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

OF THE NOVRITVRE AND EDVCATION OF [ 10] CHILDREN.

The Summarie.

THe very title of this Treatise discovereth sufficiently the intention of the authour; and whosoever he was that reduced these Morals and mixt works of his into one entire vo∣lume, was well advised, and had great reason to range this present Discourse in the first and formost place: For unlesse our minds be framed unto vertue from our infancie, im∣possible it is that we should performe any woorthy act so long as we live. Now, albeit [ 20] Plutarch (as a meere Pagane) hath both in this booke and also in others ensuing, where he treateth of vertues and vices, left out the chiefe and principall thing to wit, The Law of God and his Trueth, (wherein he was altogether ignorant) yet neverthelesse, these excellent precepts by him deliuered like raies which proceed from the light of nature remaining still in the spirit and soule of man, aswell to leaue sinners inexcusable, as to shew how happie they be, who are guided by the heauenly light of holy Scripture; are able to commence action against those, who make profession in word how they embrace the true and souereigne Good, but in deed and effect do annihilate, as much as lieth in them, the power and efficacie thereof.

Moreover, in this Treatise he proveth first of all, That the generation of infants ought in no wise to be defamed with the blot either of adulterie or drunkennesse: Then, he entreth into a discourse of [ 30] their education: and after he hath shewed, that Nature, Reason & Vsage ought to concurre in their in∣struction, he teacheth how & by whom they should be nurtured, brought up and taught, where he repro∣veth sharply the slouth, ignorance and avarice of some fathers. And the better to declare the extellen∣eie of these benefits, namely, goodinstruction, knowledge and vertue, which the studie of philosophie doth promise and teach, he compareth the same with all the greatest goods of the world: and so conse∣quently setteth downe what vices especially they are to shun and avoid, who would be capable of sincere and true literature.

But before he proceedeth further, he describeth and limiteth how farforth children well borne and of good parentage should be urged and forced by compulsion; disciphering briefly the praises of morall philosophie: and concluding withall, That the man is blessed, who is both helpfull to his neighbour as [ 40] it becommeth, and also good unto himselfe. All these points aboverehearsed, when he hath enriched and embelished with similitudes, examples, apophihegmes, and such like ornaments, he pro∣poundeth diuers rules pertinent to the Institution of yoong children: which done, he passeth from tender child-hood to youthfull age, shewing what gouernment there ought to be of yoong men: farre from whom, he banisheth and chaseth flatterers especially: and for a finall conclusion dis∣courseth of the kinde behauior of fathers and the good example that they are to giue unto their children. [ 50]

THE EDVCATION OF CHILDREN.

FOrasmuch as we are to consider what may be sayd as touching the education of children free borne and descended from gentle blood, how and by what discipline they may become honest and vertuous, we shall perhaps treat hereof the better, if we begin at their very ge∣neration and nativitie. First and formost therefore, I would advise those who desire to be the fathers of such children, as may live ano∣ther [ 10] day in honour and reputation among men, not to match them∣selves and meddle with light women, common courtisans I meane, or private concubines. For a reproch this is that followeth a man all the dayes of his life, and a shamefull staine which by no meanes can be fetched out, if haply he be not come of a good father or good mother: neither is there any one thing that presenteth it selfe more readily unto his adversaries, and sooner is in their mouth when they are disposed to checke, taunt and revile, than to twit him with such parentage. In which regard, wisely sayd the Poët Euripides:

When as the ground is not well laid at first, for our natiuity; [ 20] With parents fault, men will upbraid both us, and our posterity.

A goodly treasure then have they who are well and honestly borne, when in the confidence and assurance thereof, they may be bold to beare their heads aloft, and speake their minds frankly wheresoever they come: and verily they of all others are to make the greatest account of this blessing, who wish to have faire issue of their bodies lawfully begotten. Certes, a thing it is that ordinarily daunteth and casteth downe the heart of a man, when he is privie to the basenesse of his birth, and knoweth some defect, blemish and imperfection by his parents. Most truly there∣fore, and to the purpose right fitly spake the same Poët:

The privitie to fathers vice or mothers fault reprochable, [ 30] Will him debase who otherwise is hautie, stout and commendable.

Whereas contrariwise, they that are knowen to be the children of noble and worthy parents, beare themselves highly, and are full of stomacke and generositie. In which conceit and loftie spirit it is reported, that Diaphantus the sonne of Themistocles, was woont to say, and that in the hearing of many, That whatsoeuer pleased him, the same also the people of Athens thought well of: for, that which I would have done, quoth he my mother likewise sayth Yea unto it: what my mothers minde stands to, Themistocles my father will not gainsay it: and looke what likes The∣mistocles, the Athenians all are well contented therewith. Where by the way, the magnanimitie, [ 40] and brave mind of the Lacedaemoninas is highly to be praised, who condemned their king Archi∣damus in a great fine of money, for that he could finde in his heart to espouse a wife of little sta∣ture, alledging therewith a good reason: Because, say they, his meaning is to get, not a breed of Kings, but Kinglins, or divers Kings, to reigne over us.

Well, upon this first advertisement concerning children, there dependeth another, which they who wrote before us of the like argument, forgat not to set downe; and what is that? name∣ly, That they who for procreation of children will come neere unto women, ought to meddle with them, either upon empty stomacks, and before they have drunke any wine at all, or at least∣wise, after they have taken their wine in measure, and soberly: for such will proove commonly wine-bibbers and drunkards, who were engendred when their fathers were drunken: according [ 50] to that which Diogenes sayd upon a time unto a youth whom he saw beside himselfe, and farre overseene with drinke; My ladde, quoth he, thy father gat thee when he was drunke. And thus much may suffice for the generation of children.

As touching their nourture and education, whereof now I am to discourse: That which we are woont generally to say of all Arts and Sciences, the same we may be bolde to pronounce of

vertue, to wit, that to the accomplishment thereof, and to make a man perfectly vertuous, three things ought to concurre, Nature, Reason and Vsage. By reason, I understand doctrine and pre∣cepts: by usage, exercise and practise. The first beginnings we have from nature: progresse and proceeding come by teaching and instruction: exercise and practise is performed by dili∣gence: And all three together bring foorth the height of perfection. If any one of these faile, it cannot otherwise be, but that vertue also should have her defect and be maimed: For nature without learning is blind: Doctrine wanting the gift of nature is defectuous; and exercise void of the other twaine, imperfect. And verily, it fareth in this case much like as in Husbandrie and tillage of the earth. For first and formest requisite it is, that the ground be good: Secondly, that the Husbandman be skilfull; and in the third place that the seed be cleane and well chosen. [ 10] Semblaby, Nature resembleth the soile: the Master who teacheth, representeth the labouring Husbandman; and last of all, the rules, precepts, admonitions and examples are compared to the seede. All these good meanes (I dare with confidence avouch) met together, and inspired their power into the mindes of these woorthy personages, who throughout the world are so renowmed, Pythagor as I meane, Socrates, Plato, and all the rest who have attained to a memora∣ble name and immortall glorie. Blessed then is that man and entirely beloved of the gods, whose hap it is by their favor and grace to be furnished with all three. Now if any one be of this opinion, that those who are not endued with the gift of naturall wit, and yet have the helpes of true instruction and diligent exercise to the attaining of vertue, cannot by this meanes recover and repaire the foresaid defect: Know he, that he is much deceived, and to say more truely, [ 20] quite out of the way: for as idlenesse and negligence doth marre and corrupt the goodnesse of nature: so, the industrie and diligence of good erudition supplieth the defect, and correcteth the default thereof. Idle and slothfull persons (we see) are not able to compasse the things that be easie: whereas contrariwise by studie and travell, the greatest difficulties are atchieved. More∣over, of what efficacie, and execution, diligence and labour is, a man may easily know by sundrie effects that are daily observed. For we do evidently perceive that drops of water fal∣ling upon the hard rocke, doe eate the same hollow: yron and brasse we see to weare and con∣sume onely by continuall handling: The fellies in chariot wheeles which by labour are bended and curbed, will not returne and be reduced againe, do what you can to their former streight∣nesse: Like as it is impossible by any device to set streight the crooked staves that Stage-players [ 30] goe withall. And evident it is, that whatsoever against nature, is by force and labour chaunged and redressed, becometh much better and more sure, than those things that continue in their ownekinde. But, are these the things onely wherein appeareth the power of studie and dili∣gence? No verily. For there are an infinite number of other experiments, which proove the same most cleerely. Is there a peece of ground naturally good? Let it lie neglected, it becom∣meth wilde and barrain: Yea, and the more rich and fertill that it is of it selfe, the more waste and fruitlesse it prooveth for want of tillage and husbandry. Contrariwise, you shall see another plot hard, rough, and more stonie than it should be: which by good ordering and the carefull hand of the husbandman, soone bringeth foorth faire and goodly fruit. Againe, what trees are there which will not twine, grow crooked and proove fruitlesse, if good heed be not taken unto [ 40] them? Whereas, if due regard be had, and that carefulnes employed about them which becom∣meth, they beare fruit, and yeeld the same ripe in due season. Is there any body so sound and able, but by neglect, riot, delicacie, and an evill habit or custome it will grow dull, feeble and unlostie, yea and fall into a misliking and consumption? On the other side, what complexion is there so faint and weake, which is not brought to great strength and perfection in the end, by continual travell and ordinary exercises? Are there any horses in the world, which if they be well handled and broken while they are colts, will not proove gentle in the end and suffer themselves easily to be mounted and manned? Contrariwise, let them remaine untamed in their youth: strong∣headed, stiffenecked and unruly will they be alwaies after, and never fit for service. And why should we marvell at these and such like matters, considering that many of the most savage [ 50] and cruell beasts that be, are made gentle and familiar, yea and brought to hand by labour and paines taken about them? Well said therefore that Thessalian whosoever he was, who being demaunded, which Thessalians of all others were most dull and softest of spirit, Answered thus, Even they that have given over warfare. But what need we to stand longet upon this point? For certaine it is, that out manners and conditions are qualities imprinted in us by tract and

continuance of time: and whosoever saith that * 1.1 Morall vertues are gotten by custome, in my conceit speaketh not amisse but to very great purpose. And therefore with one example and no more produced by Lycurgus as touching this matter, I will knit up and conclude my dis∣course thereof. Lycurgus, him I meane who established the lawes of the Lacedaemonians, tooke two whelpes of one licter, and comming both from the same sire and damme: Those he caused to be nourished and brought up diversly, and unlike one to the other; that as the one prooved a greedie and ravenous curre and full of shrewd turnes: so the other was given to hunting and minded nothing but to quest and follow the game. Now upon a certaine day afterwards, when the Lacedaemonians were met together in a frequent assembly, he spake unto them in this man∣ner, My Masters, citizens of Lacedaemon, Of what importance to engender vertue in the hart [ 10] of man, custome, nourture, discipline and education is, I will presently shew unto you by an evident demonstration: and with that he brought foorth in the sight of them all, those two whelpes, and set directly before them a great platter of sops in broth, and therewith let loose also a live hare: but behold, one of them followed immediately after the hare, but the other ranne straight to slap in the platter aforesaid. The Lacedaemonians wist not what to make of this, nor to what purpose he shewed unto them these two dogs before said, untill he brake out into this speech, These two dogs (quoth he) had one damme and 〈◊〉〈◊〉 same sire, but being bred and brought up diversly, See how the one is become a greedy gut, and the other a kinde hound. And thus much may serve as touching custome and diversitie of education.

It were meete now in the next place to treat of the feeding and nourishing of infants newly [ 20] borne. I hold it therefore convenient, that mothers reare their babes, and suckle them with their owne breasts: For feede them they will with greater affection, with more care and diligence, as loving them inwardly, and (as the proverbe saith) from their tender nailes, whereas milch nour∣ces and fostermothers carie not so kinde a hart unto their nourcelings, but rather a fained and counterfet affection, as being mercenarie and loving them indeed for hire onely and reward. Furthermore, even nature her selfe is sufficient to proove, that mothers ought to suckle and nourish those whom they have borne and brought into the world: For to this end hath she given to every living creature that bringeth foorth yoong, the foode of milke: and in great wisedome the divine providence hath furnished a woman with two teats for this purpose, that if happily she should be delivered of two twinnes at once, she might have likewise two fountaines [ 30] of milke to yeeld nourishment for them both. Moreover, by this meanes more kinde and lo∣ving they will be unto their children: and verily not without great reason: For this fellowship in feeding together is a bond that knitteth, or rather a wrest that straineth and stretcheth bene∣volence to the utmost. The experience whereof we may see even in the very brute and wilde beasts, which hardly are parted from their companie, with whom they have beene nourished, but still they lowe and mowe after them. Mothers therefore (as I have said) ought especially to endevour and do their best for to be nources of their owne children, if it be possible. But in case they cannot, by reason either of some bodily infirmitie and indisposition that way (for so it may fall out) or that they have a desire and do make hast to be with childe againe, and to have more children: then a carefull eie and good regard would be had, not to entertaine those for nources [ 40] and governesses that come next to hand, but to make choise of the very best and most honest that they can come by, and namely for faire conditions and good behavior, to choose Greekish women before any other. For like as the members and limmes of little infants, so soone as ever they be borne, are of nccessitie to be formed and fashioned, that afterwards they may grow straight and not crooked: even so, at the very first their harts and manners ought to be framed and set in order: For this first age of childhood is moist and soft, apt to receive any impression: whiles the heart is tender every lesson may be soone instilled into it, and quickly will take hold, whereas hard things are not so easie to be wrought and made soft. And as signets or seales will quickly set a print upon soft wax; so the tender hearts of yoong children take readily the impres∣sion of whatsoever is taught them. In which regard, Plato that heavenly and divine Philoso∣pher, [ 50] seemeth unto me to have given a wise admonition for nources, when he warned them not to tell foolish tales, nor to use vaine speeches inconsiderately in the hearing of yoong infants, for feare least at the first their minds might apprehend folly and conceive corrupt opinions. Semblably the Poët Phocylides seemeth to deliver sage counsaile in this behalfe when he saith:

A child of yoong and tender age Ought to be taught things good and sage.

Neither is this precept in any wise to be forgotten or passed by, That other children also who are either to attend upon them, whiles they be nourced and brought up, or to beare them companie and be fedde together with them, be chosen such as above all things are well manne∣red and of good conditions: Then, that they speake the Greeke toong naturally, and pronounce the same most plainely and distinctly, for feare, least if they sort with such feeres as either in language are barbarous, or in behaviour leawd and ungratious; they catch infection from them, and be stained with their vices. For such old sawes and proverbes as these, are not so rise with∣out good reason, If thou converse and cohebite with a lame creaple, thou wilt soone learne to limpe [ 10] and halt thy selfe.

Now when children be growen to that age, wherin they are to be committed unto the charge of Tutors, Schoolemasters and governors: then, parents ought to have an especial care of their state, namely, under whom they set them to be trained up: least for want of good providence and foresight, they betray them into the hands of some vile slaves, base barbarians, vaine and light-headed persons. For most absurd and ridiculous is the practise of many men in this point: who if they have any servants more vertuous or better disposed than others, some of them they appoint to husbandry and tillage of their ground; others they make Masters of their ships. They employ them (I say) either in merchandise to be their factours, or as stewards of their house to receive and pay all; or else to be banquers, and so they trust them with the exchaun∣ging [ 20] and turning of their monies. But if they meete with one slave among the rest that useth to be cupshotten, given to gluttony & belly cheere, or otherwise is untoward for any good service, him they set over their children to bring them up: Whereas indeed a governour over youth should be wel given, & of a right good nature himselfe, such an one as Phoenix was, who had the breeding and education of Achilles. The principal point therfore and most important of all that hitherto hath bene alledged is this, That choise men be sought out for to be teachers & masters of our children; who live in good name and without challenge, whose cariage and behaviour is blameles; & who for their knowledge & experience of the world are the best that may be found. For surely the source & roote of all goodnes and honesty, is the good education and training up of our children in their tender age. And like as good husbandmen and gardeners are woont to [ 30] pitch props & stakes close unto their yong plants, to stay them up and keepe them streight: even so, discreete and wise teachers plant good precepts and holesome instructions round about their yoong schollers, to the end that thereby, their manners may bud foorth commendably, and be framed to the rule of vertue. But contrariwise, you shall have some fathers now adaies, that de∣serve no better than to be spit at in their very faces; who either upon ignorance, or for want of experience, before any triall made of those masters, who are to have the conduct and charge of their children, commit them hand over head to the tuition of lewd persons, and such as beare shew and make profession of that which they are not. Neither were this absurditie altogether so grosse and ridiculous, if so be they faulted herein of meere simplicitie & default of foreknow∣ledge. But here is the heights of their folly and errour, that themselves knowing otherwhiles [ 40] the insufficiencie, yea and the naughtines of some such Masters, better than they doe who ad∣vertise them thereof; yet for all that, they commit their children unto them, partly being over∣come by the slatterie of claw-backes, and partly willing to gratifie some friends upon their kinde and earnest entreatie. Wherein they do much like for all the world to him, who lying verie sicke in bodie, for to content and satisfie a friend, leaveth an expert and learned physition who was able to cure him, and entertaineth another blind leech, who for want of skill and experi∣ence quickly killeth him: or else unto one who being at sea; forgoeth an excellent pilot whom he knoweth to be very skilfull, and for the love of a friend maketh choise of another that is most insufficient. O Iupiter and all the gods in Heaven! Is it possible that a man bearing the name of a father, should make more account of a friends request, than of the good education of his [ 50] owne children? Which considered, had not that ancient Philosopher Crates (〈◊〉〈◊〉 you) just occasion to say oftentimes, that if possibly he might, he would willingly mount to the highest place of the citie, and there crie out aloud in this manner: What meane you my Masters, and whether runne you headlong, carking and caring all that ever you can, to gather goods and rake riches together as you do: whiles in the mean time you make little or no reckoning at all of your

children, unto whom you are to leave all your wealth? To which exclamation of his, I may adde thus much moreover, and say, That such fathers are like unto him that hath great regard of his shoe, but taketh no heed unto his foor. And verily, a man shall see many of these fathers, who upon a covetous minde, and a cold affection toward their owne children, are growen to this passe, that for to spare their purse, and ease themselves of charge, chuse men of no woorth to teach them: which is as much as to seeke a good market where they may buy ignorance chea∣pest. Certes Aristippus said verie well to this purpose, when upon a time he pretily mocked such a father who had neither wit nor understanding, and jibed pleasantly with him in this ma∣ner: For when he demaunded of him how much he would take for the training up and teaching of his sonne? He answered, An hundred crownes: A hundred crownes! quoth the father: by [ 10] Hercules I sweare, you aske too much out of the way; For with a hundred crownes I could buy a good slave. True quoth Aristippus againe, Lay out this hundred crownes so, you may have twaine, your sonne for one, and him whom you buy for the other. And is not this a follie of all foliies, that nourses should use their yoong infants to take meate and feed themselves with the right hand, yea and rebuke them if haply they put foorth their left: and not to forecast and give order that they may learne civility, and heare sage & holesom instructions? But what befalleth afterward to these good fathers, when they have first noursed their children badly, & then taught them as lewdly? Mary I will tell you. When these children of theirs are growne to mans estate, and will not abide to heare of living orderly, and as it becommeth honest men: but contrariwise fall headlong into outragious courses, and give themselves wholy to sensuality and servile plea∣sures: [ 20] Then such fathers all repent for their negligence past, in taking no better order for their education: but all too late considering no good ensueth thereupon: but contrariwise, the lewd prancks which they commit daily, augment their griefe of heart and cause them to languish in sorrow. For some of them they see to keepe companie with flatterers, parasites, and smell feasts, the lewdest, basest, and most cursed wretches of all other, who serve for nothing but to corrupt, spoile, and marre youth: Others, to captivate and spend themselves upon harlots, queanes and common strumpets, proud and sumptuous in expence; the entertainment of whom is infinitly costly. Many of them consume all in delicate fare, and feeding a daintie and fine tooth: Many of them fall to dice, and with mumming and masking hazard all they have. And divers of them againe entangle themselves in other vices more hardy and adventurous, courting faire dames, [ 30] and making love to other mens wives: for which purpose they walke disguised in the night, like the frantike priests of Bacchus, to commit adulteries, buying sometimes one onely nights plea∣sure with the price of their life: Whereas if such as these had conversed before with any Philo∣sopher, they would never have taken such waies as this, and give themselves to like vanities: but rather they would have turned over a new leafe and learned a lesson of Diogenes, who in words not very civill and seemely, howbeit to the point not untruly, gave this counsell and said, Goe thy waies to the Stewes (I advise thee) and enter into some brothell house, where thou maist know how the pleasure that costeth little or nothing, differeth not from that which is bought full deerely.

To knit up therefore all in one summe I will conclude, and this my conclusion ought [ 40] of right to bee esteemed for an oracle, rather than a simple counsell and admonition; That the beginning, mids, and ende of all these matters, lieth onely in vertuous nourture and ho∣nest education, which I avouch are the very meanes that be operative and powerfull for the at∣taining both of vertue and true happinesse. As for all other things which we count good in this world, are in comparison heereof, mortall, transitorie, small, and not woorth the seeking after with such care and studie. Nobilitie, I confesse to be a goodly thing, but it is the gift of our ancestors. Riches who doubteth that they be gay and pretious matters? Howbeit, lying in the power of fortune onely, who taketh the same many times from those that possesse them, and giveth them away to such as never looke for them. Moreover, much wealth is the very marke whereat they shoot who are common cut purses, privie & domesticall theeves, Sycophants and [ 50] promoters, and that which is most, the wickedest persons in the world oftentimes meete there∣with. Glorie and honor be things venerable, howbe it uncertaine and mutable. Beautie is love∣ly and verie much desired, but it continueth a small while. Health is woorth much, and yet you see how soone it changeth. Strength of body who wisheth not? but quickly it is decaied and gone, either by sickenes or yeeres: in so much, as whosoever vaunteth and beareth himselfe in

his able bodie, is greatly deceived, and commeth farre short of his reckoning: For what is mans force, compared with that of other beasts, I meane Elephants, Buls and Lions? It is learning and knowledge onely, which in us is divine, heavenly and immortall. For in mans nature two parts there are to be considered of all other most principall, to wit, understanding and speech. And of these, understanding is as it were the maister that commandeth: Speech, the servant that obeyeth. Now the foresaid understanding is not exposed to the injurie of fortune: no slanders raised by Sycophants can take it away: Sicknesse hath no power to corrupt and destroy it; nei∣ther doth it decay or perish by olde age: For it is the onely thing that being in yeeres, waxeth yoong and fresh. Length of time which doth diminish and impaire all things else, addeth still more knowledge to our understanding, the elder that we are. So violence of warre which in [ 10] manner of a streame casteth downe and carieth all away with it, is not able to make havocke and spoyle of knowledge and learning: that onely is not in danger thereof. And in my conceit, Stilpo the Megarian Philosopher gave a most woorthy and memorable answere unto K. Deme∣trius, who having forced, sacked and rased the citie of Megara to the very foundation, demaun∣ded of him what losses he sustained in that generall sacking? None at all (quoth he) For warre can make no spoile of vertue. To which answere of his, accordeth and soundeth well the Apophthegme of Socrates, who (as I take it) being asked of Gorgias, what opinion he had of the great King and Monarch of the Persians in those daies, whether he deemed him Happie or no? I wot not (quoth he) how he is furnished with vertue and learning. as if he judged, that true felicitie consisted in these two things, and not in the transitorie gifts of fortune. [ 20]

But as my counsell and advice unto parents is, to hold nothing in the world more deere and pretious, then to traine up their children in good letters and vertuous manners: so I say againe, that they ought to have an eie unto that literature and institution which is sound, pure and un∣corrupt: furthermore, to sequester and withdraw their children as farre as possibly they can, from the vanitie and foolish desire to be seene and heard in the frequent and publike assemblies of the people. For commonly we finde, that to please a multitude, is to displease the wiser sort. And that I speake truth herein Euripides giveth good testimonie in these verses:

No filed toong I have nor eloquence, To speake in place of frequent audience: Among my feeres and those in number few, [ 30] I love to give advise and make no shew: For, those whose speech doth please a multitude, With learned men are foolish thought and rude.

For mine owne part, I observe those men who endevour to speake to the appetite and plea∣sure of the base and vulgar sort, that ordinarily they become loose and dissolute persons, aban∣doned to all sensualitie. And verily not without great apparance of reason: For if to gratifie and content others, they have no regard of honesty: more likelyhood there is a great deale, that for to do a pleasure to themselves, and feede their owne humour and appetite, they will forget all honor and devoir; yea and sooner give the reines to their owne delights, than follow the streight rules of temperance and sobrietie. [ 40]

But now, what good thing is there moreover, that we are to teach our children? and whereto should we advise them for to give their minds? A goodly matter no doubt it is to do nothing rashly, nor to speake a word unadvisedly: But (as the old Proverbe saith) whatsoever is faire and goodly, the same also is hard and difficult. As for these orations which be made extempore and without premeditation, they goe away with great facilitie, and are verie rash and full of vanitie: And such commonly as so speake, know not well either where to begin or when to∣make an end. Also, over and above other absurdities and faults which they commit, who are accustomed in this wise to parle at aventure, and to let their toong runne at randome, know not how to keepe any meane or measure of speech, but fall into a marvellous superfluitie and ex∣cesse of wordes: Whereas on the contrarie side, when a man thinketh before hand what hee [ 50] should say, he will never overshoot him so farre as to passe beyond the bonds of temperate and proportionable language. Pericles, as we have beene given to understand, being oftentimes called upon & importuned by the people, and that expresly by name, for to deliver his opinion as touching a matter in question, would not so much as rise from his place, but excused him∣selfe and said, I am provided to speake. Semblably Demosthenes, one who greatly affected

the said Pericles, and followed his steps in policy and managing of State affaires, being called by the Athenians to sit in counsell with them, & requested to give his advise in certain points, refu∣sed and made the same answer, saying, I have not yet thought upon it, neither am I prepared. But peradventure some man will say, this is an headles tale and a devised report received by tradition from hand to hand, and not grounded upon any certaine testimonie. Listen then, what he saith himselfe in that oration which he made against Midias, wherein he setteth evidently before our eies, the profit that commeth by premeditation: For in one place thereof, these be his words:

My Masters of Athens, I confesse plainely, and cannot denie or dissemble, that I have ta∣ken as much paines in composing of this oration as possibly I could: For an idle wretch I had beene if having suffred, and suffring still such indignities as these, I would not consider and [ 10] studie before hand, what I had to say in reason concerning these matters.

Neither alledge I this, as one who condemned altogether the promptitude and readinesse of the toong, and the gift of utterance extempore, but the ordinary custome and exercise therof in everie smal matter, and of no great importance. For otherwhiles it is tolerable; provided alwaies that we use it so, as we would take a purging medicine. And to speake more plainely, my meaning is, that I would not have yoong men before they bee growen to mans age, for to speake ought without good advise and consideration. But after they bee well grounded and have gathered sufficient roote which may yeelde pithie speech, then if occasion be offered, and that they bee called unto it, I thinke it convenient, they should bee allowed to speake freely. For even as they who have beene fettered a long time and worne yrons on their [ 20] feere, when they are loosed from their cannot goe well at the first, because they have continued such a while with clogs at their heeles, but ever and anone are ready to trip and stum∣ble: so it fareth with those that of long time have beene toong tied (as it were) and restrained of their libertie of speech: For if haply there be presented some matter, whereto they are to speake on a sudden, they will retaine still the same manner and forme of stile, and speake no other∣wise than they did before with premeditation. Mary, to suffer yoong boies to make subitanie and inconsiderate orations, is the next way to bring them to yaine babling, and causeth them to utter many words altogether impertinent to the matter. It is reported that upon a time a vaine and foolish painter came to Apelles, and shewed him a picture, saying withall, This Image I drew thus and thus soone. I wot well (quoth Apelles) at the first sight, although thou saidst [ 30] never a word that it was quickly painted and in haste. And I marvell rather that thou hast not painted many more such in the same time. But to returne againe to my former discourse which I began withall, as touching speech, like as I would give counsell to beware of glorious and brave words, and to avoide that maner of haughtie voice which beseemeth tragedies, and is meete for Theaters: So I advise and admonish againe to flie as much that kinde of language which is too small and over-lowly: For that the one which is so loude and aloft, exceedeth civi∣litie: and the other that is as much beneath, bewrayeth overmuch fearfulnesse. Moreover, as the bodie ought not onely to be sound and in health, but also in good plight and well liking: so our speech should be not onely cleere from sicknesse as it were and malady, but also strong and able: For that a thing that is sound and safe only, we do but barely praise: whereas that which is hardy [ 40] and adventurous, we admire and woonder at. That which I have said, as touching the toong and speech, the same opinion I have of the heart and the disposition thereof. For I would not have a youth to be overbold and audacious: neither do I like of him, if he be too timorous and feare∣full: For as the one turneth in the end to presumption and impudencie; so the other into ser∣vile cowardise. But here lieth all the maistrie and cunning, as well in this as in all things else, namely, to cut even in the mids, and to hold the golden meane. And since I am entred thus far into the discourse as touching the literature and erudition of youth, before I proceed any far∣ther, I will deliver mine opinion thereof generally in these termes: Namely, That to be able to speake of one thing and no more, is first and formest in my conceit no small signe of ignorance. Then, I suppose that the exercise and practise thereof, soone bringeth sacietie. And againe, I [ 50] hold it impossible to continue evermore in the same: For so to be ever in one song, breedeth tediousnes, and soone a man is weary of it: wheras varietie is alwaies delectable both in this, and also in all other objects as well of the eie as the eare. And therefore it behooveth, that a childe well descended and free borne, be not suffred to want either the fight or the hearing of all those arts and liberall sciences, which are linked as it were and comprehended within one circle, and

thereupon called Encyclia. i. Circular. These would I have him to runne through every one superficially, for a taste onely of them all: for as much as to attaine unto the perfection thereof were impossible. Yet so, as his chiefe and principall studie be employed in Philosophie: which opinion of mine I may very well confirme by a proper similitude. For all one it is, as if a man would say, a commendable thing it were to saile along the coasts, and see many a citie: but ex∣pedient and profitable to make abode and dwell in the best: and much like to that pleasant and pretie conceited speech of Bion the Philosopher, who said, That even as the lovers and wooers of Lady Penelope, when they could not enjoy the Mistresse herselfe, went in hand with her way∣ting maidens, and companied with them: so, as are not able to attaine unto Philosophie, spend and consume themselves in the studie of other Arts, which in comparison of it are nothing [ 10] woorth. And therefere we ought to make this account, that Philosophie is the principall head (as it were) of all other learning and knowledge whatsoever. True it is, that for the maintenance and preservation of the body, men have devised two Arts, to wit, Physicke and bodily exercise: of which twaine, the one procureth health; the other addeth thereto a good habitude and strong constitution: but for the infirmities and maladies of the soule, there is no other physicke but onely Philosophie: For by the meanes of it and together with it, we may know what is good, what is badde, what is honest and dishonest, what is just, and generally what to choise and what to refuse, how we ought to beare our selves towards the gods, and towards our parents, what our demeanour should bee with our elders, what regard we are to have of lawes, what our cariage must be to strangers, to superiours: how we are to converse with our friends, In [ 20] what sort we ought to demeane our selves towards our children and wives, and finally, what behaviour it beseemeth us to snew unto our servants and familie: For as much as our duetie is to worship and adore the gods, to honour our parents, to reverence our ancients, to obey the lawes, to give place unto our superiors and betters, to love our friends, to use our wives chastely and with moderation: to be and affectionate to our children, and not to be ouragious with our servants, nor to tyrannize over them. But the principall and chiefe of all is this, not to shew our selves over joious and merrie in prosperitie, nor yet exceeding heavie and sad in ad∣versitie: not in pleasures and delight dissolute, nor in anger furious, and transported or rather transformed into brutish beasts by choler. And these I esteeme to be the foveraigne fruits that are to be gathered and gotten by Philosophie. For to carrie a generous and noble heart in pro∣speritie, [ 30] is the part of a brave minded man: to live without envie and malice, is the signe of a good and tractible nature: to overcom pleasures by the guidance of reason, is the act of wise and sage men: and to bridle and restraine choler, is a mastry that every one cannot skill of: But the height of perfection in my judgement those onely attaine unto, who are able to joine and intermingle the politicke government of weale publike with the profession and studie of Philosophie: For by this meanes (I suppose) they may enjoy two of the best things in the world, to wit, the profit of the common weale by managing State affaires: and their owne good, living so as they doc in tranquilitie and repose of mind, by the meanes of Philosophie. For whereas there be amongst men three sorts of life, namely, Active, Contemplative, and Volup∣tuous: this last named, being dissolute, loose, and thrall to pleasure, is bruitish, beastly, base and [ 40] vile: The contemplative wanting the active is unprofitable: and the active, not participating with the speculation of Philosophie, committeth many absurde conormities, and wanteth orna∣ments to grace and beautifie it. In which regard, men must endevour and aslay as much as lieth in them both to deale in government of the State, and also to give their mindes to the studie of Philosophie, so farre foorth as they have time, and publike affaires will permit. Thus governed in times past noble Pericles: thus ruled Archytas the Tarentine: thus Dion the Syracusian, and Epaminondas of Thebes swaied the State where they lived; and both of them aswell the one as the other conversed familiarly with Plato. As touching the Institution of children in good literature, needlesse (I suppose) it is to write any more. This onely will I adde unto the rest that hath beene said, which I suppose to be expedient or rather necessarie: namely, that they make [ 50] no small account of the workes and bookes of the ancient Sages and Philosophers, but diligent∣lie collect and gather them together: so as they do it after the maner of good husbandmen: For as they doe make provision of such tooles as pertaine to Agriculture and husbandrie, not onely to keepe them in their possession, but also to use them accordingly: so this reckoning ought to be made, that the instruments and furniture of knowledge and learning, bee good bookes, if

they be read and perused: For from thence as from a fountaine they may be sure to maintaine the same.

And here we are not to forget the diligence that is to be imployed in the bodily exercise of children: but to remember that they bee sent into the schooles of those masters who make profession of such feats, there to be trained and exercised sufficiently, aswell for the streight and decent grouth, as for the abilitie and strength of their bodies: For the fast knitting and strong complexion of the bodie in children, is a good foundation to make them another day decent and personable old men. And like as in time of a calme & faire season, they that are at sea, ought to make provision of necessarie meanes to withstand foule weather and a tempest: even so, verie meete it is, that tender age be furnishd with temperance, sobrietie and continencie, and even [ 10] betimes reserve and lay up such voyage provision, for the better sustenance of old age. Howbeit in such order ought this labour and travell of children to be dispensed, that their bodies be not exhaust and dried up, and so by that meanes they themselves be overwearied, and made either unmeet or unwilling to follow their booke afresh and take their learning: For as Plato said very well, Sleepe and lassitude be enemies to learning. But why do I stand hereupon so much, being in comparison so small a matter?

Proceed I will therefore and make haste to that which is of greatest importance, and passeth all the rest that hath beene said before: For this I say, that youth ought to be trained to militarie feats, namely, in launcing darts and javelins, in drawing a bow and shooting arrowes, in chasing also and hunting wilde beasts. Forasmuch as all the goods of those who are vanquished in [ 20] fight, be exposed as a prey and bootie to the conquerours: neither are they fit for warfarre and to beare armes, whose bodies having beene daintily brought up in the shade and within house, are corpulent, and of a soft and delicate constitution.

The leane and dry, the raw bone soldiour fierce, Who train'd hath beene in armes and warlike toile, In field wholerankes of enemies will pierce, And in the lists all his concurrents foile.

But what may some men say unto me? Sir, you have made promise to give us examples and precepts, concerning the education of all children free borne and of honest parentage: and now, me thinkes you neglect the education of commoners and poore mens children, and deli∣ver [ 30] no instructions but such as are for gentlemen, and be sutable to the rich and wealthie onely. To which objection, it is no hard matter to make answere. For mine owne part, my desire espe∣cially is, that this instruction of mine might serve all: but in case there be some, who for want of meanes cannot make that use and profit which I could wish, let them lay the waight upon for∣tune, and not blame him who hath given them his advise and counsell in these points. And yet for poore men thus much will I say, Let them endevour and straine themselves to the utmost of their power, to bring up their children in the best manner: and if they cannot reach unto that, yet must they aime thereat, and come as neere as their abilitie will give them leave.

I have beene willing to insert these points by the way, into this present argument, and to charge my discourse over and above therewith, that I might prosecute other precepts remay∣ning [ 40] behinde, which concerne the education of yoong men. Thus much therefore I say moreo∣ver, that children must be trained and brought to their duety in all lenity, by faire words, gentle exhortations, and milde remonstrance, and in no wise (pardie) by stripes and blowes: For this course of swinging and beating seemeth meete for bondslaves, rather than persons of free con∣dition. And to say a truth, by this meanes they become dull and senselesse, nay they have all studie and labour afterwards in hatred and horrour: partly for the smart and paine which they abide by such correction, and in part by the contumely and reproch that they sustaine thereby. Praise and dispraise be farre better and more profitable to children free borne, than all the whips, rods and boxes in the world: the one for to drive them forward to well doing, the other to draw them backe from doing ill: but both the one and the other are to be used in alternative [ 50] course. One while they would be commended; another while blamed and rebuked: and name∣lie, if at any time they be too jocund and insolent, they ought to be snibbed a little and taken downe, yea and put to some light shame: but soone after, raised up againe by giving them their due praises. And herein we must imitate good nourses, who when they have set their infants a crying, give them the breast for to still them againe. Howbeit, a measure would be kept, and

great heed taken that they be not too highly commended, for feare least they grow proude and presume overmuch of themselves: For when they be praised exceedingly they waxe carelesse, dissolute and enervate; neither will they be willing afterwards to take more paines. Moreover, I have knowen certaine fathers, who through excessive love of their children have hated them afterwards. But what is my meaning by this speech? Surely I will declare my minde and make my words plaine anon by an evident example and demonstration. Some fathers (I say) there be, who upon a hot and hastie desire to have their children come soone forward, and to be the formost in every thing, put them to immoderate travell and excessive paines: in such sort, that they either sincke under the waight of the burden, and so fall into greevous maladies, or else finding themselves thus surcharged and overladen, they are not willing to learne that which is [ 10] taught them. And it fareth with them as it doth with yoong herbes and plants in a garden, which so long as they be watered moderately, are nourished and thrive very well. but if they be overmuch drenched with water, they take harme thereby and are drowned: Even so we must al∣low unto children a breathing time betweene their continuall labours: considering and making this account, That all the life of man is divided into labor & rest: and for this cause Nature hath so this account, That all the life of man is divided into labor & rest: and for this cause Nature hath so ordained, that as there is a time to be awake, so we finde a time also to sleepe. One while there is warre, and another while peace: It is not alwaies winter and foule weather, but sommer like∣wise and a faire season. There be appointed not onely worke daies to toyle in, but also feastivall holidaies to solace and disport our selves. In sunne, rest and appose, is (as it were) the sance un∣to our travaile. And this we may observe as well in senselesse and livelesse things, as in living [ 20] and sensible creature. For we unbend our bowes, and let slacke the strings of Lutes, Harpes, and such musicall instruments, to the end that we may bend and stretch the same againe. And in one word, as the bodie is preserved and maintained by repletion and evacuation successively; so the minde likewise by repose and travell in their turnes.

Furthermore, there be other fathers also woorthy of rebuke and blame, who after they have once betaken their children to Masters, Tutors and Governors, never deigne afterwards them∣selves, either to see or heare them, whereby they might know how they learne: wherein they do faile verie much in their dutie. For they ought in proper person to make triall how they profit, they should ever and anon (after some few daies passed betweene) see into their progresse and proceeding, and not to repose their hope and rest altogether upon the discretion and dispositi∣on [ 30] of a mercenarie master. And verily this carefull regard of the fathers, will worke also grea∣ter diligence in the master. themselves, seeing that by this meanes they are called estsoones, as it were to account and examine how much they plie their schollers, and how they profit under their hands. To this purpose may be well applied a prety woord spoken sometimes by a wise estugry of a stable, Nothing (quoth he) feedeth the steede so fat as doth the masters eie.

But above all things, the memorie of children ought daily to be exercised: for that it is as a man would say, the Treasury & Storehouse of all learning. Which was the cause that the ancient Poëts have feigned, That Lady Mnemosyne, that is to say Memorie, was the mother of the Mu∣ses: Whereby they would seeme under an aenigmaticall and darke speech to give us to under∣stand, that nothing availeth so much either to breed, or to feed and nourish learning, as Memo∣rie. [ 40] And therefore great diligence would be used in the exercise thereof everie way: whether the children be by nature good of remembrance and retentive: or otherwise of a fickle memo∣rie and given to oblivion. For the gift of nature in the one, by exercise we shall confirme and augment; and the imperfection or default in the other, by diligence supplie and correct: in such sort, that as they, shall become better than others; so these, shall proove better then them∣selves. For verie wisely to this purpose said the Poët Hesiodus:

If little still to little thou do ad a heape at length and mickle will be had.

Over and besides, I would not have fathers to be ignorant of another point also, as touching this memorative part & faculty of the mind: namely, that it serveth much not onely to get lear∣ning [ 50] and literature, but also is a meanes that carieth not the least stroke in wordly affaires: For the remembrance of matters past, furnisheth men with examples sufficient to guide and direct them in their consultatious of future things.

Furthermore, this care would be had of yoong children, that they be kept from filthie and unseemely speeches: For words (as Democritus saith) are the shadowes of deeds. Trained also

they must be to be courteous, affable, & faire spoken, aswell in intertainment of talke with every one, as in saluting and greeting whomsoever they meete: for there is nothing in the world so odious as to be coy and surly of speech; to make it strange and to disdaine for to speake with men. Againe, yoong students shall make themselves more lovely and amiable to those with whom they converse, in case they be not so opinative and stiffe that they will not relent nor give place one jot in disputations, if they have once taken a partie against others. For a commenda∣ble and goodly matter it is for a man to know, not only how to overcome, but also to suffer him∣selfe otherwhiles to be overcome: especially in such things wherein the victorie bringeth hurt and dammage: For verily such a conquest may well and truely be called according to the com∣mon Proverbe, A Cadmian victorie, that is to say, which turneth to the detriment and losse of [ 10] the winner. In confirmation whereof I may well alleage the testimony of the wise Poët Euripi∣des, who in one of his tragedies hath these verses:

When one of twaine, that argue and dispute, growes into heat of words and will not rest: I hold him much the wiser who is mute and staies his toong, that he do not contest.

Now come I to other points wherein youth is to be instructed, and those of no lesse impor∣tance, nay rather I may be bolde to say, of greater consequence than all those whereof I have discoursed hitherto: And what be they? Namely, that yoong men be not riotous, and given to superfluity of expence: That they holde their tongue: That they master their anger: and final∣ly, [ 20] That they keepe their hands pure & cleane. But let us consider these precepts particularlie, what ech of them in severall doeth import: and more easily may they be understood, if we illu∣strate the same by lively examples. To begin then first with the last: There have beenc knowen great personages, who being once permitted to put forth their hands for to take bribes and mo∣ney unjustly, lost all the honor which they had woon therest of their life time: As for example, * 1.2 Gylippus the Lacedaemonian, who having once opened those bagges or coffers of money by turning their bottomes upwards, and taken foorth what pleased him, was shamefully banished out of Sparta, and lived obscurely in exile. As touching the gift of bridling choler, and not to be angrie at all, it is a singular vertue, and perfect wise men they are indeed who can so do: Such as Socrates was, who being greatly abused by an insolent, audacious and gracelesse youth, that [ 30] spared him not, but had spurned & kicked him with his heeles, seeing those about him to be very angrie and out of patience, stamping and faring as though they would run after the partie, to be avenged of such an indignitie; How now my masters (quoth he) what if an asse had flung out, and given me a rap with his heeles, would you have had me to haue yerked out and kicked him againe? Howbeit, this ungracious impe went not clere away with impunity: for being rated for his insolence & leud demeanor, and reproched by everie man with the termes of Winsing asse, Kicking colt, and such like nick-names, he fell into such a fit of melancholie, that he strangled himselfe in a halter. Also when Aristophanes the Poet exhibited the Comedie called Cloudes, wherein he let flie and discharged upon Socrates all maner of slanders and contumelies that he could devise, insomuch as one of them who were present at the very time when he railed thus [ 40] licentiously, demanded of him, and said, Art thou not netled, ô Socrates, to heare and see thy selfe thus blasoned and noted in publike place? Not a whit (quoth hee againe) for well I wot, that I am in a Theatre, where I make sport, and am laughed at, no otherwise than at some great feast: and glad I am that I can make the audience so merie. The like for all the world, is repor∣ted of Archytas, the Tarentine, and Plato: the one being returned home from the warre, where∣in he was L. Generall, found his land forlet, neglected and untilled; whereupon he sent for his Bailife of husbandrie, who had the charge thereof: and when he was come before him, Were I not exceeding angrie (quoth he) I would make thee feele my fingers, and give thee thy desert. And Plato being upon a time displeased with a seruant of his, who had a licouroustooth, and had done some ungracious pranke, called unto him Spensippus his sisters sonne, and said, Goe [ 50] your waies, take me this knave aside, and swinge him well: for I my selfe am verie angrie. But some man perhaps will say unto me, These be hard matters to do and imitate. True it is, I wote well; howbeit, endevour we must and strive with our selves what we can, according to the exam∣ple of these worthie men, to cut off somewhat of our impatience, and to curbe our excessive an∣ger: for we may not looke to be eqvall and comparable in any respect to them, either in expe∣rience

and skill or in vertue. Howbeit, let us neverthelesse, like the Priests and Torch-bearers (if I may so say) of the gods, ordeined to give light, and shew unto men the reliques of their wise∣dome and learning, no lesse than if they were verie gods, assay to follow them, and tread in their steps, endevouring as much as lieth in us, to be furnished with their examples for our better in∣struction. As for the rule and government of the tongue (for of it, according to my promise, I am to discourse) if there be any man, who thinketh it to be no great mastrie, but a small and fri∣volous matter, he is verie wide and farre out of the right way. For a point it is of great wisdome, to know in time and place to keepe silence, and farre better by many degrees than any speech whatsoever. And for this cause (I suppose) it was, that our ancestours in times past instituted those precise ceremonies of sacred mysteries, to the end that being used to holde our peace by [ 10] that meanes, we might transferre that feare which we learned in the service of the gods, to the fi∣delitie and secrecie which we are to observe in mens affaires; and verily never was there man that repented for holding his tongue, but many a one hath often beshrewed himselfe for spea∣king. Againe, that word which a man hath held in at one time, he may easilie utter at another well enough; but a word once passed out of the mouth, he cannot possibly recall it againe. I re∣member that I have heard of an infinite number of men, who by occasion of an intemperate tongue of their own, have fallen headlong into exceeding great calamities, among whom I will select one or two by way of example, to illustrate the theame that I have in hand, & overpasse the rest. Ptolomaeus King of Aegypt, him I meane who was surnamed Philadelphus, espoused his owne sister Arsinoë, and maried her: at what time one Sotades came unto him and sayd, You [ 20] put your aglet, sir, thorow the oilet that is not made for it: For this one word, he was cast into prison, where he remained a long time in miserie, and rotted in the end, suffering condigne pu∣nishment due for his lauish tongue and foolish words: and for that he thought to make other men laugh, himselfe wept for it a long time after. The like, and in a maner the same, both did and suffered another, named Theocritus the Sophister, save that the punishment which he abid was much more grievous. For when King Alexander the Great had by his letters missive given commandement that the Greekes should provide Robes of purple against his returne, because upon his comming home he minded to celebrate a solemne sacrifice unto the Gods, in token of thanksgiving for that he had atchieved a victorie over the Barbarians: by reason of which commaundement the States and cities of Greece were enjoyned to contribute money [ 30] by the poll, Then this Theocritus, I have ever to this day (quoth he) doubted what Homer meant by this word Purple death: but now I know full well that this is the Purple death which he spea∣keth of. By which words he incurred the high displeasure of King Alexander, and made him his heavie friend ever after. The same Theocritus another time procured to himselfe the deadly harted of Antigonus King of the Macedonians, by reproching him in way of mockerie with his deformity and defect, for that he had but one eie. For the King having advaunced Eutropion his Master Cooke to aplace of high calling and commaund, thought him a meete man to be sent unto Theocritus, as well to give account unto him, as also to take account of him reciprocally. Eutropion gave him to understand so much from the King, and about this businesse, repaired often unto him. In the end, I know well (quoth Theocritus) thou wilt never have done untill [ 40] thou have made a dish of meate of me, and serve me up raw to the table before this Cyclops to be eaten: twitting the King with his one eie, and Eutropion with his cookerie. But Eutropion came upon him againe presently and said: Thou shalt be then without a head first, For I will make thee pay for thy prating and foolish toong, and with that he went immediately to the King, and reported what he had said, who made no more adoe but sent his writ and caused his head to be smitten off.

Over and besides all these precepts before rehearsed, children ought to be inured from their very infancie in one thing which is most holy and beseeming religious education, and that is, to speake the truth: For surely, lying is a base and servile vice, detestable and hatefull among all men, and not pardonable so much as to meane slaves, such as haue little or no good in them. [ 50] Now as touching all that which I have delivered and advised hitherto which concerneth the honest behaviour, modestie and temperance of yoong children, I have delivered the same franckly, resolutely, and making no doubt thereof. Mary, for one point which now I am to touch and handle, I am not so well resolved, but much distracted in my mind, hanging to and fro as it were in aequall balance, and know not which way to incline, whether to the one side or

to another: Insomuch as I am in great perplexitie and feare: neither wote I whether I were better to go forward and utter it, or to turne backe and hold my peace. And yet I will take heart, and boldly declare what it is. The question to be debated is this, Whether we ought to permit those that love young boies, to converse with them and haunt their companie, or contrariwise, keepe them away and debar them that they neither come neere nor have any speech with them? For when I behold & consider the austere nature & severitie of some fathers, who for feare that their sonnes should be abused, wil in no wise abide that those who love them should in any sort keepe cōpanie, or talke with them, but thinke it intolerable, I am affraid either to bring up such an order or to approove & mainteine the same. But when on the other side I propound before mine eies the examples of Socrates, Plato, Xenophon, Aeschines, Cebes, and all the suit and sort of [ 10] those woorthy men in times past, who allowed the maner of loving yoong boies, and by that meanes brought such youthes to learne good sciences, to skill of government & State matters, and to frame their maners to the rule and square of vertue, I am turned quite and altogither of another minde, yea and inclined wholly to imitate and follow those great personages, who have the testimonie of the Poet Euripides on their side, saying in one place after this maner,

All loves do not the flesh grossly respect: One love there is which doth the soule affect, With justice bewtified and aequitie, With innocence likewise and chastitie.

Neither ought we to overpasse one faying of Plato, which he delivereth betweene mirth and [ 20] good earnest in this wise, Good reason it is, quoth he, that they who have done woorthy service and atchieved great prowesse and victory in a battaile, be priviledged to kill whom it pleaseth them among their captives. And for those who desire nothing but the bewty and fresh floure of the bodie, mine opinion is they should be put backe & kept away: but such in one word as love of the bewrie of the minde are to be chosen & admitted unto them. Also I hold, that such kind love is to be avoided and forbidden, which they practise in Thebes and Elis, as also that which in Candy they call Ravishment: but that which is used in Athens and Lacedaemon, we ought to receive and allow, even in young and faire boies. Howbeit concerning this matter every man may for me opine what he thinketh good, and do as he seeth cause and can finde in his heart.

Moreover, having sufficiently treated of the good nourture and modest behaviour of chil∣dren, [ 30] I purpose to proceed unto the age of yoong men: but first I will speake my mind 〈◊〉〈◊〉 once for all as touching one point. For many a time I have complained of those who have brought up divers ill customes & this above the rest, namely to provide for their children whiles they be very yoong and little, masters, teachers and governors: but after they are growen once to some yeeres, they give them head and suffer them to be caried away with the violent heat of youth: whereas contrariwise it were meet and needfull, to have a more carefull eie un∣to them, and to hold a streighter hand over them at that time, than during their infancie and childhood. For who knoweth not, that the faults of yoong children are but small, light and easie to be amended, as for example, some shrewdnesse and little disobedience to their tutors and go∣vernors, or haply some negligence and default in not giving eare to their teachers, and not [ 40] doing as their Maisters appoint them: But contrariwise the offences that yonkers commit, are many times outragious and heinous, as gourmandise and surfeting, robbing of their fathers, dice plaie in masks and mummeries, excesse in feasting, banqueting, quaffing and carousing, 〈◊〉〈◊〉 love of yoong maidens, adulteries committed upon maried wives, & thereby the over∣throw of houses and confusion of families. In regard of which enormities, it behooved pa∣rents to represse and bridle their wilde and untamed affections with great care and vigilance: For this floure of age having no forecast of thrift, but set altogither upon spending, and given to delights and pleasures, winseth and flingeth out like a skittish and frampold horse, in such sort that it had need of a sharpe bit and short curb: And therefore they that endeuor not by all good meanes forcibly to hold in and restraine this age, but give yoong men libertie and suffer [ 50] them to do after their own mind, plunge them ere they be aware into a licentious course of life and all maner of wickednesse. Wherefore good and wise fathers ought in this age especially to be vigilant and watchfull over their sonnes, they ought I say to keepe them downe, and inute them to wisedome and vertue, by teaching, by threatning, by intreatie and praiers, by advise and remonstrances, by perswasion and counsell, by faire promises, by setting before their eies the

examples of some who being abandoned to their pleasures and all sensualitie, have fallen head∣long into great calamities and wofull miseries: and contrariwise, of others who by mastering their lusts and conquering their delights, have wonne honor and glorious renowne. For surely these be the two Elements and foundations of vertue, Hope of reward, and Feare of punish∣ment: For, as hope inciteth and setteth them forward to enterprise the best and most commen∣dable acts, so feare plucketh them backe, that they dare not enter upon lewd and wicked pranks. In summe, Fathers ought with great care to divert their children from frequenting ill compa∣nie, for otherwise they shall be sure to catch infection and carie away the contagion of their leandnes. This is that Pythagoras expresly forbiddeth in his Aenigmaticall precepts under co∣vert and dark words, which because they are of no small efficacie to the attaining of vertue, I will [ 10] briefly set downe by the way, and open their meaning. Taste not (quoth he) of the black tailed fi∣shes, Melanuri, which is as much to say, as, Keepe not company with infamons persons, & such as for their naughtie life are noted (as it were) with a blacke coale. Passe not over a balance, That is, we ought to make the greatest account of equitie and justice, and in no case to transgresse the same. Sit not upon the * 1.3 measure Choenix, That is to say, we are to flie sloth and idlenes, that we may forecast to make provision of things necessarie to this life. Give not every man thy right hand, which is all one with this, Make no contracts and bargaines indifferently with all persons. Weare not a ring streight upon thy finger. i. Live in freedome and at libertie; neither intangle and clog thy life with troubles as with gives. Dig not nor rake into the fire with a sword: where∣by he giveth us a caveat, not to provoke farther a man that is angrie, for that is not meete and [ 20] expedient; but rather to give place unto those that are in heat of choller. Ear not thy heart, that is to say, offend not thine owne soule, nor hurt and consume it with pensive cares. Abstaine from beanes. i. Intermeddle not in the affaires of State and government: for that in olde time men were woont to passe their voices by beanes, & so proceeded to the election of Magistrates. Put not viands in a chamber-pot: whereby he signifieth, that we should not commit good and civill words to a wicked minde; because speech is the nutriment of the understanding, which be∣commeth polluted by the leudnesse of men. Returne not backe from the limits and confines when thou commest unto them, that is to say, If wee perceive death approching, and that wee are come to the uttermost bounds of our life, we ought to beare our death patiently, and not be discouraged thereat. [ 30]

But now is it time to retume againe to my matter which I proposed before in the beginning, namely, as I have alreadie said, we are to withdraw our children from the societie and companie of leud persons, and flatterers especiallie: for that which many a time and often I have said to divers and sundrie fathers, I will now repeat once againe, namely, That there is not a more mis∣chievous and pestilent kinde of men, or who doe greater hurt to youth, and sooner overthrow them, then these flatterers, who are the undoing both of fathers and sonnes, causing the olde age of the one, and the youth of the other, wretched and miserable, presenting with their leud and wicked counsels an inevitable bait, to wit, Pleasure, wherewith they are sure to be caught. Fa∣thers exhort their sonnes that be wealthie, to sobrietie; and these incite them to drunkenesse. Fathers give them counsell to live chaste and continent; these provoke them to lust and loose∣nesse [ 40] of life. Fathers bid them to save, spare, and be thriftie; these will them to spend, scatter, and be wasters. Fathers advise their children to labour and travell; these flatterers give them counsell to play or sit still and doe nothing; What? all our life, say they, is no more but a mo∣ment and minute of time, to speake of: we must live therefore, and enjoy our owne, whiles wee have it: we must not live beside our selves, and languish. What need you regard and care for the menaces of a father, an olde doting foole carying death in his face, and having one foot in the grave, we shall see him one of these dayes turne up his heeles, and then will we soone have him forth, and cary him aloft bravely to his grave. You shall have one of these come, and bring unto a youth some common harlot out of the stinking stewes, having bome him in hand be∣fore, that she is some brave dame and citizens wife, for to furnish whom, he must robbe his fa∣ther, [ 50] there is no remedie. Thus fathers, goodmen, in one houre are bereaved and spoiled of that which they had saved many a yeere for the maintenance of their olde age. To be short, a wretched and cursed generation they be; hypocrites, pretending friendship, but they can not skill of plaine dealing and franke speech. Rich men they claw, sooth up and flatter: the poore they contemne and despise. It seemeth they have learned the Art of singing to the Harpe, for

to seduce yoong men: for when their yoong masters, who mainteine and feed them, begin to laugh, then they set up by and by a loud laughter, then they yawne & shew all their teeth; coun∣terfeit cranks, fained and supposed men; bastard members of mankinde and this life; who com∣pose themselves, and live to the will and pleasure of rich men: and notwithstanding their for∣tune is to be free borne, and of franke condition, yet they chuse voluntarily to be slaves: who thinke they have great injurie done unto them, if they may not live in all fulnesse and superflui∣tie, to be kept delicately, and doe nothing that good is. And therefore all futhers that have any care of their childrens good education and wel doing, ought of necessitie to chase and drive a∣way from them these gracelesse imps and shamelesse beasts: they shall doe well also to keepe from them such schoole-fellowes as be unhappie and given to doe shrowd turnes: for such as [ 10] they, are enough to corrupt and marre the best natures in the world.

All these rules and lessons which hitherto I have delivered, do concerne honestie, vertue and profit: but those that now remaine behinde, pertaine rather to humanity, and are more agreea∣ble to mans nature. For in no case would I have fathers to be verie hard, sharpe and rigorous to their children: but I could rather wish and desire that they winke at some faults of a yoong man, yea and pardon the same when they espie them, remembring that they themselves were sometimes yoong. For like as Physitians mingling and tempering otherwhiles some sweetejuice or liquid with bitter drugs and medicines, have devised that pleasure and delight should be the meanes and way to do their patients good: Even so, fathers ought to delay their eager reprehensions and cutting rebukes with kindnesse and clemencie: one while letting the [ 20] bridle loose, and giving head a little to the youthfull desires of their children: another while againe reigning them short and holding them in, as hard: but above all, with patience gently to beare with their faults. But if so be fathers cannot otherwise doe, but be soone angrie; then they must assoone have done and be quickly pacified. For I had rather that a father should be hastie with his children, so he be appeased anon: then show to anger, and as hard to be pleased againe. For when a father is so hard harted, that he will not be reconciled, but carieth still in minde the offence that is done, it is a great signe that he hateth his children. And I hold it good that fathers somtime take not knowlege of their childrens faults, and in this case make some use of hard hearing and dimme sight, which old age ordinarily bringeth with it, as if by reason of these infirmities, they neither saw somewhat when they see well ynough, nor heard that which [ 30] they heare plainely. We beare with the faults of friends; what strange matter is it then to tole∣rate the imperfections of our owne children? Many a time when our servants have overdrunke themselves, & surfeited therwith, we search not too narrowly into them, nor rebuke them sharp∣ly: therefore keepe thy sonne one while short, be franke another while, and give him money to spend freely. Thou hast beene highly offended, and angrie with him once, pardon him ano∣ther time for it. Hath he practised secretly with any one of thy houshold servants, and beguiled thee? Dissemble the matter and bridle thine yre. Hath he beene at one of thy farmes, met with a good yoke of oxen & made money therof? Commeth he in the morning to do his dutie and bid thee good morrow, belching sowre and smelling strongly of wine, which the day before he drunke at the taverne with companions like himselfe? seeme to know nothing. Senteth he of [ 40] sweete perfumes and costly pomanders? Hold thy peace and say nothing. These are the means to tame and breake a wilde and coltish youth. True it is, that such as naturally be subject to wan∣tonnesse or carnall lust, and will not be reclaimed from it, not give eare to those that rebuke them, ought to have wives of their owne and to be yoked in marriage: for surely this is the best and surest meanes to bridle those affections, and to keepe them in order. And when fathers are resolved upon this point, what wives are they to seeke for them? Surely those, that are neither in blood much more noble, nor in state farre wealthier than they: For an old said saw it is and a wise, Take a wife according to thy selfe. As for those that wed women farre higher in degree, or much wealthier than themselves, I cannot say they be husbands unto their wives, but rather slaves unto their wives goods. [ 50]

I have yet a few short lessons to annexe unto those above rehearsed, which when I have set downe, I will conclude, and knit up these precepts of mine. Above all things fathers are to take heed, that they neither commit any grosse fault, nor omit any one part of their owne dutie: to the end they may be as lively examples to their owne children; who looking into their life as into a cleere mirrour, may by the precedents by them given, forbeare to do or speake any thing

that is unseemely and dishonest: For such fathers who reproove their children for those parts which they play themselves, see not how under the name of their children they condemne their owne selves. But surely, all those generally who are ill livers, have not the heart to rebuke so much as their owne servants; much lesse dare they finde fault with their children. And that which is woorst of all, in living ill themselves, they teach and counsell their servants and chil∣dren to do the same: For looke where old folke be shamelesse, there must yoong people of ne∣cessitie be most graceles and impudent Endevour therfore we ought for the resormation of our children, to do our selves all that our dutie requireth: and heerein to imitate that noble Ladie Eurydice, who being a Slavonian borne, and most barbarous, yet for the instruction of her owne children, she tooke paines to learne good letters when she was well stept in yeeres. And how [ 10] kinde a mother she was to her children, this Epigram which she her selfe made and dedicated to the Muses, doth sufficiently testifie and declare:

This Cupid here of honest love a true Memoriall is, Which whilom Dame Eurydice of Hierapolis To Muses nine did dedicate: where by in soule and mind Conceiv'd she was in later daies and brought foorth fruit in kind. For when her children were well growen: good ancient Lady shee, And carefull mother tooke the paines to learne the A. B. C. And in good letters did so far proceed that in the end She taught them those sage lessons which they might comprehend. [ 20]

But now to conclude this Treatise, To be able to observe and keepe all these precepts and rules together which I have before set downe, is a thing haply that I may wish for, rather than give advise and exhort unto. Howbeit, to affect and follow the greater part of them, although it require a rare felicitie and singular diligence; yet it is a thing that man by nature is capable of, and may attaine unto. [ 30]

Notes

• * 1.1

  Gracè 〈◊〉〈◊〉 , 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.2

  Vide Plu∣tarch. In vita Lysandri.
• * 1.3

  Choenix co∣teined 2. sex∣tars, or after some a sextar & halfe, which was dimen 〈◊◊〉〈◊◊〉 . Vide Cat. Rhe∣diq. lib. 16. cap. 17. 〈◊〉〈◊〉 .