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

THE PRECEPTS OF [ 10] WEDLOCKE.

The Summarie.

WE have heere a mixture, and medley of rules for married folke, who in the persons of Pollianus and Eurydice, are taught their mutuall duety: upon which argu∣ment needlesse it is to discourse at large, considering that the whole matter is set out particularly, and tendeth to this point: That both at the beginning, in the sequell also [ 20] and continuation of mariage, man and wife ought to assist, support, and love one another with a single heart and affection, farre remooved from disdainfull pride, violence, vanitie, and fill hi∣nesse; the which is specified and comprised in 45. articles; howbeit in such sort, that there be some of those precepts, which savour of the corruption of those times, bewraying the insufficiency of humane wisedome, unlesse it be lightened with Gods truth. We see also in this Treatise more particular adver∣tisements appropriate to both parties, touching their devoir as well at home as abroad; and all enri∣ched with notable similitudes and excellent examples. In summe, if these precepts following be well weighed and practised, they are able to make mans life much more easie and commodious than it is. But Plutarch sheweth sufficiently by the thirtieth rule, how hard a matter it is to reteine each one in their severall dutie; and that in manner all doe regard and looke upon things with another eie, than they [ 30] ought. How ever it be, those persons whom vertue hath linked and joined together in matrimonie, may finde here whereby to profit; and so much the more, for that they have one lesson, which naturall, equitie and conscience putteth them in minde of everie day, if they will enter never so little into them∣selves, which being joined with the commandements of the heavenly wisedome, it can not be but hus∣band and wife shall live in contentment and blessed estate.

THE PRECEPTS OF WEDLOCKE. [ 40]

PLUTARCH to POLLIANUS and EURY∣DICE, sendeth greeting.

AFter the accustomed ceremoniall linke of marriage in this coun∣trie, which the Priestresse of Ceres hath put upon you, in coupling you both together in one bed-chamber, I suppose that this dis∣course of mine, comming as it doth to favorize and second this bond and conjunction of yours, in furnishing you with good les∣sons [ 50] and wise nuptiall advertisements, will not be unprofitable, but sound, verie fitting and comformable to the customarie wedding song observed in these parts. The musicians among other tunes that they had with the haut-boies, used one kind of note which they called Hippotharos, which is asmuch to say as Leape-mare; having this opinion that it stirred and provoked stallions to cover mares. But of many beautifull and good discourses which philosophie affoordeth unto us, one there is which deserveth no lesse

to be esteemed than any other, by which shee seeming to enchant and charme those who are come together to live all the daies of their life in mutuall societie, maketh them to be more bu∣xome, kinde, tractable, and pliable one to the other. Therefore I have made a certaine collection of such rules and precepts which your selves have heard already oftentimes, being both of you trained up and nourished in the studie of philosophie; and reduced them all in few words to certaine principall heads and articles, to the end that they might be more easily remembred: the which I send as a common present to you both, beseeching withall, the Muses that they would vouchsafe in your behalfe, and for your owne sake to assist and accompanie the goddesse Venus; forasmuch as their office is to make a good consonance and accord in marriage and house-keeping, by the meanes of reason and harmonie philosophicall, no lesse than to set in [ 10] tune a lute or harpe, or any musicall instrument.

1 And to begin withall: This is the reason that our auncients ordeined, that the image of Venus should be placed jointly with that of Mercurie, as giving us thereby to understand, that the delight and pleasure of marriage, had need especially to be maintained with good language and wise speeches: they used to set also with these two images, the Graces, and Goddesse of E∣loquence Ladie Pitho, that is, Perswasion, intending thereby that those folke whom the bond of matrimonie had linked together, might obtaine what they desired one at the others hand gent∣ly and by faire meanes, not by debate, chiding and brawles.

2 Solon gave order and commanded that the new-wedded bride should eate of a quince be∣fore that she came in bed with her bridegrome; signifying covertly in mine opinion by this [ 20] darke ceremony, that first and above all, the grace proceeding from the mouth, to wit, the breath and the voice, ought to be sweete, pleasant, and agreeable in everie respect.

3 In the countrey of Boeotia, the custome was upon the wedding day when the nuptial vaile was put over the bride, for to set also upon her head a chaplet made of wilde preckie Spirach branches, for that this plant out of a most sharpe and pricking thorne, putteth foorth a most pleasant and delectable fruit; even so, the wedded wife in case her husband do not reject and flie her companie, for the first difficulties and troublesome inconveniences incident to marriage, shall bring unto him afterwards a sweete and amiable societie; but they that can not endure at first the jarres and quarrels of their yoong wives, whom they married virgins, may for all the world be resembled to those who give away ripe grapes from themselves to others, because they [ 30] be sowre before they are ripe; semblably, many new wedded-wives, who take a disdaine to their husbands by reason of some debates and encounters at the first, doe much like unto those who having abidden the sting of the Bee, cast away the honie-combe out of their hands. It behoo∣veth therefore new-married solke, to take heed especially in the beginning, that they avoide all occasions of dissention and offence giving; considering this with themselves, and seeing daily that the pieces of woodden vessels which are newly joined and glued together, at the first are soone disjoined, and go asunder againe upon the least occasion in the world, but after that in continuance of time the joint is strongly settled and soundly confirmed, a man shall hardly part and separate one piece from another with fire or yron edged toole.

4 And like as fire kindleth soone & catcheth a flame if it meet with light stubble, chaffe, or [ 40] the haire of an hare, but it quickly goeth out againe, if there be not put thereto some matter or fewell anon, which may both hold in and also maintaine and feede the same; even so, we are to thinke that the love of yoong-wedded persons, which is enflamed and set on fire by youth, and the beawtie of the bodie onely, is not firme and durable, unlesse it be surely founded upon the conformitie of good and honest maners, and take hold of wisedome, whereby it may engender a lively affection and reciprocall disposition one toward the other.

5 Fishes are soone caught and taken up by baites made of empoysoned paste, or such like medicines, but their meat is naught and dangerous to be eaten; semblably, those women who compound certaine love drinkes, or devise other charmes and sorceries for to give their hus∣bands, and thinke by such allurements of pleasure to have the hand and command over them, it [ 50] is all to nothing, that afterwards in their life together they shal find them to be blockish, foolish, & sensles companions. Those men whom Circe the famous sorceresse enchanted with hir witch∣craft, did her no pleasure, neither served they her in any stead, being transformed (as they were) into swine and asses; whereas she loved and affected entirely and exceedingly Ulysses, an inge∣nious man and who conversed wisely with her; but such wives as had rather bee mistresses and over-rule their doltish husbands, than obey them that be wise & men of understanding, may very properly be compared unto them, who choose rather to leade and conduct the blind, than to be

guided by those that see, and to follow them that have knowledge. These women will never be∣leeve that Pasiphaë being a Kings wife loved a bull, notwithstanding they see some wives that can not endure their husbands, if they be any thing austere, grave, sober, and honest, but they abandon and give themselves over more willingly to accompanie with such as be composed altogether of luxurious loosenesse, of filthie lust and voluptuousnesse, like as if they were dogs or goats.

6 Some men there be so tender, feeble, and effeminate, that being not able to mount up their horse-backes as they stand, teach them to stoupe and rest upon their knees, that they may get upon them; and even so, you shall finde divers husbands, who having espoused rich wives and descended of noble houses, never studie to make them better, but keepe downe their wives [ 10] and hold them under, being perswaded that they shall rule them the better when they are thus humbled and brought low; whereas indeed they should as well maintaine the dignitie of their wives, as regard and keepe the just stature and height of their horses, as well in the one as the other, make use of the bridle.

7 We see that the moone, the farther that she is from the sunne, the brighter she shineth and is more cleere, and when she approcheth neere unto his raies and beames, she loseth her light and is darkened; but a chaste, honest and wise woman must do cleane contrarie; for shee ought to be most seene with her husband, and if he be away, to keepe close and hold her selfe within house.

8 It was not well said of Herodotus: That a woman casteth off her pudicitie, when she put∣teth [ 20] off her smocke or inner garment; for cleane contrarie it is in a chaste and sober matron, for in stead thereof she putteth on shamefastnes and honestie; and the greatest signe of all other that married folke do love reciprocally is this, when they have most reverence and shamefast regard one to the other.

9 Like as if one take two sounds that accord together, the base is alwaies more heard, and the song is ascribed to it; even so, in an house well ordered and governed, all goes well which is done by the consent of both parties; but evident it is and apparent, that the conduct, counsell and direction of the husband, is that which effecteth it.

10 The sunne upon a time (as the fable goeth) had the victorie over the northern winde; for when the said winde blew forcibly upon a man, and with the violence of his blasts, did what [ 30] it could to drive his cloake or upper garment from off his shoulders, the man strived so much the more to hold it on and keepe it close about him; but when the fun came to be hot after the said wind was laid, and set the man in exceeding heat by his beames, he was glad to throw off his said cloake; yea and feeling himselfe to burne with heat, put off his coat, shirt and all; and even semblably do the most part of women, for when they perceive that their husbands by their au∣thoritie, and perforce will take from them their superfluous delights and vaine pleasures, they strive againe and make resistance, and are offended and discontented therewith; but when as contrariwise they come unto them with gentle remonstrances and milde perswasions, then of themselves they will be content peacebly to lay them aside, and endure all with patience.

11 Cato deprived a senatour of Rome of his honorable place, for that in the presence of his [ 40] owne daughter, he kissed his wife. I cannot simply commend this act of his, for it savoured per∣adventure too much of severitie and rigor: but if it be (as no doubt it is) an unseemely sight for man and wife to kisse, clip, embrace, and use dalliance together in the presence of others; how can it chuse but be more shamefull and unseemly to chide, brawle, and taunt one another before strangers? and when a man hath plaied, sported, and used love-delights in secret with his wife, af∣terwards in open place to checke, rebuke, nip and gird at her with spightfull speeches in the face of the world?

12 Like as a mirrour or looking glasse garnished with golde and precious stones, serveth to no purpose, if it doe not represent to the life the face of him or her that looketh into it; no more is a woman worth ought (be she otherwise never so rich) unlesse she conforme and frame [ 50] her selfe, her life, her maners and conditions sutable in all respects to her husband. A false mir∣rour it is, and good for nothing, that sheweth a sad and heavie countenance to him who is mer∣rie and jocund, and contrariwise, which resembleth a glad and smiling visage to one who is me∣lancholike, angrie and discontent; even so, a bad woman is she, and a very untoward piece, who when her husband is desirous to solace himselfe and be merry in disporting with her, frowneth and looketh doggedly under the browes, and on the other side, when she seeth him amused in serious matters, and in a deepe study about his affaires, is set on a merrie pin, and given to mirth

and laughter; for as the one is a signe of a sowre plumme and an unpleasant yoke-fellow, so the other bewraieth a woman that setteth light by the affections of her husband; whereas indeed befitting it were, that as (by the saying of Geometricians) the lines and superficers move not at all of themselves, but according to the motions of the bodies; even so a wife should have no proper passion or peculiar affection of her owne, but be a partaker of the sports, serious affaires, sad countenance, deepe thoughts, and smiling looks of her husband.

13 They that take no pleasure, nor can not away that their wives doe eat and drinke freelie with them at the table in their sight, doe as much as teach them how to cram themselves and fill their gorge apart when they be alone; even so they that will not vouchsafe to live merrily and be pleasant with their wives, nor can abide to disport and laugh privately with them, teach them [ 10] the ready way to seeke their pleasures and delights by themselves.

14 The kings of Persia at their ordinarie meales have their queenes or espoused wives to sit by them at the boord, but when they list to be merrie indeed and carrouse lustily untill they be drunke, they send them away to their chambers, and call for their concubines, singing wen∣ches, and musicall trulles in their place; * 1.1 I can commend them yet for so doing, in that they would not have their owne lawfull wives to be partakers of their drunkennesse and licentious loosenesse. If therefore it chance that some private person abandoned to his owne pleasures, untaught, and given to leawd conditions, chance to do a fault in abusing himselfe either with his paramour or his wives chamber-maid, his wife must not be angrie for the matter and frowne at him for it, but rather thus to thinke with her selfe, and make this construction, that her husband [ 20] being loth and affraid to offend her with his drunkennesse, unbridled lust and intemperance, tur∣ned another way for that purpose.

15 Kings if they love musicke, cause many good musicians to be in their kingdome; if they set their minds upon their booke, they make many learned clearks; if they be given to feats of activitie and exercise of the body, many of their subjects (by that example) will prove cham∣pions and tall men of their hands; even so a husband that loveth to trim and pamper his bodie, causeth his wife (by that meanes) to study nothing els but the tricking and pruning of her selfe; he that followeth his pleasures and wanton delights, maketh her also to be lascivious and to play the harlot; but who that embraceth honestie, and ensueth vertue and good things, by his exam∣ple shall have an honest, vertuous and wise wife of her. [ 30]

16 A yoong woman of Sparta being asked the question by one, whether she had medled or lien yet with her husband: Not I (quoth she) but he hath with me. And in very trueth, in this maner (by mine advice) it would become an honest matron and huswife to behave herselfe toward her husband, that she neither reject and disdaine dalliance and love-sports with him, if he begin with her, nor yet herselfe offer such temptations first unto him; for as this is a tricke of a wanton and unshame-faced strumpet, so the other bewraieth a proud woman, and one who is nothing lovely nor amiable.

17 A woman ought to have no peculiar friends by herselfe, but to use her husbands friends and take them as her owne. Considering then, that the gods challenge the first and principall place in friendship, * 1.2 the wife is to acknowledge and worship the same gods (and none els but [ 40] those) whom her husband honoureth, serveth, and reputeth gods; moreover, she ought to shut and locke the gate against all curious and new inventions of religions, and not to enterteine any strange and forren superstitions; for I assure you, to none of the gods can those divine services and sacrifices be acceptable, which a woman will seeme to celebrate by stealth, and without the knowledge and privitie of her husband.

18 Plato writeth, that the citie is blessed and happie, wherein a man shall never heare these words: This is mine, and, This is not mine: for that the inhabitants thereof have all things there (especially, if they be of any woorth and importance) as neere as possibly they can, common a∣mong them: but these words ought rather to be banished out of the state of matrimonie, un∣lesse it be (as the Physicians holde) that the blowes or woundes which are given on the left [ 50] side of the body, are felt on the right; even so a wife ought to have a fellow-feeling (by way of sympathie and compassion) of her husbands calamities, and the husband of his wives, much more; to the end, that like as those knots are much more fast and strong, when the ends of the cords are knit and interlaced one within another, even so the bond of marriage is more firme and sure, when both parties (the one aswell as the other) bring with them a mutuall affection and reciprocall benevolence, whereby the fellowship and communion betweene them is main∣teined jointly by them both; for nature herselfe hath made a mixture of us, of two bodies, to

the end that by taking part of one and part of another, and mixing all together, she might make that which commeth thereof, common to both, in such sort, as neither of the twaine can di∣scerne and distinguish what is proper to the one or peculiar to the other. This communion of goods especially, ought principally to be among those who are linked in wedlocke, for that they should put in common, and have all their havorie incorporate into one substance, in such wise, as they repute not this part proper to one, and that part peculiar to another, but the whole pro∣per to themselves, and nothing to another: and like as in one cuppe where there is more water than wine, yet we say neverthelesse that the whole is wine; even so the goods and the house ought to beare the name of the husband, although peradventure the wife brought with her the bigger portion. [ 10]

19 Helene was covetous, and Paris lascivious; contrariwise, Ulysses was reputed wise, and Penelope chaste; and therefore the mariage of these last named, was blessed, happie and beloved; but the conjunction of those two before, infortunate, bringing upon the Greeks and Barbari∣ans both, a whole Iliad, that is to say, an infinite masse of miseries and calamities.

20 A gentleman of Rome, who espoused an honest, rich, faire and yoong ladie, put her a∣way, and was divorced from her; whereupon being reprooved and sharply rebuked by all his friends, he put forth his foot unto them and shewed them his shoo: What finde you (quoth he) in this shoo of mine amisse? new it is and faire to see to; howbeit, there is not one of you all knoweth where it wringeth me, but I wot well where the fault is, and feele the inconvenience thereof. A wife therefore is not to stand so much upon her goods and the dowrie shee brings, [ 20] nor in the nobilitie of her race and parentage, ne yet in her beautie, as in those points which touch her husband most, and come neerest to his heart; namely, her conversation and fellow∣ship, her maners, her carrage & demeanor, in all respects so disposed, that they be all not harsh, nor troublesome from day to day unto her husband, but pleasant, lovely, obsequious, and agree∣able to his humor: for like as Physicians feare those feavers which are engendred of secret and hidden causes within the bodie, gathering in long continuance of time by little and little, more than such as proceed from evident and apparent causes without; even so there fall out other∣whiles petie jarres, daily and continuall quarels betweene man and wife, which they see and know full little that be abroad; and these they be which breed separation, and cause them to part soo∣ner than any thing els, these marre the pleasure of their cohabitation more than any other cause [ 30] whatsoever.

21 King Philip was enamoured upon a certaine Thessalian woman, who was supposed and charged, by her sorceries and charmes to have enchanted him to love her; whereupon queene Olympias his wife wrought so, that she got the woman into her hands; now when she had well viewed her person, and considered her beautifull visage, her amiable favour, her comely grace, and how her speech shewed well that she was a woman of some noble house, and had good brin∣ging up: Out upon these standerous surmises (quoth she) and false imputations; for I see well that the charmes and sorceries which thou usest, are in thy selfe. In like maner we must thinke, that an espoused and legitimate wife is as one would say, a fort inexpugnable, namely, such an one, as (in her selfe reposing and placing all these things, to wit, her dowrie, nobilitie, charmes [ 40] and love-drinks, yea, and the very tissue or girdle of Venus, by her study and endevour, by her gentle behavior, her good grace and vertue) is able to win the affectionate love of her husband for ever.

22 Another time, the same queene Olympias hearing that a certaine yoong gentleman of the Court had married a ladie, who though she were faire and well-favoured, yet had not alto∣gether the best name: This man (quoth shee) hath no wit at all in his head, for otherwise hee would never have married according to the counsell and appetite of his eies only. And in trueth we ought not to goe about for to contract marriage by the eie or the fingers, as some doe who count with their fingers how much money, or what goods a wife bringeth with her, never ca∣sting and making computation of her demeanour and conditions, whether she be so well qua∣lified, [ 50] as that they may have a good life with her.

23 Socrates was woont to counsell yoong men who used to see their faces and looke upon themselves in mirrours, if they were foule or ill-favoured, to correct that deformitie by vertue; if they were faire, not to soile and staine their beautie with vice; semblably, it were very well that the mistresse of an house having in her hand a looking glasse, should say thus unto her selfe if she be foule and deformed: What a one should I be if I nought or leawd withall? if faire and well-favoured: How highly shall I be esteemed, if I be honest and wise besides? for if an

hard-favoured woman be loved for her faire and gentle conditions, she hath more honor there∣by, than if she wan love by beautie onely.

24 The tyrant of Sicily (Dionysius) sent upon a time unto the daughters of Lysander certeine rich robes, costly wreathes and precious jewels as presents; but Lysander would not receive these gifts, saying: These presents would bring more shame than honour to my daughters. And the Poet Sophocles, before Lysanders time, wrote to the like effect in these verses:

This will (ô wretch) to thee none honour bring, But may be thought a foule and shamefull thing; It doth bewray a fop and foole in kinde, And one who beares a most lascivious minde. [ 10]

for (according as the Philosopher Crates said) That is an ornament which doth adorne; and that adorneth a wife, which maketh her more comely and decent: this are not jewels of golde able to do, nor emerauds and other precious stones, nor purple and scarlet robes, but that only which causeth her to be reputed grave, sober, lowly and modest.

25 Those that sacrificed to Juno (surnamed Gametia, that is, Nuptiall) offered not the gall with the rest of the beast that was killed, but plucked it out of the body, cast it aside, and laid it by, about the altar; by which ceremonie, he whosoever he was that first instituted it, would give us to understand; that in matrimonie there ought to be no gall, that is to say, no bitter choler and anger at all; hee meant not thereby that a woman should not be grave, for a wife and matron that is mistresse of an house, must carie an austere countenance in some sort, but this austerity [ 20] or tartnesse ought to be like that verdure which is in wine, that is to say, holsome and pleasant, not bitter or eager in any wise, as is Aloe Succotrine, nor resembling any such purgative drugs.

26 Plato perceiving Xenocrates the Philosopher (a man otherwise vertuous and well dis∣posed) to be given a little to over-much severitie, admonished him to sacrifice unto the Graces; even so I suppose, that a vertuous dame hath need also of the Graces helpe, as much as of any thing els, when she converseth with her husband, to the end that she may live in joy with him (as Metradorus saith) and not move him to anger and displeasure, for all she be an honest and chaste matron, and so repent another day of her pudicitie: for neither must a frugall huswife and saving dame neglect to be cleane and neat, nor she that loveth her husband entirely, cease to of∣fer kindnesse unto him, and deale with him after an amiable and loving sort; for surely the sowre [ 30] conversation of a woman maketh all her honesty to be but odious, like as sluttery also causeth all her frugalitie and thrist to be hatefull and displeasant; insomuch as she who is afraid to looke pleasantly, and smile upon her husband, or to shew some such like love-trickes, because forsooth she would not be thought bold and wanton, is much like unto her, who because she would not seeme to have her head besmeered with precious perfumes, forbeareth also to be annointed with oile, and for that folke should not thinke that shee painteth her face, will not so much as wash the same. Poets we see and orators, as many of them as would avoide a base, illiberall, and ill affected kinde of stile, without good grace which breedeth tediousnes in the reader and hea∣rer, studie and endevour with all the wit they have to entertaine and moove both the one and the other by their fine invention, good dispose, and naturall representation of the manners of each [ 40] person; and even so, an honest dame and huswife shall do well, to avoide and reject all super∣fluitie, all curiositie, and in one word whatsoever favoureth of a whoore, or such an one as loveth to shew her selfe abroad in pompous manner, and rather employ all her wit, her art and industrie in the pleasant and amiable carriage of her selfe, in her affabilitie and lovely conversation with her husband, daily and howerly acquainting and accustoming him to honestie and decencie with pleasure and delight. Howbeit, if it fall out so, that some one woman be so austere of na∣ture, that by no meanes which the husband useth, he can make her pleasant and sociable, in this case he must be content and beare his owne crosse; and like as Phocion answered to Antipater, who required him to do a dishonest act and little beseeming his estate: Sir (quoth he) you can not have me to be your friend and a flatterer to; even so must he say to himselfe of such a wife, [ 50] who is sowre and unpleasant, but yet honest: It is not meet that I should looke to converse with her as a true espoused wife and a light harlot also.

27 The Egyptian wives by she ancient custome of their countrey, weare no shooes at all on their feete, to the end that this fashion of going might put them in mind to keepe home; but far otherwise it is with our dames for the most part, from whom if you take their gilded pan∣tofles, their carkanets, their bracelets, their fine garters, their purple garments and pearles, they will never go once out of their houses.

28 Theano, as she one day dressed her selfe and put on her raiment, chanced to shew her arme a good way bare, and when one that stood by perceived it, and said withall: Oh there is a faire elbow: True (quoth she) but it is not for every man; and even so, not the arme onely of a chaste and honest dame ought not to be common, but also not so much as her verie speech; for she is as well in manner to take heed and beware how she open her mouth and speake much, as to discover and lay her bodie naked before strangers, for that her manners, actions, and condi∣tions which she hath, she openeth unto others when she speaketh.

29 Phidias, when he made the image of Venus for the Elaeans, devised that she should tread with her feete upon a tortoise shell, signifying thereby that a woman ought to keepe home and not goe foorth of doores, but stay within house with silence; for surely a wife is to speake either [ 10] unto her husband onely, or else by the meanes of her husband; neither must she thinke much and be offended, if like the minstrell that soundeth the hautboies, she utter a lowder and bigger voice than her owne, by the tongue of another.

30 Great men and rich, princes also and kings, in honouring Philosophers, do grace both them and their owne selves; but Philosophers in making court and doing service unto those rich and mighty personages, adde thereby no reputation unto them, but make themselves more honored and better accepted; semblably it fareth with wives, for when they be subject to their husbands, they winne praise and commendation, but when they will needs bee masters, they get greater shame by it, and do more undecently, than those whom they have the maistrie of. For by good right, the husband ought to rule over the wise; not as the lord over his slave, or [ 20] that which he possesseth; but after the same manner as the soule governeth the bodie, by a cer∣taine mutuall love and reciprocall affection, wherewith he is linked unto her: for as the soule may well have a care of the bodie, without subjecting it selfe to the pleasures and disordinate lusts thereof; even so, may an husband have the soveraignty over his wife, and withall exercise the same neverthelesse in all kindnes, and be readie to gratifie and please her.

31 Philosophers doe hold opinion that of bodies some consist of parts disjoined and di∣stinct, and separate one from another, as a fleet of ships or an armie of men; others of pieces joined together and touching close one another, as an house or a ship; and some againe bee composed of parts united and incorporate into one nature living and growing together, as the bodies of living creatures. Much like to these compositions is wedlocke: for the conjunction [ 30] of those in matrimonie, who love entirely one another, and for pure love be linked in marriage, resembleth a bodie, the parts whereof are naturally united together: that copulation of those who marrie for rich dowries, wealth, or procreation of children, may be compared to that bo∣die which standeth of pieces, that touch onely and meet together in a joint: but such a marria∣age as respecteth nothing but carnall companie in bed together, is like unto those bodies, the parts whereof stand asunder, and neither be united in one, nor touch one the other. But like as the naturall Philosophers affirme, that liquid bodies or humours be those which are apt to bee mingled wholy one with another in every part; even so, it behoveth that of those who are joined together in matrimony the bodies, goods, friends, & familiars, be totally intermingled together: which is the reason that the law-giver in setting downe the Romane lawes, forbad expresly [ 40] such as were entred into the bond of wedlocke, to give and receive any gifts interchangeably, or to make mutuall donation; not intending thereby that they should participate in nothing, but that they should repute all things in common betweene them.

32 A custome their was in Leptis, a citie situate in Libya, that the new-wedded bride the morrow after her marriage, should send unto the bridegroomes mother, for to borrow a brasse pot or kettle to hang over the fire; but his mother-inlaw must denie it and say, shee hath none for her; to the ende tha this yoong wife being at the first acquainted with the fashions of her mother-inlaw, savouring somewhat of a crooked stepdame, might not thinke it strange or be much grieved if it chance afterward that she deale more hardly with her. A wife knowing thus much, ought betimes to meet with all occasions of such ordinarie offences which proceed from [ 50] nothing els, but a jealousie that the stepmother hath over her, for the love that she beareth unto her sonne: The only remedie of which passion is this, that the new-wedded wise endeuor so to win the affection of her husband, that she doe not withall diminish nor withdraw that affection of his which a sonne ought to beare unto his naturall mother.

33 It seemeth that mothers ordinarily of children, love their sonnes better than the daugh∣ters, as at whose hands they hope for more succour another day; and fathers contrariwise affect their daughters more, as who have more need of their helping hand; and peradventure it may

be, that in regard of the honor the one beareth to the other, either of them would seeme to carie greater affection to that which is more proper and familiar to the other: and yet happily this holdeth not alwaies, but there may be some difference therein: but certeinly a civill part it is and very well befitting a wife to shew herselfe to have a better inclination to ho nor and make much of hir husbands parents than hir owne; yea & if at any time she be offended or grieved at ought, to conceale her griefe from her owne father and mother, and to lay the same open and make her moue unto his; for in declaring that she hath the better affiance and trust in them, she gaineth more confidence at their hands, and by seeming to love them better, she is the rather beloved of them againe.

34 The captaines under Cyrus gave commandement to their soldiors, that when the eni∣mies [ 10] gave the charge upon them with great out-cries, they should receive them with silence; & contrariwise, if they came to assaile and set upon them in silence, they should encounter them with mightie shouts; even so, women that are wise and of good understanding, when they per∣ceive their husbands in choler, & thereupon growing to high words, use to hold their tongues; and on the other side, if their husbands go up and downe and say nothing, although they be an∣grie, ought to moove speech unto them, and by faire language to appease and mittigate their moode. Wisely did the poet Euripides in reprooving those that called for the harpe and other minstrelsie at feasts where they dranke wine liberally: For it behoved rather (quoth he) to have musicke when as men be in fits either of choler or melancholie, to delay their anger and hea∣vinesse, than to enervate them yet more, who are in their meriments and pleasure enfeebled al∣readie; [ 20] semblably you must thinke that you doe a fault, if you goe to bed and companie to∣gether for to pleasure one another, and when you bee at some debate and difference, you part beds and lie asunder; not calling at such a time for the aide of lady Venus, who knoweth best and is wont in such cases to remedie all: which the poet Homer in one place teacheth us verie well, where he bringeth in dame Iuno speaking in this wise:

Their long debates I will soone end, and bitter braules compose, By bringing them to bed both twaine, to sport and takerepose.

Certes a wife ought at all times and in everie place to avoide the occasion of quarrels with [ 30] her husband, and the husband likewise with the wife; but especially they must beware how they fall out when they are in one bed, for to solace one another and to sleepe together. A good wife there was, who when she was in travell and ready to cry out as feeling the throwes comming thicke upon her, and not able to endure them, when the women about her would have laid her upon a bed: And how can (quoth she) this bed ease the paines of this my maladie, seeing I gat it first upon the same bed; and even so verily the quarrels, braules, shrewd words, and angrie fits which arise in bed, hardly can be taken up and ended at any other time, or els where than in bed.

35 It seemeth that lady Hermion spake truely when in a tragedie of Euripides she said thus:

Leawd women who to my house did resort, [ 40] Have me undone, and rais'd a bad report.

Howbeit this is not simply true, neither falleth it out alwaies so when such use to come into an house, but onely at those times when the quarrellous braules and jealous fits of a wife with her husband openeth not the doores onely of the house, but her eares also to such gossips. At such a time therefore a wise woman ought to stop her eares and take heed of their whispering and pratling suggestions, for feare least she stirre new coles, or put fire to fire, and to have in readines the saying of king Philip of Macedon: for we read of him, that when his friends incited him to anger against the Greekes, who (notwithstanding he was so gracious unto them, and had recei∣ved many favors at his hands) ceased not to backbite and slander him, made them this answer: What thinke you will they doe then, if I should worke them a shrewd turne? semblablie when [ 50] make-bate women shall come twatling and say: How doth your husband misuse you, loving him, and making so much of him as you doe in all dutie and loialty? your answere must be: What will become of me then if I should begin to hate him and doe him injurie?

36 A certeine master there was upon a time who espied a slave of his that was long before runne away, and when he had set his eie upon him, ranne apace for to take hold of him; the poore slave fled still, and gat at length a mil-house over his head: That's happie (quoth the ma∣ster to himselfe) I would not wish to meet with him in a better place; even so a woman who up∣on

jealousie is upon the point to be divorced and depart from her husband, and being ill appaid in her mind for being driven to this hard exigent, should thus speake unto herselfe: What is it that my concurrent who is the cause of this my jealousie can wish in her heart to content her better than to see me do this whereabout I am? namely, to vexe and torment my selfe thus as I do, to be so far out, and in such tearmes with my husband, abandoning his house, and forsaking our mariage bed.

37 The Athenians observe and celebrate three seasons of sacred seednesse in the yeere; the first in the isle Scyros, in memoriall of the first invention of tillage and sowing in that coun∣trey; the second in a place called Raria; and the third, under their owne citie walles, which they call Buzygion, in remembrance of yoking oxen to the plough: but the nuptiall tillage (as I may [ 10] so say) which is imploied for issue and procreation of children, and to mainteine our race and posterity, is the most sacred of all other, and ought to be observed with all holinesse. And there∣fore Sophocles well and wisely gave this attribute unto Cytherea or Venus, when hee named her Eucarpos, that is, Fertile or Fruitfull; in which regard man and wife lawfully joined in matrimo∣nie, are to use the same religiously and with all precisenesse, absteining wholly from all incestu∣ous, illegitimate and forbidden conjunctions, and not plowing or sowing there, whereas they are not willing to reape, or if it chance that there come up any fruit, they are ashamed there∣of, and willing to hide and conceale it.

38 Gorgias the oratour, in a great assembly at the Olympian games, made a solemne ora∣tion to the Greeks, who were met there from all parts, exhorting them to live in peace, unitie [ 20] and concord one with another; at which speech of his, one Melanthius there present: This man (quoth he) telleth us a tale of unitie, and exhorteth us all to concord here in publike, who can not perswade in his private house at home, himselfe, his owne wife & her chamber-maid to agree and live peaceably together, being but three in all, and no more: for it should seeme that Gorgias cast a fancie to the said wench, and his wife was jealous of her: and therefore his house and familie ought to be in good order, who will busie himselfe and intermeddle in ordering of publike affaires, or composing of matters among friends; for commonly it falleth out that the faults which we commit against our wives, be more divulged abroad in the world, than the mis∣demeanours of our wives.

39 Cats are much offended (they say) with the odour and sent of sweet perfumes, inso∣much [ 30] as they will runne mad therewith; if it chance likewise, that a woman can not away with such perfumes, but that her braines be thereby troubled, and ready to overturne, her husband were of a very strange nature and should deale hardly with her, in case he would not forbeare to use sweet ointments or strong senting odours, but for a little pleasure of his owne, to suffer her for to fall into so great inconvenience, and to neglect her contentment. Now if it be so, that such accidents of brain-sicknesse happen unto women, not when their busbands be perfumed, but when they are given to keepe queanes and love harlots, it were meere injustice in them, for a small pleasure of their owne to offend and disquiet their wives, and not to doe so much for their sake as those who come among bees, who for that purpose will not touch their owne wives for the time, because bees (as it is said) hate such, and are ready to sting them above all others, but [ 40] cary so bad a minde with them, as to come and lie by their owne wives side, being polluted and defiled with the filthie companie of other strumpets.

40 They that have the government of elephants, never put on white raiment when they come about them, no more do they weare red clothes who approch neere unto bulles; for that these beasts before named are afraid of such colours especially, and grow fierce and wood there∣with. It is said moreover, that tygers when they heare the sound of drummes or tabours about them, become enraged, and in a furious madnesse all to teare themselves. Seeing it is so there∣fore, that there be some men who can not abide, but are highly displeased to see their wives in their scarlet & purple robes; and others againe, who can not away with the sound of cymbals or tabours; what harme is it, if their wives wil forbeare both the one and the other, for feare of pro∣voking [ 50] and offending their husbands, and live with them without unquiet brawles and janglings in all repose and patience?

41 A certeine yong woman, when king Philip plucked and haled her unto him against her will: Hand off good sir (quoth she) and let me goe, all cats be gray in the darke, and when the candle is out all women are alike. It is not amisse to say so (I confesse) unto dissolute persons and adulterers; but an honest married dame ought (especially when the light is gone) not to be all one with other common naughty packs, but even then when as her body can not be seene, to

let her chastitie, honestie, and pure love to her husband appeare most, that it may be well seene that she keepeth herselfe for him alone.

42 Plato exhorted elder folke to behave themselves more modestly before yong persons, than any other, that so they might learne also to reverence their elders and be respecteous of them; for where olde people be shamelesse, it is not possible to imprint any shame or grace in the yonger. Now ought an husband evermore to cary in remembrance this precept: To have none in the world in better respect and more reverence, than his owne wife, forasmuch as the bed-chamber is unto her a schoole-house either of chastity and pudicity, or els of loosenesse and incontinence; for the husband that followeth those pleasures himselfe which he debarreth his wife of, doth as much as bid his wife to fight with those enemies unto whom he hath already [ 10] yeelded himselfe prisoner.

43 Moreover, as touching the love and desire to go trim, and to decke and adorne the bo∣dy, I would wish you (ô Eurydice) to endevor for to call to your remembrance those rules which you have read in the treatise that Timoxenus wrote unto Aristilla concerning that argument. And as for you (ô Pollianus) never thinke that your wife will absteine from such curiosity, and lay away those delights and superfluities, so long as she perceiveth that you despise not, nor re∣ject the like vanity in other things, but that you take pleasure both to see and have your cuppes and goblets gilt, your cabinets curiously and costly painted, your mules and horses set out with rich caparisons, sumptuous trappings, and costly furniture: for an hard matter it is to chase a∣way and banish such delicate superfluities out of the nurcery and womens chamber, so long as [ 20] they see the same to reigne in the mens parlour and where they have to do.

44 Furthermore, you Pollianus being now of ripe yeres to studie those sciences which are grounded upon reason, and proceed by undoubted demonstration, adorne from hence forward your maners by frequenting the company of such persons, and conversing with them, who may serve you in good stead and farther you that way: and as for your wife, see you doe the part of a studious and industrious Bee, in gathering for her and to her hand from all parts good things which you thinke may benefit & profit her, likewise bring the same home with you, impart them unto her, devise and commune with her about them apart, and by that meanes make familiar and pleasant unto her the best bookes and the best discourses that you can meet with all:

For why? to her you are in stead, of sire and brother kind; [ 30] A mother deere from henceforth now to her she must you find.

like as in Homer, Andromache said of her husband Hector. And verily in mine opinion it were no lesse honorable for a man to heare his wife say thus unto him: My husband, you are my tea∣cher, my regent, my master, and instructor in Philosophie, and in the knowledge of the most divine and excellent literature; for these sciences and liberall arts do above all other things di∣vert and withdraw the minds of women from other unwoorthie and unseemely exercises. A matron or dame who hath studied Geometrie, will be ashamed to make profession of dauncing the measures; and she that is alreadie enchanted and charmed (as it were) with the singular dis∣courses [ 40] of Plato and Xenophon, will never like of the charmed and enchantments of witches and forcerers; and if any enchantresse should come unto her, and make promise to draw downe the moone from heaven, she would mocke those women and laugh at their grosse ignorance, who suffer themselves to be perswaded for to beleeve the same, as having learned somewhat in A∣strologie, and heard that Aganice the daughter of Hegetor, a great Lord in Thesalia, knowing the reason of the ecclipses of the moone when she is at the full, and observing the verie time when the bodie of the moone will meet right with the shadow of the earth, abused other wo∣men of that countrey, and made them beleeve that it was herselfe who fetched downe the moon out of the skie.

45 It was never heard yet that a woman by course of nature should conceive, and bring [ 50] foorth a childe of her selfe alone without the companie of man: marie some there be who have beene knowen to gather in their wombe a rude masse or lumpe, without the true forme of a rea∣sonable creature, resembling rather a piece of flesh engendred and growing to a consistence by meanes of some corruption, which some call a Mole. Great heed therefore would be taken that the like befall not to the soule and mind of women; for if they receive not from others the seeds of good matters and instructions, that is to say, if their husbands helpe them not to conceive good doctrine and sound knowledge, they will of themselves fall a breeding and be delivered of

many strange conceits, absurd opinions, and extravagant passions. But mine advice unto you Eurydice, is to be studious alwaies in the notable sayings and sentences morall of sage, wise, and approoved men: have alwaies in your mouth the good words, which heretofore when you were a yoong maiden you heard and learned of us; to the end that you may be a joy to your husband, and be praised and commended by other women, when they shall see you so honorably ador∣ned and beautified without any cost bestowed upon brooches, tablets and jewels: for you can not possibly come by the precious pearles of this or that rich and wealthie woman, nor have the silken gownes and velvet robes of such a Ladie of a strange countrey, for to array or trim your selfe withall, but you must buy them at an exceeding high and deere price: but the ornaments and attire of Theano, of Cleobuline, of Gorgo the wife of king Leonidas, of Timoclea, the sister of [ 10] Theagenes, of Clodia the ancient Romane Ladie, of dame Cornelia, the sister of Scipio, and of other Ladies and gentlewomen so much renowmed and bruited heretofore for their rare vertues, you may have gratis, freely and without a penie cost; wherewith if you decke and adorne your selfe, you shall live both happily, and also with honor and glorie. For if Sappho for her sufficiency in Poetrie, and the skill that she had in verstfying, stucke not to write thus to a certaine rich and wealthie dame in her time:

All dead thoushalt one day entombed be, There shall remaine of thee no memorie, For that no part of roses came to thee That flower upon the mountaine Pierie. [ 20]

Why shouldest not thou thinke better of thy selfe, and take more joy and contentment in thine heart, considering thou hast thy part not onely of the roses and flowers, but also of the fruits which the Muses bring foorth and yeeld to those who love good letters, and highly esteeme of Philosophie? [ 30]

Notes

• * 1.1

  Plutarch herem smel∣leth of the corruption in his time for a Christian dame & ho∣nest matron will not abide to put up such an injurie, nor winke at her husbands fol∣lies in that case.
• * 1.2

  Herein also Plutarch she∣weth of what religion he is.