The first book of Tullies Offices translated grammatically, and also according to the propriety of our English tongue; for the more speedy and certain attaining of the singular learning contained in the same, to further to a pure Latin stile, and to expresse the mind more easily, both in English & Latine. Done chiefly for the good of schools; to be vsed according to the directions in the admonition to the reader, and more fully in Ludus lit. or Grammar-schoole

Chap. 56.

What q is decent in euery place and time, and vvhat q not.

SVch an order then of our actions is to bee q obserued, q that as in a well framed oration, so in [our] life all things bee apt and agreea∣ble

among them∣selues. For it is a dishonest thing and very faulty, in a q sage matter q to bring in any table talke, or wan∣ton speech. Well spake Pericles, vvhen he had So∣phocles the Poet q ioyned with him in the Pretorship▪ q and these two were cōmuning a∣bout their office; q as by chance a well fauoured boy passed by, and So∣phocles had saide, Oh faire boy •…•… Pe∣ricles, [he] answe∣red: q But Sopho∣cles, it becommeth a Pretor to haue not onely q con∣tinent

hands, but eyes also. q Now if Sophocles had spoken this same q in a place of ap∣probation of wra∣stlers, hee had q beene free from iust reproofe. So great force there is both of place and time, that if any man, when hee is to plead a cause do q meditate with himselfe in his iourney, or in his walking, or q think of any other thing more seriously, he may not be repro∣ued; but if he doe q the like at a feast he may be thought vn•…•…iuil, q for ha∣uing

no regarde to the time.

Howbeit those things which farre dasagree from q all ciuility (as if any man sing in the q market place, or if there be any other great q disorder) do easily appeare, neither doe they greately neede ad∣monition or pre∣cepts; q But vvee are more carefully to shun those faults which seeme to be small, and cannot be perceiued of many: as, q in stringed or q winde instruments, tho they q iarre neuer so littl•…•…, yet q it is vsu•…•…dly obserued

of a skilfull [man.] q We are so to carry our selues in our life, q that nothing chance to iarre; yea and by much more also, q as an harmony of deeds is greater and bet∣ter then of sounds. And therefore as q the Musicians eares doe perceiue euen the least dis∣cords in instru∣ments: so wee (if wee will be sharpe and diligent iud∣ges, and markers of faults) shall oft vnderstand great things of small; Wee shall easily iudge by the q set∣ting

of the eyes, q by either the smooth looking or bending of the browes, by sad∣nesse, mirth, laugh∣ter, speech, silence, q strayning and falling of the voice, and other like things, which of them is fitly done, which q swerueth from Duty and Nature. In which kinde it is not in∣commodious to iudge by others, q of what sort each of them is: that if any thing bee vndecent in others, wee our selues also may auoid it. For it comes to passe, q I wot not how, that wee see more

in others, then in our selues, if any thing bee done a∣misse. q There∣fore in learning, [those scholars] are very soone cor∣rected, whose faults the masters doe q counterfeit, to the end to amend them. Neither in∣deed is it amisse q to vse the aduice of learned or ex∣perienced men, for the choosing of those things, vvhich may bee doubtfull, and to q enquire what li∣keth them concer∣ning euery kinde of Duty. For the greater parte q is vsually wont to be carried thither, whither it is led by

q very nature. In which things wee are not onely to consider, what e∣uery one speaketh, but also what eue∣ry one thin∣keth, and also for what cause each man thinketh so. For as painters, & q picturers, and al∣so the true Poets q are desirous to haue their workes seene of all sorts of men, that if any thing bee q found fault with by ma∣ny, it may be cor∣rected; and they doe diligently en∣quire both vvith themselues and o∣thers, vvhat is done amisse in it: So very many things are to bee

done and left vn∣done of vs, q ac∣cording to the iudgement of o∣thers, and also changed and q a∣mended. q As for those things that are done q after the custome and ciuill q ordinances, q there is no pre∣cept to bee giuen of them: for they are precepts of themselues. Nei∣ther ought any man to be q caried with this errour, that if Socrates or Aristippus haue done or spoken a∣ny thing against q ciuill order and custome, he shold thinke the same thing to be lawfull

for himselfe. For they obtained this liberty by their great and diuine gifts. But the q fa∣shion of the Cy∣nicks is wholly to be reiected. For it is q contrarie to modesty, vvithout which * nothing can be right, no∣thing honest.

q Moreouer, we ought to obserue and to reuerence them, whose life hath been thorow∣ly tryed in honest and great matters, [being men] q ha∣uing a good opi∣nion of the Com∣mon-wealth, and hauing deserued or deseruing well [thereof,] [and]

q aduanced to any honour or place of gouernment: & also to giue much vnto olde age.

To giue place to those which q beare office;

q To make a dif∣ference betweene a citizen and a stranger; and also [to consider] in the very stranger, whether hee came q of his owne pri∣uate businesse, or about the Com∣mon-wealths af∣faires. q In a word (that I may not intreate of euery particular) we are bound to loue, maintaine and pre∣serue the common q agreement, and

society of all man∣kinde.

Chap. 56.

In this chapter T. being to shew what is decent in euerie action, time and place, teacheth,

1. That such an or∣der is to bee kept in all our actions, that in our whole life, all the parts and euerie thing therein, bee apt both for place and time, & agree∣able

amongst them selues; like as in a wel framed oration. And secondly, that of the contrary it is dishonest and verie faultie, to doe that which is vnbesee∣ming in any action. As for example: If a man in a sage mat∣ter, should bring in table talke, or any wanton or idle speech.

This he confirmeth by a witty speech of Pericles: who when Sophocles the Po∣et was ioyned with him in the pretor∣ship, and they two were of a time cō∣muning about mat∣ters of their office; as by chance a faire boy passed by, So∣phocles saide, Oh faire boy! Pericles reprehending him, spake thus vnto him again: But Sopho∣cles it becommeth a Pretour to haue

not onely stayed hands, but conti∣nent eyes also.

Now concerning this speech T. shew∣eth, that if Sopho∣cles had vsed it in some other place, as where maisteries are beholden or the like, he had beene free from any iust reproofe: whereas doing it in this place and at this time, hee was iustly reproued, for that ther is such great force of time and place herein.

3. Hee setteth it forth by another example illustrated by a comparison of contraries, thus; If any man when hee is to pleade a cause, doe meditate of it in his iour•…•…ie or as he is walking, or doe then think•…•… more seriously of any other matter, he is not disliked: whereas if he shold

doe the like at a feast, hee would bee thought verie vn•…•…i∣uill, for hauing no regarde of time or place.

4. Hee teacheth, whereas some dis∣orders are so gros•…•…e, and so far disagree∣ing frō all ciuility, as they neede not greatly any admo∣nition or precept, as to sing in the plea∣ding place or the like; that wee are therefore to shun more carefully those faults which seeme to bee but small, and cannot be perceiued of euery one but only of the wise, for that they are to iudge euen of the least disorder.

This he teacheth by a fit similitude ta∣ken from musiciās; who auoid the least iarre in their instru∣ments, because the verie least is easily

obserued, of the skilfull: and so wee likewise are to de∣meane our selues in our whole life, that nothing chance to iarre therein. And that this wee are to doe so much the ra∣ther, as an harmony of deeds, is greater and better then a harmony of soūds. Then, where as it may bee said, But how shall I come to discerne of these lit∣tle faults; hee an∣swereth it by a fit similitude;

That as the musici∣ans eares doe per∣ceiue euen the least discords, in instru∣ments, by a diligent obseruation and cōparing of sounds; so we, if we will be•…•… diligent markers & iudges of faults, shall be able to vn∣derstand euen the least.

Secondly, he giueth

speciall direction how we may iudge by others: viz. by obseruing the fix∣ing of their eyes, the smooth looking or bending of their browes, their dum∣pishnesse, mirth, laughing, speech, si∣lence, or ouer much lifting vp or falling of their voices, or the like; so in them to iudge what was don fitly, what o∣therwise, And then what we haue obser∣ued to bee vndecent in others, to auoide the same in our selues.

After, he giueth the reason hereof.

Because it vsually commeth to passe, that we see more in

others then in our selues if any thing be ami•…•…se, and so do better amend our faults thereby.

This he confirmeth by an instance in scholars, who are the eas•…•…yest cor∣rected, by their masters counterfet∣ting their faults, to let them see the ill fauourednesse of them.

5. Hee directeth what meanes are best, to know what is the fittest in eue∣ry kinde of dutie, and so in all doubt∣full matters; viz. To vse the aduice of learned or expe∣rienced men herein. Because the greater part of men is vsu∣ally caried whither

they are led by na∣ture.

Therefore wee are not onely to consi∣der what euery one speaketh▪ but what he thinketh▪ & why he thinketh so; w^ch wise men can giue the best reason o•…•… and so to vse them chiefly.

And that we are to doe herein as pain∣ters, pictureres and Poets; who are not only desirus to haue their workes seene of all sorts, that if any thing be gene∣rally or iustly disli∣ked, it may bee a∣mended: but also to this ende do dili∣gently inquire, what is amisse in the same. Euen so that

we are to doe, or leaue vndone many things, according to the iudgement of others, and like∣wise to change and to amend them.

6. Hee giueth this rule: That in what things we haue cu∣stomes & ciuill or∣dinances to follow, we carefully obserue them; For that they are precepts of thē selues, and so need not to haue any pre cepts giuen of them. And that we are not by any pri∣uate mans ensam∣ple, though neuer so wise or of the greatest authoritie, to be drawne to do or speake any thing against ciuill orders and customes; no not by the •…•…nsample of Socrates or Ari∣stippus. Because they might haue

that liberty by their great and diuine gifts, which wee cannot haue.

Yet here hee giueth a caueat, That for the fashion & guise of the Cynicks, it is wholly to bee reiec∣ted, as contrary to all modestie, with∣out which nothing can be right or ho∣nest. Lastly, he gi∣ueth some fewe o∣ther particular di∣rections, concer∣ning this point, and so concludeth: as,

1. That we ought specially to obserue and reuerence them whose liues haue bin throughly tri∣ed in honest and great matters; chiefly being sound louers of the com∣monweale, hauing alreadie deserued well of the same, &

aduanced to any honour or place of gouernment.

2. That wee much respect olde age.

3. That we yeelde & submit our selues to them that are in office.

4. That wee put a difference between citizens and stran∣gers; and yet in the very strangers to consider whether they came of their owne priuate busi∣sinesse, or about the affaires of the com∣monweale: And in a word to looke carefully to this ge∣nerall, as compre∣hending many par∣ticulars;

That each knowe himselfe bounde to loue, maintaine & preserue the com∣mon agreement & societie of all sorts

Notes

• q

  becommeth.
• q

  becommeth not.
• we are therefore to keepe such an order.
• q

  vsed.
• q

  that all things be fit and agreeable a∣mong themselues, as in a constant ora∣tion, so in the life.
• fit.
• q

  seuere.
• q

  to bring in any speech meet for a feast, or delicate.
• q

  his collegue or fellow.
• q

  and they had tal∣ked of the com∣mon Dutie.
• q

  and a faire boy passed by, by chāce.
• q

  But for.
• q

  abstaining or forbearing.
• q

  And.
• q

  in the approbati∣on of wrastlers, or where wrastlers are allowed or tried.
• q

  wanted.
• q

  muse.
• q

  deuise any matter more attentiuely.
• q

  the same thing
• q

  for the ignorance of the time.
• q

  humanitie.
• q

  pleading place, or in the street.
• q

  peruer•…•…enesse.
• soone or plainly.
• q

  but what faults seeme to be small, neither can be vn∣derstood of many, we must decline from these more diligently.
• most.
• q

  in instruments with strings, as harp or lute.
• q

  pipes.
• q

  differ, disagree or be out of tune.
• q

  it is wont to be marked.
• cunning.
• q

  we must liue so in [our] life, or to de∣meane our selues.
• q

  least peraduenture any thing iarre.
• q

  by how much a consent [or con∣cord] of actions.
• tunes.
• q

  the eares of musi∣cians.
• q the least things.
• quicke.
• censurers or cor∣rectors of vices.
• q

  looking or sted∣fast beholding or fixing.
• q

  either by the re∣mission or contrac∣tion of the eye∣browes, by heaui∣nesse or dumpish∣nesse, by mirth, by &c.
• q

  contention and submission.
• what is done.
• q

  disagreeth.
• amisse or incon∣uenient.
• q

  what a one.
• q

  I know not by what meanes.
• q

  And so they are corrected most easi∣ly in learning.
• q

  imitate for the cause of amending [them.]
• q

  to adde learned men, or also those who are skilfull by practice, to chuse those things, which may bring doubt, and to search dili∣gently concerning euerie kinde of du∣ty, what liketh them
• q

  is wont almost.
• q

  •…•…ature it selfe.
• iudgeth.
• why each man thinks so, or what their reason is.
• q

  they who frame signes or make pic∣tures.
• q

  euerie one desi∣reth his work to be considered of the common people.
• q

  reprehended.
• examine.
• missed or faulty therein.
• q

  by th•…•… •…•…udgement
• q

  corrected.
• q

  but what things are done.
• q

  by custome.
• q

  institutions.
• q

  nothing is to be giuen in precepts concerning them: for these verie things are precepts.
• q

  led.
• q

  the [vsuall] maner and ciuill custome.
• freedome of do∣ing and speaking as they thought best.
• q

  whole reason [o•…•… guise] of the Cy∣niks is to be vtterly cast out [or refused]
• q

  an enemy to shamefastnesse.
• q there can be no∣thing right, nor any thing honest.
• q

  And.
• attend vpon or marke.
• honour.
• q

  thinking or mea∣ning well.
• q

  affected [or gra∣ced] with any ho∣nour or dignitie.
• to haue olde age in high estimation.
• [we ought also] to &c.
• q

  haue a magistra∣cie [or be in autho∣ritie.]
• q

  to haue a choice [or difference] of a citizen, &c.
• q

  priuately [or as a priuate person] or publikely [as a pub∣like person.]
• q

  To the sum [or summarily] that I may not deale of e∣uery one.
• q

  reconcilement and consociation of the whole kinde of men.