cases also. And as for those who otherwhiles are enforced to praise themselves, they shall cause this selfe-praise of theirs to be more tolerable and lesse subject to envie and hard conceit, in case they take not all to themselves, and attribute the whole to their owne worthinesse; but as if glorie were some heavie and weightie burthen, discharge one part thereof upon fortune, and another upon God; and therefore wisely said A∣chilles in Homer:

Since that th'almightie Gods have given me grace, Mine enemie to overthrow in place.

Well likewise did Timoleon at Saracose, who upon his valiant and noble exploits dedicated an al∣tar to Bon-adventure, and likewise consecrated an house to his good Angell. But best of all and most wisely did that Python the Aenean, who being arrived at Athens after he had murdered King Cotys, when the oratours strived avie one with another, who should extoll and set foorth his praises most unto the people, and perceiving some to carrie an envious eie unto him, and be highly displeased with him; as he passed by, brake foorth into these words: It was some God (quoth he) ô yee Athenians that did this deed, as for my selfe, I did but lend my helping hand. Semblably, Sylla exempted his owne acts from envie, in giving alwaies the praise to his good [ 10] fortune; in so much as in the end, he surnamed himselfe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, lovely, fortunate, or Venus darling. For all men in manner would seeme to be vanquished rather by fortune, than conquered by vertue; for that they thinke the one to be a good, not pertinent to the conqueror, and the other a proper defect and imperfection of their owne, and which proceedeth from themselves: which is the reason by report, that the lawes of Zalenus wonderfully pleased the Locrians, for that he put into their heads and bare them in hand, that the goddesse Minerva appeared and came many times unto him; that she endited and taught him those lawes which he penned and gave unto them; finally, that there was nor one of them proceeding from his head, counsell and invention. Peradventure therefore necessarie it is to devise these and such like remedies, and lenitive medicines to meet with those persons, who are by nature fierce and [ 20] envious; but to such as as be of the better sort, and of a modest and temperate disposition, it would not be impertinent and absurd to use certaine corrections of praises in this case: as for example; If one haply in our presence fall to praise us for being eloquent, learned, rich, or in great reputation, to pray him not to give such reports of us, but rather for to commend us if we be good and bountiful, hurtful to none, and profitable to many; for in so doing, we seem not to confer praises upon our selves, but to transfer them; not to take pleasure in them that praise us, but rather to be grieved and displeased, that we are not praised for such things as we ought, nor as we should; as also to hide the woorse qualities under the better, not so much willing and desirous to be praised, as to teach how it is meet to praise: for this manner of speech (neither with stone nor bricke have I fortified and walled this citie, but if you will needs know how I have [ 30] fensed it, you shall finde that I have furnished it with armor, horses, confederates and allies) see∣meth to come neere and tend unto such a rule: yea and the saying of Pericles toucheth it neerer; for when the hower of his death now approched, and that he was to goe out of this world, his kinsfolke and familiar friends, weeping, wailing, and grieving thereat (as good reason was) cal∣led to minde and rehearsed the armies that hee had conducted, the expeditions which hee had made, his puissance that he had borne, as also how many victories he had atchieved, what Tro∣phees he had erected, what townes & cities he had conquered, and laid to the seignorie of the A∣thenians; all which he now should leave behind him: but he lifting up himselfe a little, reproved and blamed them greatly, for relating and alledging those praises, which were common to ma∣nie, and whereof some were more due to fortune than to vertue; whiles they omitted and let [ 40] passe the greatest and most beawtifull commendation of all others, and that which truely and in∣deed properly belonged unto him: namely, that for his sake, there was never any Athenian that put on blacke or wore a mourning gowne: this example of his, giveth both unto an oratour if he be praised for his singular eloquence, meanes and occasion to transferre the praise unto his life and maners; and also to a warrior & generall captaine, who is had in admiration for his mar∣tiall prowesse, experience, or fortunate successe in wars, to stand rather upon his clemencie and justice and thereof freely to discourse. And contrariwise againe, when a man hath excessive prai∣ses heaped upon him (as the manner commonly of many is, by way of flatterie to give those commendations which moove envie) meet it is to use such a speech as this:

With gods in heaven above I have no share, [ 50] To them therefore why dost thou me compare?

But if thou knowest me aright, and takest me truely for such an one as I am, praise these good parts in me; that I am uncorrupt and not overtaken with gifts and briberie; that I am sober and temperate; that I am sensible, reasonable, full of equitie and humanitie. For the nature of envie, is willingly to yeeld unto him that refuseth the greater praises those that be lesse and more mo∣dest; neither depriveth she of true commendation those who will not admit and receive false and vaine praises: and therefore men thinke not much to honor those Kings and Princes who

who are unwilling to be stiled gods or the children of gods, but rather to be intituled either Phi∣ladelphi, that is, Kinde to brothers and sisters; or Philometores, that is, Loving to their mothers; or Euergetoi, that is, Benefactors; or else Theophiles, that is, Deerely beloved of the gods; which are goodly and beawtifull denominations, meet for men and good princes: like as againe, those who hardly will endure them, that either in writing or speaking, attribute unto them the name of Sophi, that is, Sages or wise men, can well abide to heare those who name them Philosophi, that is, Lovers of wisedome; or such as say of them, that they profit in the study of wisedome, or give them such like attribute as is modest and not subject to envie; whereas these ambitious Rhetoritians and vaine-glorious Sophisters, who in their orations (to shew their learning) ex∣pect these and such like acclamations from their auditorie: O divine and angel-like speech! ô [ 10] heavenly and magnifically spoken; lose withall this commendation, as to be said for to have de∣livered their minde modestly, courteously, and as becommeth civill men. Certes, like as they who be loth and take heed to offend and hurt them that are bleere-eied or otherwise given to the paine and inflamation of them, do mingle among the gallant and lively colours, some duskish shadowes; even so, some there be, who in rehearsing their owne praises not altogether resplen∣dent & cleere without any mixture at all, but intermedled with some imperfections, defects and light faults among, by that meanes discharge themselves of the heavie load of envie and hatred. Thus Epireus in Homer, giving out glorious words of his wrestling and buffet-fight, vaunting bravely of his valour,

As if he would his teene and anger wreake [ 20] Upon him, and with fists his boanes all breake.

said withall:

Is't not enough that herein I do vant? For other skill in combat I do want.

But haply this man is woorthy to be mocked and laughed at, who for to excuse his arrogant braverie of a wrestler and champion, bewraied and confessed that otherwise he was but a feare∣full coward; whereas contrariwise that man is of judgement, civil also and gracious besides, who alledgeth against himselfe some oblivion or ignorance, some ambitious spirit, or els a desire to heare and learne the Sciences and other knowledge, like as Ulysses when he said:

But lo my minde desirous was to hearken and give eare, [ 30] I will'd my mates me to unlose, that I might go more neare.

And againe in another place;

Although much better it had beene, yet would I not beleeve: But see his person, and then trie if gifts he would me give.

To be short, all sorts of faults, so they be not altogether dishonest and over-base, if they be set unto praises, rid them of all envie and hatred; and many other there be, who interposing a con∣fession [ 40] of povertie, want of experience, yea, and (beleeve me) their base parentage, among their praises, cause them thereby to be lesse odious and envied. Thus Agathocles, as he sat drinking unto yoong men out of golde and silver plate right curiously wrought, commanded other ves∣sels of stone, earth and potters worke to be set upon the table, saying unto them: Lo (quoth he) what it is to persevere in travell, to take paines, and adventure valiantly? for wee in times past made those pots, (pointing to the earthen vessell) but see, now we make these, (shewing the plate of golde and silver: and verily it seemed that Agathocles (by reason of his base birth and povertie) was brought up in some potters forge, who afterward became the absolute monarch (almost) of all Sicilie. Thus it appeareth what remedies may be applied outwardly, to avoide envie, if a man be forced to speake of himselfe: other meanes there are besides, inhaerent (after [ 50] a sort) even in them who be in this wise praised; and such Cato made use of, when he said, that he was envied, because he neglected his owne affairs, and sat up watching whole nights for the good and safetie of his countrey. Like to which is this speech:

What wisedome thinke you was in me, who cleane exempt from care, From charge and travell, like some one, who in the armie were

A plaine and common souldiour might enjoy within the host My fortune with the wisest of them all that meddle most?

as also this other:

I doubt and feare, that of my labours past, The thanke is gone, end caried with a blast; And yet those paines that now presented be A fresh, reject unneth I will from me.

For men ordinarily beare envie unto those who seeme to acquire glory gratis, without any cost, [ 10] and to come by vertue easily, like as if they purchased house or land for a little or nothing; whereas seldome or never they envie such as have bought the same very deare, with many tra∣vels and great dangers. And forasmuch as we ought in praising of our selves to effect not only this; that we offend not the hearers thereby nor procure their envie, but endevour also to profit them and doe them good, as if we seemed not to aime at our selfe-praise, but to shoot at some other thing: in so doing consider first and formost when a man is in a veine of praising him∣selfe, whether he may do it by way of exhortation, to kindle a zeale, and exercise a kinde of emu∣lation and strive for glory in the hearers; after the example of Nestor, who in recounting his owne prowesse and valiant service, encouraged Patroclus and the other nine gallants and brave knights, to enter combat and single fight with Hector: for an exhortation which hath word and [ 20] deed to meet together, carrying with it example, with a familiar zeale and imitation, is wonder∣full quicke and lively, it pricketh, provoketh and stirreth exceedingly, and together with a reso∣lute courage and ardent affection, it carieth with it the hope of compassing things very accessi∣ble and in no wise impossible: and therefore of the three renowmed daunces and quites in Lace∣daemon, one which consisted of olde men, chaunted thus:

The ume was, when we gallants were, Youthfull and hardie, void of feare.

another, of children, sung in this wise:

And we one day shall be both tall and strong, And farre surpasse, if that we live so long. [ 30]

the third, namely of yong men, had this dittie:

But we are come to proofe, and now at best, Trie who that will, to fight we are now prest.

wherein the law-giver, who instituted these dances, did wisely and politikely, to propose unto yong men such familiar examples and at hand, even by those things that were done and execu∣ted. Yet neverthelesse, it were not amisse, otherwhiles to vaunt and to speake highly and magni∣fically of ones selfe, for to daunt, beat downe, represse, and keepe (as it were) under hand, a brag∣ging and audacious fellow, like as Nestor himselfe did againe in another place:

Conversed have I in my daies, with men of better deed [ 40] Than you iwis, and yet'disdaine they never would my reed.

Semblably said Aristotle unto king Alexander: That lawfull it was and beseeming not onely for those to have an haughtie minde, who had many subjects under them at their commaund; but such also as held true opinions as touching the gods. And verily these points are commo∣dious for us otherwhiles, even in regard of our enemies, foes, and evill willers, according to that verse in Homer:

Children they are of wretched sires, and borne to misadventure, Whose lucke it is my force of armes in battell to encounter. [ 50]

Agesilaus also, having speech upon a time as touching the King of Persia, who usually was called the Great Monarch: And wherein (quoth he) is that king greater than my selfe, if he bee not more just and righteous. Epaminondas likewise replied upon the Lacedaemonians, who had fra∣med a long accusation against the Thebans: Well it is (quoth he) and a good turne that we yet have made you give over your accustomed short speech. Thus much of those rules which con∣cerne either our private and particular evill willers, or our publike enemies.

As for our friends and fellow-citizens, we may likewise by using fitly in time and place, and as the case requireth haughty language, not onely take downe and cause those to vaile bonet who are over-proude and audacious; but also on the other side raise up and encourage such, as be dismaied, astonied and beyond measure timorous. For Cyrus also in the mids of battell and dangers of warre was woont to speake bravely, but else-where not. And Antigonus the yoonger or second of that name, who otherwise was in words sober, modest, and nothing proude; yet in a battell at sea which he fought neere the isle Cos; when one of his friends about him said a little before the medley began: See you not sir how many more ships our enemies have than wee? Why (quoth he) for how many ships doest thou reckon me? And it should seeme that Homer was of the same minde and meant so much, when he feigneth that Ulysses seeing his people af∣frighted [ 10] with the hideous noise and fearfull tempest that issued out of the gulfe Charybdis, called to their remembrance his subtill engine and singular valour, in saying thus unto them:

My friends and mates, this accident is not so dangerous, As when that monstrous Cyclops he, a giant furious, Us turn'd and courst with mightie force about his hollow cave, Yet thence we chac'd him by my wit, advice, and prowesse brave. [ 20]

For this manner of praising proceedeth not from a glozing vaine-glorious oratour, not a vanting Sophister, nor from one that seeketh applause, and clapping of hands; but beseemeth a personage who pawneth unto his friends, as a gage of assurance and confidence his owne vertue and sufficiency. For a matter this is of great importance & consequence tending to safe∣tie in dangerous times, to wit, the opinion, reputation and affiance, that we may have of a man in authoritie, and the experienced prowesse of a captaine. Now albeit I have sufficiently shewed before, that it is neither convenient nor seemely for a man of State and honour to oppose him∣selfe against the glorie and praise of another; yet neverthelesse when the case so standeth, that a false and perverse commendation doth bring hurt and damage, and by example inferreth a dangerous imitation of evill things, together with a wicked purpose and leawd intention in mat∣ters [ 30] of great moment, it were not amisse to repulse the same backe, or rather to divert and turne away the hearer unto better things, and open unto him the difference: for in mine advice a man may well take content and delight, to see that men abstaine willingly from vice, when they per∣ceive it to be blamed and reprooved; but in lieu of condemning it, if they heare it commended, and if over and besides the pleasure and profit that commonly it seemeth to bring with it, it be held also in honor and reputation, there is not a nature so happie and blessed, nor so strong and stout withall, but shee is able to conquer it: and therefore a man of policie and government ought to make warre and fight, not so much against the praises of persons, as of things, in case they be corrupt and naught: for these they be that spill and marre our manners, by reason that with such praises there entreth commonly a will to imitate and follow such dishonest and foule [ 40] actions, as if they were good and seemely: but then most of all are they detected what they be, and do appeere in their colours, when they are compared in opposition with true praises indeed. Thus it is reported, that Theodorus the Tragaedian actor, said upon a time unto Satyrus a Comi∣call player: That it was no great marvell to make the spectators to laugh, but rather a matter of woonder to cause them for to weepe and crie: but (I suppose) a sage and wise philosopher may well say thus unto the same Theodorus: Nay (good sir) it is not so great a matter to set men a weeping and wailing, but rather to still and stay their sorrow and lamentation, were an admira∣ble thing: for if a man praise himselfe in this sort, he profiteth the hearer and changeth his judgement. Thus did Zeno speake of the great number of Theophrastus his scholers, who resor∣ted unto his schoole: His quire (quoth he) is greater than mine, but yet mine accordeth bet∣ter [ 50] and maketh the sweeter harmonie. Phocion likewise, when as Leosthenes still flourished and bare a great name, being demaunded by the Rhetoricians who used to make solemne orations, what good himselfe had ever done to the weale-publike, answered them in this manner: None other (quoth he) but this, that all the whiles I was lord General, and had the conduct of an army, none of all you made ever any funerall oration, but interred all your citizens who departed this life in the sepulchers and monuments of your ancestors. As for Crates when he read these ver∣ses containing the Epitaph of Sardanapalus:

What hath gone downe my throat I have, my wanton sports remaine, Which Ladie Venus did vouchsafe, or else I count but vaine.

wrate thus againe verie wittily and in a pleasant conceit:

What during life I studied have and learned, is my gaine, The skill which muses then me gave, and nought else I retaine.

for such manner of praise as this, is excellent, honest, and profitable, teaching men to love, [ 10] esteeme and admire such things as be commodious and expedient, and not those that are vaine and superfluous; and therefore this advertisement ought to be ranged with the rest before spe∣cified as touching the subject argument now in question.

It remaineth now by order and course according as the present theame in hand requireth, and our discourse admonisheth us, to declare how every man may avoid this importunate and unseasonable selfe-praise: for surely to speake of a mans selfe, having selfe-love as a commodi∣ous fort from whence it issueth, seemeth many times to lay wait and give the assault even unto them who are of all others most modest and farthest from 〈◊〉〈◊〉 -glorie. And like as one precept of health there is, to flie and shunne altogether unholsome tracts and contagious, or at least∣wise to take heed of them most carefully if a man be in them; even so there be certeine dange∣rous [ 20] times and slipperie places which one shall slide and fall into upon the least occasion in the world, by rashly speaking of himselfe. For first and formost those who are by nature ambitious, when they heare another man praised, commonly (as it hath beene said before) advance forward to talke of themselves, and then anon this humour of selfe-praise being once provoked and tickled (as it were) with an itch, a certeine desire and furious appetite of glorie which hardly can be held in, taketh hold of them, especially if the partie who is praised before them be but equall or inferior to them in merit: for like as they who are hungrie have the greater appetite, and are provoked more to eate when they see others fall to their meate before them; even so the praise of another inflameth the jealousie of those who be given to the greedy desire of honor & glorie. Secondly, the recitall and discourse of those things which have beene happily executed [ 30] and to a mans minde, drive many men into a brave vaunting, for the joy that they conceive in relating the same: for after they be once fallen into a narration of their victories atchieved in warre, or the enterprises which they have fortunately managed in their soveraigne government of State, or their actions and affaires performd under other chiefe rulers and commanders, or of the speeches which they have made to great purpose and good successe and commendation, they cannot conteine and hold themselves: to which kind of vaunting & speaking of ones-selfe, we see those are most subiect who are warriors and serve especally at sea; likewise this hapneth usually unto such who are come from the courts of mighty princes, or from those places where there hath beene exploited some great service: for in making mention of princes and grand Seigneours, they can not chuse but interlace ordinarily among, some speeches which those [ 40] potentates have delivered to their commendation; and therein they doe not thinke that they praise themselves, but recite onely the commendable testimonies that others have given out, of them: and verily such as these, be of opinion that the hearers perceive them not, when they re∣count the embracements, greetings, salutations, and favours which kings, emperours, and such great potentates have bestowed upon them; as if forsooth they rehearsed not their owne selfe∣praises, but the courtesies and demonstrations of the bountie and humanitie of others; whereof every one of us ought most fully and warily to looke unto our selves when we praise any one, that the said praises be pure and sincere, voide of suspition, that we do not respect & aime at an oblique selfe-love, & speech of our owne selves, for feare lest we make the commendation of Pa∣troclus, as it is in Homer, a covert, colour and pretence of our owne praise, and by commending [ 50] others cunningly, praise our owne selves. Moreover, all the sort of blames and reprehensions of others, are otherwhiles very dangerous, causing those to goe out of the way and stumble, who are never so little sicke of vain-glorie; into which maladie old folke many times incurre, and namely when they breake out into the reprofe of their youngers, finding fault with their leawd maners and fashions, for then in blaming others, they fall to magnifying themselves, as if in times past they had done wonders, in comparison of those things which now they condemne: and verily such as they be we ought to give place unto, in case they be not onely for age, but

also in regard of their vertue and reputation venerable: for this maner of rebuke is not unprofi∣table, but breedeth in those who are chastised by them, a great desire and emulation withall to atteine unto the like place of honour and dignitie. But as for our selves we ought to take heed and beware how we trip or tread awry in this case; for the maner of blaming our neighbours, be∣ing as it is otherwise very odious and almost intolerable, and which hath need of great caution and warinesse; he that medleth his proper praise with the blame of another, and seeketh glorie by his infamy, cannot chuse but be exceeding hatefull and unsupportable, as if he hunted after renowme and honour by the reprochfull and dishonorable parts of his neighbours. Further∣more, as they who naturally are enclined and disposed to laughter, are to avoid and decline the ticklings and soft handling in those parts of the body that are most smooth, sliecke and tender, [ 10] which soone yeelding and relenting to those light touches, stirre up and provoke immediately that passion of laughing; even so this caveat and advertisement would be given unto such as passionately be given to this desire of glory, that they absteine from praising themselves, at what time as they be collauded by other: for a man that heareth himselfe praised, ought indeed to blush for shame, and not with a bold and shamelesse face to hearken thereto, nay he should doe well to reproove those that report some great matter of him, rather then to finde fault for say∣ing too little, and not praising him sufficiently; a thing iwis that many men doe, who are ready of themselves to prompt and suggest, yea and to inferre other magnanimous facts and pro∣wesses, so far forth that they marre all, aswell the praise that they give themselves, as the lauda∣ble testimoniall of others. And I assure you many there be who flattering themselves, tickle and [ 20] puffe up their owne conceits with nothing els but winde; others againe upon a malicious in∣tent, laying some petie praise as it were a bait for them to bite at, draw them on thereby to fall into their owne commendation: some also you shall have who to that purpose will keepe a questioning with them, & propose certeine demands for the nonce to traine them within their toile, and all to have the more matter that they might soone after laugh at. Thus in Me∣nander the glorious soldier made good sport, being demanded of one

DEMAND.

Good sir how came you by this wound and scar?

SOLDIER.

By dint of iavelin launced from a far.

DEMAND.

But how? for gods sake how? let us all know:

SOLDIER.

As I a wall did scale I caught this blow, [ 30] But well I see whiles that I do my best This to relate, these make of me a jest.

And therefore in all these cases, a man ought to bee as warie as possiblie hee can, that he nei∣ther himselfe breake out in his owne praises, nor yet bewray his weakenesse and folly by such interrogatoies; and that hee may in the best and most absolute manner take heede thereto, and save himselfe from such inconveniences, the readiest way is to observe o∣thers neerely that love to bee praisers of themselves; namely to call to minde and repre∣sent unto their owne remembrance how displeasant and odious a thing it is to all the world, and that there is or can be no other speech so unsavory, tedious and irkesome to heare: for sup∣pose that we are not able to say that we suffer any other harme at their hands who praise them∣selves, [ 40] yet we do all that we can to avoid such speech; we make shift to be delivered from it, and hasten all that we may to breath our selves, as if it were an heavy burden which of it selfe and the owne nature overchargeth us, insomuch as it is troublesome and intolerable even to flatterers, parasites, and needy smel-feasts in that necessitie and indigence of theirs, to heare a rich man, a prince, a governor, or a king to praise himselfe: nay they give out that they pay the greatest portion of the shot, when they must have patience to give eare to such vanities; like unto that jester in Menander, who breaketh out into these words,

He killeth me when at his boord I sit And with his cheere I fatter am no whit, But rather pine away, you may be sure, [ 50] When such bald jests to heare I must endure. And yet as wise and warlike as they seeme, A bragging foole and leawd sot I him deeme.

For considering that we are wont to say thus, not onely against soldiers and glorious upstarts newly enriched, whose maner is to make much of their painted sheaths, powring out brave and proud discourses; but also against sophisters, thetoritians, and philosophers, yea and great cap∣taines, puffed up with arrogancy and presumption, and speaking bigge words of themselves: If

we would call to remembrance that a mans owne proper praises be accompanied alwaies with the dispraises of others, and that the end commonly of such vaine-glory is shame and infamie; also, that tediousnesse unto the hearers, is (as Demosthenes saith) the reward, and not any opinion to be reputed such as they say, we would be more sparie and forbeare to speake so much of our selves, unlesse some greater profit and advantage might afterwards grow either to us or to the hearers in place. [ 10]