Hērō-paideia, or The institution of a young noble man by James Cleland.

THE FIFTH BOOKE OF NOBLE Institution, containing young No∣ble mens Dutie in their Ciuil conuersation. (Book 5)

The Summarie

IT is not the disputing that Moral Vertue is in the minde of man by habit, and not by nature: nor that it is an Act, power, or a Science, as is taught in the Schooles, which is able to make a man Vertuous, and ciuil in conuersation: but it is practising that doctrine in frequē∣ting the world, as Aristotle himselfe teacheth verie* 1.1 wel. Wherefore propounding for the principal or last end of my paines, that you, for whose cause I haue vn∣dertaken this labour, should be as vertuous & ciuil in your behauiour, as book-learned, I adde vnto the The∣oricke of your studie a particular practise of good mā∣ners; without the which al that you can learne, seemes to be no better then a faire and beautiful Image with∣out life and motion. To proceede with good order in such an vnbeaten path I cannot follow a better guide

then the 4. Cardinal Vertues, Prudence, Iustice, Tem∣porance, and Force: for in these fovre consisteth the whole Duty of mans life. Prudence properly is exerci∣sed in Affaires, as Iustice respects the Persons in giving euerie man his due; Temperance and Force are busied about al good or bad Accidents that can behappen a man. So that in these three, Affaires, Persons, & Acci∣dents, the whole condition of our life and conuersatiō is comprised; and they shal make the three principal parts of this booke, after a succinct description of the effects of Vertue and of Vice in antithesi, that yee may see the difference betweene wel and evil doing.

Chap. 1. A comparison betweene the effects of vertue, and those of vice.

VErtue which Plato de∣scribeth* 1.2 to bee a perpe∣tual harmonie of our afec∣tions, by reason▪ is a pearle & a precious Iewel so rare & ex∣cellent, that it can nether bee sufficiently commended, nor worth••ly esteemed: al humāe things do faile and decai••: virtus clara aeterna{que} habetur. Virtue only remaineth for e∣ver, an honour for youth, a crowne for age, a comfort in prosperitie a succour in aduer¦s••••e: delightful at home, not

burthensome abroad. Vir∣tue can neuer suffer shipwrak or be burnt into ashes no more then the Romane Syndon; yea not so much, as appeareth by Aristippus his shipwrack, & Stilpon's courage at the burn∣ing of his Cittie Megara, by Demetrius.

Virtue is so pleasāt to him that hath once attained vnto her, not only by a firme hope of life to come, but also in her admirable & glorious effects in this world: that the plea∣sure surpasseth far the pains, which any man can endure to search ster her.

A man endued with reasō is able to suffer paciently the rack the genne, and al sorts of torments, and to comforte himselfe in the midst of his mi∣serie, ether by his innocency, or by the displeasure of his of∣fence, for which hee feeleth himselfe punished, as is evi∣dent not only by Ciceros his doctrine, and Cleomenes his calling out against Theryclon, who councelled him to stab and kill himselfe after his o∣verthrowe by Antigonus (a sē∣tence worthie of obseruatiō) but also by Socrates and Se••e∣cas his patient suffering of

death. Reason stayeth the minde to complaine, as the hand stoppeth the mouth to cry.

The one lifteth vp a mans minde in al purenes, innocē∣cie and sinceritie vnto the heauens, like the true daugh∣ter of light, as Empedocles calleth her.

There is truly I knowe not what kinde of congratu∣lation, of wel doing (which re∣ioyceth vs) in our selues, & a generous ••ollitie that accom∣paneth a good conscience. It is no smal pleasure for one to feele himselfe preserued frō the contagion of an age so in∣fected as ours, and to saie to himselfe, could a man enter, and see euen vnto my soule, yet should he not finde mee guiltie, ether of the aflictiō & ruine of anie body, nor culpa∣ble of enuie and reuenge, nor of publik offence against the lawes, nor tainted with inno∣vation, trouble or seditiō; nor spotted with falsifying my word. I haue alwaies liued vp∣on my owne, nor did I euer make vse of anie poore mans labour without reward. These testimonies of an vnspotted conscience are very pleasing.

PLutarke one the other part, & dayly experiēce teacheth vs, that vice is more hidious and ougly, then any man is able to conceaue in mind, much lesse expresse with hand: It is an vnpleasant walking mate in companie every where; because it is prae¦sumptuous & doth nothing but lie. At table it is a gluttō, as in the bed it is verie trou∣blesome, and ful of greife, sor∣row, & sinne, pricking a mans conscience, & alwaies break∣ing

him of his swetest repose.

VVhere vice is a perfect worker of iniquity it wrapeth a man into al kind of miseries, and bringeth desolatiō in this life, and priuation of life to come, as it turned Nebuchad¦nezar,* 1.3 who was a man, yea a King into an oxe, Therses in∣an hogg: Acteō into a stag &c

But if vice dwel in place of vertue, yee cānot see or ima∣gine on action in a mans man¦ners, where this tyrant raign∣eth not absolutly: It is impo∣sible to keepe a furious man that hee breake not forth in∣to an heape of iniuries & dis∣pites against his persecutor: or* 1.4 a Russian to hinder himselfe frō speaking bandily, or aflat∣terer from making, false and light promises: insomuch that vice forceth the minde more which it possesseth, then com∣pulsion doth the bodie, yea then death it selfe.* 1.5

The other, like the false daughter of darknes, and the diuil, preacheth nothing but the flesh, lust, & the burying of soule and bodie into an E∣picurean voluptuousnes.

Evil doing leaueth as it were an vlcer in the flesh, a repen∣tance in the soule, which still scratcheth and tormenteth it selfe: for reason defaceth o∣ther gre••fes and sorrowes, but engendreth those of repen∣tance: it is the more irksome, because inwarde, as the colde, & heate of agues is more of∣fensiue thē that heat or cold, which commeth outward. In a word a minde set one wick∣ednes, may happily arme it selfe with securitie, but shee shal neuer guerdon her selfe with this selfe ioying delight and satisfaction, albeit it bee neuer so hard lulled a sleepe. Therfore I wish you to flie from it and cleane to Vertue in directing your whole thoughts, words, and workes, without al feare trouble, or vexatiō in mind, vnto Gods glorie, & your owne salvatiō.

Chapt. 2. Of Prudence ingenerall.

ALbeit Vertue be euer but one, and alwaies per∣fectly accomplished in her selfe; neuerthelesse because our imperfection is not able to attaine to an absolute perfection, & that in euery good actiō, there appeareth euer some particular vertue more e∣minent, then the rest: so that according to her diuerse proprieties, and different inclinations of the persons, the Philosophers haue deuided her into foure princi∣pal parts, naming them, Prudence, Iustice, Temperance, and Fortitude.

Prudence being the Queene and Soveraigne Ladie aboue the rest of the vertues, with good reason should haue the first place, seeing that without her, there is nothing pleasant, agreeable or wel done. Shee is the salt the seasoning, the Rule and square of al our actions: Shee is the eie (as Bias said) that sees al things past, pre∣sent, and to come, making her vse wisely of all three, in keeping her selfe from the snares of her enemie Im∣prudency, which goeth about craftily to catch her, and to cause her to saie shamefully Non putavi.

O deare Prudence, how necessary art thou for our life and conuersation! fooles repent that they haue not followed thy waies: the miserable are sorie that they o∣bayed not thy direction; and they who are happy attri∣bute vnto thee the vertue of their cōtentment. It is by thy fauor O Prudence (vnder God) that Kings raigne,

that Dominions are established, & Magistrates ordai∣ned, and policie authorized: It was thou that madest God giue this testimonie of the Kingly Prophet; I haue knowne David the sonne of Ishai, to bee a mā according to mine owne heart, in wisdome & magnanimity. Thou* 1.6 causedst this same David to be pleasede with Ionathās kindnes, and suspicious of Sauls wickednes. It was thou that placedst Ioseph to be a President in Aegypt, Satur∣nus in Sicilie, Cadmus in Beotia, Triptolemus and Ceres in Sicilie, Bacehus in the Indies, Ianus in Italie, Pompili∣us at Rome, & Vlysses euery where. By thy fauor Nestor was more esteemed among the Grecians, then the fu∣rious Aiax, yea then the victorious Achilles himselfe. Contend then al yee yoūg Nobles to haue this Queen for your wife, and a prosperous guide in al your actiōs, as wel publike and common, as particular. Shee wil shew you how to conuerse abroad in the world, and to behaue your selues with your acquaintance, and fami∣liars at home.

Chapt. 3. Of common behaviour towards all sorts of men.

MY first aduise and general foundatiō of all good behauiour in conuersation is that you take dili∣gently heede not to make your selues slaues or subiect vnto any certaine particular humors, which is a token of selfe loue. Whosoeuer is thus captiue, hee must needs suffer much paine. Istud est sapere, qui vbi∣cun{que} opus sit, animum possis flectere. It is great wisdom

for a man to accommodate himselfe and to frame his manners apt and meete for al honest companie, and so∣cietie of men: as to shewe himselfe discreet among the* 1.7 wise merry with those that are merry: & to mourne with those that mourne, to yeelde sound reason in weightie matters, & pleasant conceits in light trifles. The best wits are most vniuersal, & plyable to al sorts of people. It is a most rare quality in a Noble man to be commō, that maketh him imitate Gods goodnes, as it made the* 1.8 ancient Cato to be praised, who had a spirit so framed to al things alike, as if he had only been borne for that, which he went about to do. This maketh those famous captaines Epaminondas, Scipio, Laelius, Agesilaus, and* 1.9 the Corypha••s of Sages amongst the heathen to be no lesse renowned for their dancing, singing, gathering of cockles, and riding vpon a staffe with young children, then for their glorious victories in the warres. This is in some manner the Phyronian Ataxaxie, the Acade∣micke Neutralitie or Indifferencie, wherof proceedeth Pythagoras his soveraigne good, and Aristotles Magna nimitie to admire or wonder at no thing.

Nil admirari prope res est v••a Numici,* 1.10 Sola{que} quae possit facere & servare beatum.

Is it not a strange thing to see a mā that had rather im∣prison himsele in the bonds of his own corrupt affecti∣ons, then to liue at libertie, and to bee able to behaue himselfe alike euery where. Surelie we may crie out more iustlie then Tiberius did, O homines ad servitutē nati! what wonder is this, that a man wil haue his bo∣die, his goods, and al that he hath at libertie except his spirit, which is only borne to liberty? Hee wil vse that

which commeth out of al the coasts of the worlde for the nourishing or adorning his body, but neuer make his minde the better; thinking and saying with the ig∣norant of his owne village, that al the world cannot af∣ford the like.

Hippomachus knew the good wrestlers only by their going through the street, as Lysippus carued a Lyon, seeing but one foot: so many men seeing you passe by thē, wil cōceiue presently a good or bad opiniō of you. Wherefore yee must take very good heed vnto your feete, and consider with what grace and countenance yee walke, that yee go not softly, tripping like a wantō maide, nor yet striding with great long paces, like those Rhodomonts and Kings in Stage-plaies. Walke man-like with a graue ciuil pace, as becommeth one of your birth and age. Away with all affectation, either in hanging downe your head, as Alexander did, or stoo∣ping for greater comlines, or bending your body back∣ward. Many are so mōstrous in their manner of going, that they must needes either bee nodding with their head, shaking of their shoulders, playing with their hands, or capering at euery step with their feete, rouling from side to side, like a Turkey Cocke. As they goe through the streets, yee shal not see them goe for∣ward one step, without looking downe to the rose vpō their shooes; or lifting vp their hand to set out their band, as if it were in print; or setting vp the brimme of their hat, or doing some such apish toy: whereof I coū∣cel you to beware, if you would not be mocked with them.

Be lowly and humble vnto al men, and the greater

your quality is, the more honorable shal your humili∣tie bee vnto your selfe: which aduise I recommend so much the more, because I see so manie of our young Nobles deceiue themselues herein, thinking that wee are bound to respect and honour them in all deuotion and seruice, & that they are not tyed to anie recipro∣cal courtesie, as if it were possible that they could stād of themselues, and vpholde their Imaginary and fanta∣stical greatnes without vs. For my part I can neither honour nor respect such persons, that thinke vs obli∣ged to their fauor, if they answere the humble affection of a Gentleman, or anie other man of merit, with a signe of their eie, or a nod with their head. The dogs of Corinth barked euer against the prowde and glorious folkes, and fawned vpon the humble: The Thracians contemned Lysimachus his pride, & Demetrius his vn∣supportable vanitie. Marcus Antonius his disdeining of the Romanes brought him vnto such an end, & was the chiefe cause of his ruine. Manie there be, who dis∣semble their disdaine vnto a fit occasion to pay you home againe with profit, & to render you the like with aduantage. And seeing it is not comelie to see a young Gentleman hold continuallie his necke stiffe, neither turning his head this waie or that way to looke vpon those who salute him, no more thē Constātius the Em∣perour did, who would not once swaie with his coach, I advise you to look vpō those whō yee salute, modestly in the face: for those halfcaps & salutations which you make for fashion sake, turning your head to the other side, take no effect.

A facil accesse and a gracious countenance engen∣dreth

a great fauour in euerie mans minde towardes you: and there is nothing that winneth so much with so little cost, whereas when yee studie to mainetaine a counterfait grauitie and a grimme countenance, as if yee were a Senatour of Venice, then euerie bodie fly∣eth & feareth to haue any thing to doe with you, more then with so manie Menedemi and Demeae. Therefore studie to shew your selues Mitiones with a ful perswa∣sion,* 1.11 Facilitate nihil homini esse meltus. It is not thanke worthie to haue your doore open to admit a man in your chamber and to keepe your countenance shut to receiue him: So we see Atticus before the first view betweene Caesar and Cicero, did seriouslie aduise Cicero touching the composition, and ordering of his counte∣nance and gesture.

To conclude this general behauiour, me thinkes it is a fit & wel made garment of the minde, & should haue the conditions of a garment, viz. that it be made in fa∣shion, that it be not too curious, but shaped so, that it maie set forth anie good making of the minde, & hide any deformitie: and aboue al, it ought not to bee too strait by reason of exercise or motion.

Chapt. 4. Of your behaviour at Court.

IT is a token there is smal courage in a Noble man, whē he is neither knowne of his Maiestie, nor of his Highnesse by name or person, which moueth me to appropriate the first Chapter of special & limited con∣uersation

vnto your behauiour here, as the principall, and chiefest priuate companie, that anie man can bee in. For I may more properlie cal it the Epitome of the general, in respect that a man maie learne here within the circuit of their Maiesties pallaces, that which ma∣nie men wander through the whole world to see.

Your first dutie therefore in presenting your selfe in either of their presēce is, to bow down vnto the groūd* 1.12 in token of subiection and humilitie, as Abraham the great Patriarch did vnto his three guests▪ and as that* 1.13 man kneeled, who did meete our Lord Iesus. And that the best of you shoulde not refuse it, looke to a Kings* 1.14 owne example, who rose frō his throne to meete B••th∣sheba,* 1.15 & bowed himselfe vnto her: so did Abigal light of her Asse, and bow her selfe to the grounde vnto Da∣vid. If example of Kings and other great men wil not humble your hart and your knees: harken how the an∣cient law Iubemus commaundes you to doe it, verse.* 1.16 Nostram Clementiam adorare iubemus. And in sundry other places the law wil haue you adorare, that is, to honour his Maiestie, with that submission which yee vse ad orationem, that is, vpon the knee. Reason also would teach you this submission without murmuring. For your life, lands, and goods being subiect vnto his power, who should thinke to refuse kneeling, & chiefly when he begges or sues for anie thing at his Maiesties hands?* 1.17

Pars tibi pacis erit dextram tetigisse Tyra••nt.

Hauing thus kissed their Maiesties hands in all duti∣ful humility, -gratus{que} dares cum dulcibus oscula verbis, J wil not councel you to sue, to be in their fauour, or

to creepe in to bee a Courtier by flatterie as Clesi∣phon vsed to do in euerie thinge, so that when the King had a sore eie, hee would put a plaister vpon on of his eies, and fained to stumble at euerie bancke, and to halt with K. Philipp; but with ingenuitie, modest and honest behauiour, & diligent attendance. Howsoeuer they vse you familiarlie, beware of making your selues too homelie: containe your selues within such an vni∣forme respect, and dutiful reuerence vnto their sacred person, that they maie not iudge ether by your coun∣tenance or actions, any misbehauiour or vanitie; not i∣mitating those, who are rauished and bereft of their right sences for ioie that they haue the Kings or Prin∣ces eare, gazing and staring round about them, if anie man perceaue them to inioy this felicitie, when they should haue their whole mind fixed and bent to heare their Maiesties, and to bethinke themselues of an wise answere. If yee see that you are in fauour & credit with them, and that you haue a more free accesse vnto ey∣ther of them then others, who perhaps are a good as your selues or better, be not a whit the more proud & disdaineful, but behaue your selues so discreetlie, that whē you finde any of them in your way, you passe not by them with state, but saluting and entertaining them most curtuously, by little and little, withdrawe your selues, as if they tooke no notice.

I wish you not onlie to shew your selues courteous towards your companions, but also to euerie honest man of good deserts. Albeit his coate be not so gay, nor revenues so great as yours; perpaps his merits are better, and his wisdome greater, and when occasion

is offered, wilbe more able to discharge a good peice of seruice to his Prince and Countrie: for Fortune is blinde, and knoweth not vpon whom shee bestoweth her goods. If you haue on of your neerest freinds, that is a great courtier, bragg not with a disdaine of o∣thers: labour rather to gaine al their fauours and loue; otherwise at the change of court (cloak your pride ne∣uer so wel vnder a fained and crafty humilitie) they wil reiect you with contempt. Wherby remembring with my selfe that the Image of Fortune was made of glasse, to represent vnto vs her fragilitie, and that the fauour of Princes ebbeth and floweth; J desire you to behaue your selues so modestlie, that nether your ad∣uancement maie be enuied, nor your debasing laught at. Winn to your selues the loue of al men, while your fauours are prosperous; and cheifly if you be raised by his Maiestie, and borne of meane parentage. Remem∣ber Archidamus his answere vnto Philip after his triumph at Cheron, that if hee would measure his sha∣dowe, hee should not finde it an ••aires breadth big∣ger, or longer then it was before his victorie. Read also Crinitus his fable betweene the little gourd, and the* 1.18 great pine tree, together with Horace his 4. Epod. vn∣to Maena Pompeius his freeman. Imitate the Romans according to Scipio's saying: who vsed, ne{que} si vincan∣tur animos minui, ne{que} si vi••cant secundis rebus insoles∣cere: Or else Philip his example, after hee had wholie ouercome the Athenians: Nec tamen amicis visusest exultasse (saith the Latine historiā) nec inimicis in sul∣tasse. Jn prosperitie and adversitie they behaued them selues alwaies alike.

Which a generous and Noble courrage should euer doe. For to be deiected and in little fauour with his Prince, should noe more breake a corragious and va∣liant hart, then those rods hurt the Noble Persians skins, which whipped their cloaths in steed of their bo∣dies. A generous spirit wil resist al encounters as con∣stantly, as the Rocks do the waues of the great & tem∣pestious Ocean: Yea a vertuous minde is able to draw consolation and contentment out of al these discon∣tents & miseries, as the Bee sucketh hony out of time, which is bitter vnto our tast. J ende therfore with that golden sentence of Euripides, so much vsed among the Latine Poets▪ as worthie to be printed in al mens breasts.

Quicquid erit superanda omnis fortuna ferendo est.

* 1.19

Chapt. 5. The manner of reuerence making.

SAlutation is the first point of curtesie in our pri∣vate conversation, which nowe is become so full of ceremonie and vanitie, that it is verie difficult to giue anie aduise herein, the world is so blinded with these complements, false offers, & promises of seruice, with hyperbolical and hypocriticall prayses to euerie mans knowledge, aswel his that heareth & receaueth them, as his that presents them. Jt is like an agreemēt made betweene them, everie one to mocke and scoffe at an other, and yet to say, I thanke you Sir for your cur∣tesie, when hee neuer beleeueth one word of al, more

then the other thinkes hee doth. This is the wisdome of the world to the hurt of conscience, and oftentimes to the hurt of health, and hinderance of their busines. Jt is one of the Courtiers miseries, who are Jdolaters of Ceremonie. J confesse that you must cōforme your selues somwhat vnto rhe world, and that which com∣monlie is vsed, but J wish yee performed it in such a generous and free manner, that euerie man may know yee can vse al these vaine complements and ceremo∣nies, but that yee will not bee bounde to doe them, or make your iudgment and wil slaues vnto such vanitie: that yee omit to do thē, not for ignorāce or disdaine of others; but that yee account no more of such vanitie then yee should do; that yee are able to lend your selues sōetime vnto the world, but neuer to giue your selues wholy to it. If my aduise could serue any thing at al to amende such abuses, and those apish toies of bowing downe to euerie mans shoe, with I kisse your hands Sir, and I am your most humble servant, I would retaine ei∣ther our good olde Scottish shaking of the two right hands togither at meeting with an vncouered head; as we learned first of the ancient Troians Aeneas, and his companie, as we may read in many places of Virgill.

Accepit{que} manu, dextram{que} amplexus inhaesit.

* 1.20 Or els if the French fashion please you better, I wish that yee kept the old manner also (for we haue too ma¦nie* 1.21 new French toies) which was thus: adorando totum corpus circumagebant, dextram ad osculum referebant, genu te••us manu demissâ.

The vncouering of the head which is cōmon to thē both & first to be obserued, signifieth that we wil obey

his commandements, and yeeld him al authority over vs, we honour him so much. The bowing of the knee declareth that we submit our selues vnto him, & that we wil not remaine equal, but wil humble, and make our selues inferiour: for which cause we kisse our hand, and put it vnto his knee, as vnto the place of honour, whereupon we place the affection of our reuerence, & also to staie him, as it were, through courtesie, not to bow himselfe vnto vs. But when wee ioine hands togi∣ther, it is a token of friendship, as appeareth by Caius Popilio, who refused Antiochus hand, and many other* 1.22 such examples. When the superiour presents his hand vnto the inferiour, he giueth him an assurance of his good wil, and a token of his fauor, as Virgil testifieth,

—dextram, haud multa moratus Dat ••uveni, at{que} animum presenti pignore firmat.

And the inferiour receiuing the superiors hand, & of∣fering him his owne, would saie thus much vnto him, by this little part of my body I make you master of the whol; as Lawyers in giuing an handful of grounde put a man in possession of the whole peace. It is also a signe of childrens affection towards their father, whē they giue their hands.

—dextrae se parnus Iulus Implicuit, sequitur{que} patrem non passibus aequis.* 1.23

For my part I thinke that an handful of our old friend∣ship, is worth a whole armeful now, as we vse to em∣brace in our common salutations: wherof I can render no other reason, but custome. Howsoeuer it be I wish you to obserue one of these three manners of salutatiō; yet with diuersity, according to the dignity of the per∣sō: for

if you omit them al, it is an euident token of little good wil towards your friend or acquaintance, and in place of amitie, enimitie wil take possessiō.

Chapt. 6. Vnto whom you shoulde giue place of Duty.

OVid in marrying Reuerēce with Honor, in these* 1.24 few verses,

Donec Honor, placido{que} decens Reuerentia vul∣tu, &c.

teacheth vs, that the one can neuer bee without the o∣ther, no more then a woman can be a wife without her husband: and that yee should honor those vnto whom yee doe Reuerence, and by consequence yee shal bee honoured your selues. For honor is like a man looking in a glasse, or a shaddow, that flieth from him that fol∣loweth it, and followeth him that flieth from it: so that it is not in his hand who is honoured, but in the hearts and opinion of other men, who either haue seene his merits, or heard of his renowne, and good reputation, albeit they be distant manie thousand miles from him. He therefore that would be honoured, let him honour others, as Caesar, who to maintaine his owne Image, e∣rected and conserued very curiouslie that of Pompeius, whom he hated mortallie (as al men know.)

On the other side, I wish you who are honoured, to refuse it modestlie, and to refer it back againe vnto the honourer: which shal encrease your honour the more. Vter{que} pari cupiditate diverso itinere ad gloriam contē∣det;* 1.25 alter dum expellet debitos honores, alter 〈◊〉〈◊〉 ••fferet.

Least yee should pretend some excuse hereafter, by reason of ignorance in these ceremonies; I desire you to cōsider wel the most honorable places, & vnto what persons yee are bounde of dutie to giue them: Who maie rightly challenge them to your dishonour, as yee dishonour your selues alwaies, when yee take place a∣boue your betters.

I thinke the first place in al companies the most ho∣nourable, according to Caesars wish, that desired rather to be first of a Village, then second at Rome. My reason is, that another mans precedency is troublesome vnto vs, when we stand, & hindereth our sight, as when wee sit we would haue elbow roome. But what needeth reason, when the holy Scriptures verifie, that the first* 1.26 place is most honourable, in condemning a too great desire thereof, among the Apostles themselues?

Yet I am not so forgetful, but that in Scotland we esteeme the midst the most honourable place, after the old custome of the Medes, when there standeth three or more togither; and thereof may be alleadged some reason. Because he who is in the midst, heareth the cō∣panie best, & is best heard of them when hee speaketh: and I thinke it maie be accounted also the most hono∣rable place when we sit at table, if we wil beleeue Vir∣gill, who discharging the duty of a Master of Ceremo∣nies, placed Dido in the midst of the table, in that feast which shee made vnto the Troians.

—aulaeis ••am se Regina superbis* 1.27 Aurea composuit spondâ mediam{que} locavit.

But to know the first and most honorable place in wal∣king in a chamber or hal, I thinke the neerest place

to the fire in winter, and the aire in sommer is the first so that the doore be before his face, whom you would honour. For the persō honoured, should see before he be seen, least he be takē vnawares as Maeris was.

Quem lupi videre priores.

* 1.28 And as in saluting, or meeting with a friend, his right hand lieth to your left: so in a house that place which is at your left hand in your entrance, and so consequent∣lie going through the whole house, is to be accompted the most honorable place; as we see the like in a coate of armes, or in the leafe of a booke, the heauen, and al other things; their right side is euer towardes our left hand. In like manner in going or standing in the street, the wal is thought the most honourable place, (if the street be not rigged) as drawing nerest to the principle of honour, which are the houses. But if there be two in companie, alwaies giue the right hand vnto him, whō yee would honour, as submitting your selues.

Nowe as for those persons vnto whom, (as I said) yee must of duetie giue these places of honour, knowe that a priuate person is bound to honour those who are publike, and in office, both by Gods law and mans lawe. Sunt enim vindices iniquitatis. After this consideration the father shoulde giue place vnto the sonne as Pha••orinus the philosopher saith, and the ex¦presse* 1.29 lawe commandeth: nam quod ad ••us publicum pertinet, nō inspicitur▪ patria potestas. The sōne should goe before his father, and if hee doe not, thinkinge to shewe himselfe modest, hee wrongeth the publike, whose authoritie and person hee representeth. Who∣soeuer would be confirmed by example, let him reade

howe Fabius Maximus his sonne (who doubtlesse was wel acquainted withal the points of honor) caused his father to alight of his horse: & consider the olde mans ioieful words, for his sonn so doing. And Jwish him to read that roial act of the worthie States mā Don. Iohn King of Arragon, father vnto Don▪ Ferdinando King of Castile: who meeting together at an assēbly in Vic∣toriâ, would not suffer his sonne to kisse his hand, nor yet to giue him the vpper hand at their going through the Cittie; and as hee peceaued his sonne melancholy for the matter, Sonne (saide he) you who are the cheife and Lord of Castile, wherof we are descended, should ac∣cept of vs that honour, reuerence, and seruice, which appertaineth vnto you: in respect that our duty towards you, as our King and superiour, is farr aboue that, of the sonne vnto the father.

Wherby wee maie gather, that not onlie a priuate person, should giue place vnto the publike, but also, that antiquitie is to bee obserued in precedencie; for hee gaue place not onlie vnto his sonnes superioritie, but also vnto the antiquitie of his crowne, they being both Kings: so that you see that Noble men of the most ancient house, yet younger of yeares should goe bee∣fore those of later standing, albeit the persons them∣selues be elder of age, otherwise althings would grow in to a confusiō, & disorder; euerie man thinketh him∣selfe as worthie of the first place, as another. I see noe reason, whie one whose predecessors haue maintained their Nobilitie, with vertue and honor, & haue passed through so manie incumbrances of fire, sword, warrs, and the changes of Fortune, yea that haue stood stout∣lie

and fought against Time (which consumeth and deuoureth al things) keeping euer his ensigne in his hand, should not haue precedency and place of honor before him that is but a younge souldier, and hath not almost beene at one skirmish. Nature somtime forc∣eth and employeth her whole strength in the bringing forth of a rare spirite, who shal haue no brothers or sonns like vnto himselfe. She had lead her rest al at that time: or else a man might haue performd some on ge∣nerous and valiant act, wherby hee may merite to be made Noble, & al his life time after do nothinge wor∣thie of his▪ Nobilitie. As for example Manlius Capi∣tolinus* 1.30 saued the Capitol, and did a most excellent act, in deliuering Rome from the French furie, but there was al his vertue, as was euident by his fal frō the place of his honour.

Vinite falices▪ quibus est fortuna peracta Iam sua; nos alia ex alijs in fat•• vocamur.* 1.31

Neuerthelesse I would councel you that haue the prerogatiue by right, that you refuse it euer with mo∣destie. For it is a great wrong to use alwaies the rigour, and extremitie of your right, according to the com∣mon sentence in Lawe schooles, s〈…〉〈…〉 ius s••mma iniuria: so that you turne your right into a wronge, if yee accept it alwaies, and that prerogatiue which yee had before, by antiquitie of race, by vaine glorie con∣trarie to al honour is changed into an iniurie: which oftentimes cannot be satisfied, but by the law of arms.

My last aduise in this point is, that yee honour strangers, and those whom yee invite, or that come to visite you in your houses, if their qualitie bee not too

farr inferiour to yours: I neede no other lawe or reasō to establish this councel, then his Maiesties most wise & skilfull example, which maie stande for an infallible rule vnto your posterity in the duty of ceremonies. He most honorablie (as yee did al heare or see) entertained the King of Denmarke, alwaies giuing him the vpper hande, as in that glorious going through the Cittie of London the last of Iuly. 1606.

Chapt. 7. How a Noble man should speake.

HEtherto I haue shewed you al the parts & mem∣bers of courtesie, but as a dead man, or as a bare Anatomy, consisting of bones and sinewes; and therefore now we must put a spirit and life into them, to moue al those parts in cōly order, which is speech. Without this al your courtesies and reuerēces, are but shaddowes and pictures. Speech is the image of the minde, and messenger of the heart, whereby al that is within a man shewes it selfe. Therefore Socrates said vnto the child, Loquere vt te videam▪ speake that I may know thee. As we iudge of mettals by the sound: so doe we best discerne of a man by his speech▪

—sonat vitium percussa maliguè Respondet viridi non cocta fidelia lim••.* 1.32

Of al the parts of the body, which appeare vnto vs out∣wardly, the Tongue is neerest to the hart by the roots, so speech followeth next vnto the thought: for of the aboundance of the heart the mouth speaketh. When you

haue saluted your friend, I meane not that yee shoulde stande still dombe, admiring his or your owne braue cloathes, as the Peacocke doth his faire feathers, or to beate your bootes with a rod, bite your nailes, chew a tooth-picker, and talke only of your horses, hounds, of your losses at dice or cardes or any such cōmon place. But I would haue you to speake, yet little, and wel. I de∣sire you to speake little, because, as yee shut your eies, when yee would hit the marke, to gather & collect to∣gither your visual spirites that are dispersed abroade o∣therwaies: so doth our minde scatter it selfe in manie words, and by silence becomes more prudent. For this cause Nature hath doubled the organs of the foure o∣ther senses, and giuen vs but one tongue, and that in∣closed within the teeth and lips, betweene the braine & the hart, seruing as their trunchman, hauing aboue it the instruments of al the rest of the senses; to the end it put foorth nothing before it take counsell of the saide senses; and of the vnderstanding & reason, placed with∣in the braine. Therefore Homer had good reason to e∣steeme Menelaus, Nestor and Vlysses: who were slowe to speake, to be the wisest among al the Graecians, as he accounted Thersites their foole for his babling.

Your qualitie being aboue the common, I wish that your speech were also not popular; and with foolish af∣fectation and verbal pride, not ful of triuial words, but plaine and perspicuous, as flowing from a natural foū∣taine of eloquence; not Pedantike or ful of ink••horne tearmes: but souldier-like as Sueton saith Caesars was.* 1.33 For the armour that glister for brightnes, besides that they hurt as wel as the rustie, they dazell the sight also:

so an eloquent speech is vnderstood as wel as the com∣mon talke of the village, and pearceth and perswadeth the heart of the hearer besides.

—Veluti magno in populo cum saepe coorta est Seditio, saeuit{que} animis ignobile vnlgus:* 1.34 Iam{que} faces & saxa volant: furor arma ministrat. Tum pietate gravem, ac merit is si fortè virum quem Conspexere, silent: arrectis{que} auribus astant. Ille regit dict is animos, & pectora mulcet.

Wherefore if Nature haue denied you a tunable ac∣cent, studie to amend it by art the best yee maie: & to put a distinction betweene your discourses and a Scy∣thians, a Barbarians, or a Gothes. For it is a pitty when a Noble man is better distinguished from a Clowne by his golden laces, then by his good language.

Speake not al alone, nor interrupt not others in their speech: but heare patiently awaiting your turne. For a man of vnderstanding is cold in spirit, and there is* 1.35 more hope of a foole (as the wise man saith) then of a mā hasty in his words.

Forasmuch as Speech is only an instrument, wher∣by we communicate our wils & thoughts vnto others, I desire that it be alwaies true. For as Democritus said, speech is but a shaddow of the effect, as if he woulde haue saide, that it ought simply to follow the plaine meaning. And the Diuines vpon the 32. Psalme and o∣ther places shew that the Analogie of this word speake in the Hebrewe phrase importeth a signification both of speaking and thinking; to declare that we ought not to speake otherwaies then we thinke. He that doeth it betraieth humane society, and gaineth for himselfe ne∣uer

to be beleeued: which the Indians perceiuing verie wel, neuer suffered that man whom they found once to lie, beare any office amongst them: neither are they worthy to rule in anie common-wealth: seeing when a man lieth he looseth the forme and shape of a man, & becommeth a brut beast, as appeareth by the image of Pan painted by the Poets.

Who would not maruel with mee to read of those* 1.36 men in a South Ile, who had cloauen tongues natural∣ly, wherby as with two diuerse tongues they expressed two diuerse conceptions, & would entertaine in speech two men at one time, the one with the right side of the tongue, and the other with the left: yea answering to the one mans questions, and demanding of the other, as if the two tongues, had bin in two diuerse mouths. But are not manie men in this Ile worse, and more mi∣raculous, that with one tongue wil speake two con∣trarie things? With the vpper side of the tongue they wil speake truth, with the lower, lies: with the one part they wil professe freindship in prosperitie: with the o∣ther hatred in aduersitie: with the on they flatter, with the other they calumniate.

I would haue you assured and not amazed in your speech, alwaies respecting the persons with a comly & modest reuerence, vnto whom you speake. If it be vn∣to the King or the Prince, then you must double your respect, and haue a little courage, and a firme resolued iudgment not to wauer in your answers. Cal them al waies by the honorable title of Maiestie or Highnes, as yee maie read that Abigal called David Lord at eue¦ry* 1.37 word: yea fourteene times to gether in that small

speech shee had with him.

If an ancient graue man speake vnto you, or on that is better then your selfe, harken vnto his words with re¦spect, rather like a Scholler to learne, then to a compa∣nion, whom yee maie contradict. But if you speake vn∣to your companion, it is noe great fault if yee be more familiar, and free in your talke, alwaies abstaining frō mocking and scoffing one at another; which fitteth a foole, rather then anie well nurtred Noble man.

Applie euer your words to the capacitie of thē you speake vnto: for I thinke hee plaieth but the pars of a selfe conceited foole that sheweth himselfe eloquent to them that vnderstand him not. Somtime a mā must seeme ignorantt, hat hee maie be accounted wise.

Men of qualitie should neuer disbase themselues to talke of things done in the Cittie in the market place,* 1.38 as you maie read in Theophrastes, nor speake of trifles and what they haue obserued at a plaie: al these are to∣kens animi otio abundantis et abutentis.

Bee wel experienced in things you would speak of: for to talke of warres as Phormio did in Hanibals pre∣sence, or being but a souldier to sound the depth of Sci¦ences, is alwaies ridiculous. Quite not the honour of a braue Captaine to attaine vnto the name of a bad Po∣et as Dionisius did: nor yet being a good physitian seeke* 1.39 not Perianders praise with Archidamus, otherwise you wil not bee more spared and free from boies mockes, then Megabisus was in Zeuxes shop.

Nauita de ventis, de ••••uris narret ••rator.* 1.40 Enumeret miles vulnera, pastor ones.

And so I change words with silence

Chapt. 8 In what things hee should keepe silence.

ANacharsis the Philosopher considering that a man may vtter that which is vnspoken, but can∣not cal back that which is vttered, euer when he slept held his right hand vpon his mouth, and his left hand vpon his priuie parts, thinking that the tongue had need of a stronger stay, and a surer watch then Na∣ture. Wherfore I thinke that Pythagoras had good rea∣son to teach his schollers, first how to be silēt as Lycur∣gus commaunded the Lacedamonians to make silence the first lesson for their children. And Epaminondas is* 1.41 worthily praised of Pindarus for holding his peace as Zeno did in Athens, and Damarathus at a greate feast. But if you woulde know how profitable a thing silence is, and how hurtful pratling hath, and euer shal be, read Plutarch his booke of Babling, his Treatise of Isis & O. siris, his 8. symposiac, prob. 7. Gell. his 11. booke chap. 10 Plin. 3. chap. 5. & 28. togither with the 6. chapt. of Sa∣lomons Proverbs, which I leaue to your owne diligent consideration, to shew you in what matters chiefly you should be silent.

And to begin with Gods owne commandement Thou shalt not take the name of the Lorde thy God in vaine. as commonly Courtiers doe tearing & tormen∣ting his body more grieuouslie in their dayly commu∣nication then the Iewes did in his passion. They thinke their speech sauoureth not except it be (as it were) sea∣soned

with horrible oaths, as by the holy bloud of Christ his wounds, his body, which for our redemptiō painefully suffered, his glorious Heart as it were num∣bles chopped in peeces, and which astonisheth me to write, by Gods Soule, which is incomprehēsible & not to be named of anie creature without great reuerēce. These and such like oathes are their Gunnes wherwith they thunder out threatning, and terrible menaces, when they are in their furie at dice, cards or at anie o∣ther such damnable games. It was not without a mys∣terie that the rich mans torments are inflicted vpō his* 1.42 tongue: nether is their anie maruel that Prognes tōgue was cut out, and Nicanor's deuided in little croomes amongst the birds, and that Senacherib was cruelly put* 1.43 to death by his owne children.

Let no corrupted speech proceed out of your mouth nor baudie talke: Evil words corrupt good manners.

Take heed that you speake not of the state, nor of Statsmen but wel to the purpose, reseruing euer more within your breast then you carrie vpon the the tip of your tongue. For the contēpt of the Magistrate is the* 1.44 note of a reprobate. Blaze neuer anie mans secret, nor speake of that which discretion commandeth you to conceale, albeit it was not commended to your si∣lence. And speake neuer but honourablie of those that are dead or absēt, albeit many viperous tōgues do, like those mastife curre dogges, that are verie keene in tea∣ring a dead boares skine about the gates, which they durst not looke vpon when it was aliue. Their own de∣serued commendations are soe few, that they dare not attribute none to anie other, but thinke themselues

disgraced when anie is praised. Nether shal you make anie report of that which you heare spokē in anie mās absence: for the reporter is euer blamed when there chanceth anie hurt, and often hated by him, whom he thought to haue pleasured by his report; in so much no man desireth to heare that which greeueth him, vn∣der whatsoeuer shadow or appeareance of freindship. Yet if anie worde of offence be spokē of purpose, to the end you should advertise your freind thereof, I advise you to replie presentlie for him in his absence, & to de∣fende his quarrel, rather then yee should be a Relator. The best is neuer to speake of them that are absent; for sometimes you may praise men without iust desert, or dispraise them, not knowing what they are. As for your selfe and your owne actions I counsel you neuer to speake of them, in shewing what dangers, hazardes, and fortunes you haue escaped, or what valiant acts you haue performed: for other men perhaps, delight not so much to heare of them, as you doe to talke of* 1.45 thē. Deforme est de seip so praedicare, falsa praesertim, & cum irrisione audientium imitari militem gloriosum.* 1.46

Dicenda tacenda{que} calles.

Chapt. 9. VVith what company you should converse.

COmpanie changeth mens manners, as the fish* 1.47 Polypus doth her colours, according to the neerest obiect thervnto. Wherfore me thinkes that Charondas punished iustly those for wicked men;

whom he foūd in bad company. He that toucheth pitch* 1.48 (saith Iesus of Syrach) shalbe defiled therewith, and hee that keepeth company with the wicked shal hardly es∣cape without blemish, ether in life or credite. Therfore it was not lawful for the Israëlits to associate thēselues with the Cananites. And Abraham was commanded* 1.49 to depart out of Caldea, Lot and his daughters from So∣dom,* 1.50 and the congregation of God from the tents of Corah, Dathan and Abiram. Be aware then of vitious persons, as pestilēcious creatures: for vices are plagues whereby vitious persons are infected.

To converse with inferiours, as your conuersation breedeth contempt, so it argueth a base minde, as though your conceiptes were no better then such per∣sons deserue to be acquainted withal, except they be indued with some excellent or rare qualitie.

Of al men, especiallie beware of flatterers, as most dangerous and pernicious to young Noble spirits: for as wormes do breed soonest in soft and sweet woode, so are the most heroical minds soonest abused by these Sy¦cophants & claw-backs. What maruel is it, since they are more craftie to change themselues into what they please, then the Aegyptian Sophister euer was? They haue diuers manners of baites, so that whosoeuer can escape their hookes, I hold them to be wiser, then Plu∣tarchs Sea-mule is crafty. I would to God you could all* 1.51 turne your backs against them, as it striketh first the baite with the taile: Then no Guatho flattering so often with his soothing tongue, no Thraso bragging so com¦monly with his brasen face, nor Davus dissembling so continually with his double hart, could lead you away

to your perdition. You would contemne those Curculi∣ons as execrable and odious; these pestilent Parasites and Platter-friends, should starue for hunger. Consi∣der how dangerous companie they be, by Dionisius ex∣ample, whom they thrust out of a royal throne to sit in a base Schoole. Consider how Democlides & Stratocles wracked Demetrius: howe Tarentinus Procudes made Flaminius triumph ouer K. Phillip: howe Androma∣chus the flatterer betraied M. Crassus, & his great army vnto the Parthians. Who doubteth but that it was M. Antonius his flattery in stiling Caesar, King, at the sa∣crifice of Pan, that gaue the first occasion vnto Brutus to attempt his death? A thousand such like examples, which your owne obseruation maie afford, should ter∣rifie you from flatterers, who differ thus from a true friend.

Chapt. 10. To know a friend from a flatterer.

VVHen neither the Philosophers profound wis∣dome* 1.52 coulde discouer, nor the Poets subtile invētions finde out, or the Orators eloquēce expresse a flatterers fained, false, and deceiptful coun∣terfeiting of a friend, I maie be condemned of presūp∣tion, as I am enforced to crie out with Plautus his Chrysalus:

Insanum magnum molior negotium, Vereor{que} possim recte vt emolier.* 1.53

Their craft, and cunning now a daies is so subtile, and

ingenious: their vizards & painted colours are so liue∣ly, that it is almost impossible to discerne them before wee bee deceaued. Your flatterer by his countenance, his behauiour, his actions, & words wil easily perswad you, that hee is your speciall and deare freind: hee can accommodate, and applie himselfe wholie to your phā¦tasie, and affection thee wil performe vnto you manie good and acceptable duties, in endeauouring himselfe by al appearance to pleasure you, as anie good freinde can doe for another▪ But heere are the differences and disagreeing of his affection from a true freinde his.

Your frend that loueth you with a true and faithful affe∣ctiō beareth that same mind towards you in your aduersi∣tie, that he did in your pros∣peritie: Hee is the same man in your sicknes, which he was in your good h••alth and al∣waies remaineth constant.

A freinde followeth you not for anie respect of lucre or gaine.

A freind is like an egg hi∣ding the best in the bottome plus habet in recess••, quā in frō∣te g••rit.

Your freind when hee is priuate or in company alone with you or with others is e∣ver

without ceremonies &, goeth roundly and squarlie to worke, not regarding whe¦ther hee haue the first or the second roome. He careth not so much how to please you, as how to profite you, refer∣ring al his actions & intenti∣ons to your good.

Your freind wil euer ex∣hort you to that which is rea∣sonable, honest, and godly.

As the tuner of a Lut wil slacke some strings, & straine others to make a sweete har∣monie, so wil your vnfeined freind, praising you in weldo¦ing, not spareing to reproue you in euil doing: where hee seeth an Impostume in your manners, and conuersation, hee wil pearce it, and imploy his whole skill to cure vpp the wound, which is the essē∣tial part of atrue friēd, whose bitings are more tolerable & better then the sweete kisses of a flatterer.

A freind is such in his hart as hee appeareth in action, without al dissimulation or deceit, louing nothing but honest, faithful, plain, & sim∣ple dealing.

The flatterer wil honour, & respect you so longe as he seeth your fortune in credit, but when as he perceaueth but the least turning of her wheele, he staieth no longer, then the swallow doth win∣ter, where she had her neast in sommer. He is gon (as wee vsuallie speake) as quickly as a mouse frō an empty house.

The flatterer is altogether for his own priuate commo∣ditie and profite.

The flatterer is in shadowe & shew, & thinketh that he hath lost his labor, if he meāt euer to pleasure you except you knowe it.

VVher the flatterer shall alwais giue you the first place and shal praise you, studying

onlie how to please your hu∣mor without al respect of your profite. Non imitatur a∣micitiam sed praeterit. In com∣panie he wilbe iealous if you entertaine any other thē him selfe, and euer you shal haue him tatling, somthing or o∣ther in your eare.

The flatterer shal sooth you vp in your vaine passion and pleasure, and shal both coūcel & lead you to al kind of excesse and villanie.

An impudēt flatterer wil take vpon him somtime to performe this duty, properly appertaining to a true freind he wil busy himselfe to heale the soare, but only by touch∣ing it with the end of his fin∣ger, which wil canker it, ra∣ther then doe it anie healpe▪ He wil stumble at a straw (as we saie) & leap ouer a block, he wil tel you of trifles, and smal faults, but wil dissemble in greate offences.

Where your flatterer vn∣der the appearance of a mo∣dest, graue, and holy counte¦nance, and vnder the skin of a gentle lambe, shalbe ful of fraude and falshood like the foxe. Ill•• nomina mille, mille n••∣cendi artes.

Wherfore I wil onlie wish you to imitate the Thes∣salians, who hauing wone Melia caused a Cittie nam∣ed Adulation to be destroied, hating the verie name.

Chapt. 11. How you should loue one friend particularly aboue the rest.

FOr your farther, and greater comfort in this vale of miserie, I thinke it not sufficient that you can discerne a friend from a flatterer, but also I wish you to elect frō amongst the generall number of your good friends one especially, vnto whom you may dis∣couer and disburthen the most inwarde griefes of your minde in time of sorrow: as that you may communicat your pleasure with him in time of ioie, as Alexander did to Ephestion. I would haue you to be friends, non ad aras tantúm, as Pericle, was with his familiar, but vni∣versallie without al exception, as C. Blosius was vnto* 1.54 Tiberius Grac••hus. I wish that yee were so mixed and your mindes (as it were) so melted togither, that life, lands, goods, honors, and aduancements were cōmon vnto both, as they were to Damon and Pyth••as: that yee* 1.55 might be two bodies mouing, and liuing by one minde only. As it is hard to encounter with such a man, (what said I encounter?) naie verie hard to finde out such a one after a diligent and curious search; so is it impossi∣ble for me to make you conceiue what consolatiō you shal enioie by his societie: there is no other Phoenix in my conceipt. Herein Epicharmus his councel is to be

followed, that you shake not hands with euerie friend in this manner: it is your selfe you are seeking, and it is your selfe, whom you must giue awaie, & receiue. Cō∣sider in him, that he be of a peaceable nature, a staide, honest, discreet, and a free harted man, before you of∣fer to ioine friendship with him: obserue also that he be not subiect to choller, or passions, inconstant, suspi∣cious, a great pratler, or a sad minded man. But chieflie be sure that be a sympathie betweene your com∣plexions: for where there raigneth an antipathie of manners, the rest is no more able to knit your harts to∣gither, then water is sufficient to cause lime to stick to∣gither without sand.

O how much am I bound to Gods bounty amōgst al the rest of his benefits towardes me, in sending me such a friend! (as I wish every on of you to haue.) In the* 1.56 very first daie of our meeting.

—Quem— Semper honoratum (si•• Dij voluistis) habeb••,

I found my minde so changed and remooued into the place of his, which before that time was in me. Hither∣to I could neuer excogitate anie reason why I shoulde loue him, but Pythagoras his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and that hee is another my selfe.* 1.57

Non equidem hoc d••bites amborum foedere certo Consentire dies, & ab vno sidere duci.

It is Gods gracious fauor in giuing me such a friend, in whom I dare better trust, and vnto whom I dare disco∣ver the most secret thoughtes of my minde with grea∣ter confidence then I am able to keepe them my selfe. I must confesse ingenuously that as he exceedeth mee in al vertue and learning, (which the valiant and wise

Lord of Deg••iers knewe verie wel, at our returning frō Dauphinè in detaining him against his wil) so doth hee surpasse mee in loue and affection. Since that daie of our parting, my pleasures haue augmēted my griefes:

Nec fas esse vllâme voluptate frui Decrevi, tantisper dum ille abest meus particeps.* 1.58

For we are halfe in things, and euer shal bee Deere B. VVallace!

Vt decet, et certé viuam tibi semper amicus. Nec tibi qui moritur desinet esse tuus. Ipse ego quicquid ero cineres inter{que} fauillas, Tunc quo{que} non potero non memor esse tui.

Chapt. 12. Of Iustice in generall.

* 1.59

CYrus his iudgment of the two coates should teach you al to practise Iustice at the Schooles, that af∣ter, when your authoritie groweth greater, you maie giue euerie man his owne, which is the office of this se¦cond vertue. If you learne it in your youth, your tenāts shall haue the greater hope to liue peaceably vnder you, and that your equitie wil not commit them vnto the mercie of mercilesse and vnconscionable stewards: that yee wil looke vpon them with the eie of a pastour and not of a butcher: that your authoritie shalbe their defence and not their burthen: also that you will not mainetaine your seruants or kindred to oppresse them. Remember that Astraas head is hid aboue the clowds, and not seene with her bodie, to shew you that iustice contemplateth God onlie without respect of persons.

Chap. 13. How a Nobleman should keep his promise.

THe most disloial, traiterous, and vnfaithful men in the world, cannot denie but that faith is the band of al humane societie, and the foundation of al Iustice, and that aboue al things it should be most religiouslie kept. N••hil august••us Fide, qua Iust itiae fū∣damentum est, nec vlla res vehementiús Rempublicā cō∣tinet, & vitam. The authoritie, puissance, and safty of al Princes dependeth vpon faith, & promise keepeing. Keep therfore your faith preciselie, as the onlie badge, and marke of your honour: for the greater mē you are, the more are you bound to performe it, in respect your libertie is the greater in making of it, Wherefore wee saie that the simple word of a Prince is as good as a sub¦iects oath.

Many wil promise that which they are not able, nor yet willing to performe, vpon hope that something shal happē in the meane time of their delay to excuse them, or else, when the matter commeth to the push, wil thinke to escape by some bie waie▪ quarunt lat••bras periurio. O deceitful, wicked, and base minded men, vnworthie of the name of Nobles! the cause of manie mens wracke to vphold your false and imaginarie cre∣dit, and good estimation among men: vox estis pr••te∣rea nihil, as Lacon said to his Nightingale: Yea worse then enemies in my conceipt. Promise nothinge but what you are both willing and able to performe. For

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the wise Aegyptians vsed to represent both our speech and iustice by the image of an eie, to signifie that our promises and actions should alwaies agree together. But if you thinke that you must or would not loose any mans fauour in refusing his request, my next best ad∣vise is either to defer your answere vnto another time, that you maie haue leasure to shun a promise-making; or els, that you make him one generallie in such ambi∣guous tearmes, that you be not bound preciselie and vpon your honour to keepe it, so that he maie take no hold of your promise, & maie imploie some other. Yet I confesse, that this is not noblie, and couragiouslie an∣swered, but such is the merit perhaps of the thing re∣quested, or else the petitioners impudencie & impor∣tunitie. Howsoeuer if you haue made promise, for the Lords cause keepe it, although it bee to your enimie, as Attillius Regulus, and the Senate of Rome did vnto Pyrrhus, who sent home some prisoners vpon the pro∣mise of returne, and as Pompeius did vnto the Robbers, and Augustus vnto Crocotas: yea vnto Hereticks and e∣nimies of your religion, not obstant the Iesuits doct∣rine,* 1.60 and papistical aequiuocation, as Iosua did, shewing himselfe faithful, euen vnto the Gabeonits. If the exam∣ples of these good men both faithful and heathen are not sufficient to make you ether not promise at al, or else to keepe it after you haue promised, the misera∣ble end of such as haue broken their promises shoulde terrefie you, both of Citties and great persons, as the Citties of Atle, and Carthage, which were razed & dis∣solued into ashes for violating their promises. Zachari∣ah* 1.61 king of Iuda for the like fault was led Captiue: and

his sonnes killed before his face, and his owne eies put out. So Cleomenes and the Pope Adrian, who was cho∣ked* 1.62 with a flie after the breaking of his promise. Pope Alexander the sixth, and Pope Iulius the second, who vsed to saie that the promises which he made, were on∣ly to abuse. Adrian, otherwise called Gregory the sea∣venth, had his right hand cut of, for breaking his pro∣mise with the Emperour Henry the fourth. The feareful examples of these men, and of manie others, which I could alleadge, should terrifie a young Noble man frō breaking his promise, who should liue with a resolute hart not fearing any mans fauor more then Gods Ma∣iestie, whom hee mocketh more then man, in shewing himselfe to feare man, with whō he dissembleth more then God, who seeth al his most secret thoughts, and one day wil recompence him accordingly. Oh what is there more monstrous, then to appeare stout against God, and a coward before man!

Chapt. 14. How a Noble man should shew himselfe liberall.

GOD, Nature, and Reason, doe al incite a Noble man to do wel, as to saie wel. God by his exam∣ple, and as the Ethnicks acknowledged: Nulla repropius ad Dei naturam accedimus quam beneficentiâ. Nature also taketh pleasure to see him, whom she hath pleasured. Reasons are manie: for Beatius est dare quam accipere, & many haue refused the gifts of great mē for feare of hurting their liberty. To giue is the most ho∣norable

& proper vse of your goods, you cānot imploy* 1.63 thē better. Extra fortunam est quicquid donatur amicis. As Cyrus shewed vnto Craesus, by sending for monie vnto those who had gotten of him before, who not on∣ly sent as much as euer they had gotten of him, and more: but also recompenced his messengers for their paines. M. Antonius witnessed the like, when he was brought to his lowest estate, crying out, Hoc tā∣tum habeo quod dedi. For when your mony lieth in your coffer it maie be stollen or spent, or after your death it maie be gone perhaps vnto him, which you neuer saw: but that which you giue, remaineth for euer, vnto your posterities posteritie, if you bestow it aright.

Many such reasons maie be alleadged, which I omit, to aduise you to consider wel, vnto whom, how much, in what place or time, and to what end you vse your libe∣ralitie, otherwise it is but meere prodigalitie and for no effect when you haue giuen al that you haue. To giue vnto a foole, a flatterer, or a whore, is meere pro∣digalitie.

Bestow your benefit willinglie, and with a good heart: Bis est gratum si vlt rò offeras. That which is obtained by manie praiers, and great requests is verie dearelie bought, and recompenced before it be obtained and it impaireth the gift by the halfe.

And that the receiuer maie thinke that it is the heart which giueth & not the hand, bestow it with a cheere∣ful countenāce, without delaying. For as Mimus saith, he giueth twice, that giueth soone: whosoeuer is long in resoluing to giue, appeareth that he hath little wil to giue at al, as the prouerbe is, qui tardè fecit diu noluit:

And as Ausonius verie acutelie turneth Lucian his Greeke disticke to this purpose,

Gratia quae tarda est ingrata est gratia: nam{que}* 1.64 Cum fieri properat gratia, grata magis.

The principal vertue of a good deed is, when freelie & without hope of a better it is bestowed: whosoeuer gi∣veth in hope of a reward, or recompence, deserueth to be serued as he that got a turnip of the French King for a faire horse.

Take not from one to giue to another, as to take of your Farmers goods to giue vnto a flatterer; this is violēce rather and iniustice, then liberality. There is no vertue in robbing Peter to pay Paule, or to tirre the Church, to couer the Chappel.

Bragge not after you haue giuē any thing; for that will make your good deed contemptible, & a man to wish that he had not receiued it. If you see an honest man stand in need of anie thing, wherein you would helpe him, giue him that which you will bestow vpon him priuatlie, neuer speaking one word that it is to buy this necessarie, or that, committing your gift to his owne discretion, otherwise you wil make him more ashamed of his indigency; wher in giuing him secretly, you shal shew your selfe both liberal and discreet. Manie there bee who neuer giue anie thing but with intention to preach abroad what a great liberal act they haue done, and would be loath to bestowe it in their closet, they know not that the Goddesse of Liberalitie was pain∣ted with her face away-warde to signifie that the Gift should euer be giuen in secret.

Let neuer this word be heard of you. I wish I had ne∣ver

pleasured such a man, albeit that the receiuer bee neuer so vnthankful. For it is the office of a Noble hart to continue in wel doing, whilst it make the vnthank∣ful to acknowledge his fault and amend.

Vincit malos pertinax bonitas.

Euerie man should consider wel his own abilitie in gi∣uing: for to be liberal towards another man, & thereby to hurt himselfe, is a token of want of discretion. A mā should first be liberal vnto himselfe, Genu crure propius* 1.65 est. I iudge him liberal vnto himselfe, who extendeth his arme no farther then his sleeue wil reach. For when a man spendeth his twelue-months allowance, and re∣venews in foure, or fiue months, whether it be at cards, dice, or in anie orher bad vses, I account him very pro∣digal, and wil assure him, that he shal haue time at lea∣sure to repent himselfe of that hee hath done so heed∣lesly: for those that helped him to spend it, wil not help him to get more.

There is an other kinde of liberality, which somtime is better then this wee haue spoken of, in helping your freind or the mā whō you affectionat, at al good occa∣sions, where your assistance and fauour maie further him. In this doe not like manie of our Courtiers, who make the petition and answere with one mouth: in making a man beleiue that they haue spoken in his be∣halfe, when as indeed they neuer thought to speak. It is true that you maie be prodigal in this sort of liberali∣tie, as in the other, in importuning his Maiesty or your freinds, by which you doe good nether to your selfe, nor to him, for whome you become suiter. Neuer∣thelesse deceaue not anie man vnder the colour of

freindship, with long delaies, in hindering him to seek other mens helpe in good time, which hee may accoūt as a fauour, in that you deale plainelie and freelie with him.

Chapt. 15. How a Noble man should shew himselfe thankful.

NOe man can bee accused or blamed of a more shamful vice then of vnthankefulnes, so contra∣ry to nature, as appeareth by rauenous & herce Lions, who shewed themselues thankful vnto Andro∣dus the Romane slaue, and vnto Elpi the Merchant of* 1.66 Samos: yea by the venemous Serpent, which deliuered▪ the boy from the robbers. Truth it is that euerie mā giueth not in hope of requitance; somtime the guift or good deed is greater then the receauer is able to re∣quite, neuerthelesse he should euer haue an affectiō & desire to testifie how much hee is obliged. But you that haue the power to requite them, shal onlie looke vnto the picture of the Graces to bee your guides in* 1.67 this dutie. Thinke that they are painted with a ioiful &* 1.68 glad countenance, as Artaxarxes receaued Sten••tas his handful of water & Polycrates the litle fish: because Qui grate beneficium ••ccepit, prima••ius pensione solu••••. Their nakednes sheweth ye should accept of the guift without dissimulation, and likwise to render thanks. Their middle age betokeneth that you should not bee too hastie in rendering the like, for that breedeth suspi∣cion that the guift was not wel accepted of; neither

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should you delay too long as if you had forgotten. But in rendering the like after a short time, the giuer maie thinke, that you doe it more to entertaine his freind∣ship, then for anie requital. Lastie, two of their faces turned toward the thirde, which looketh backe againe vpon thē, signifie that you must requit a pleasure with a double. Which if you be not able sufficientlie to doe in effect; yet shew that you are not deficient in good will. For the wil is the verie soule both of the guift and thanksgiuing, as appeareth by the widdowes mite.

Vnto the which picture, I add for subscription, that you neuer forget to publish both the guift & the giu∣er: for when hee hath had both his hart and hand open to bestowe vpon you anie guift, it is a shame, that you shoulde haue your mouth closed. Iugenui pudoris est profiteri per quos proficerimus.* 1.69

Chapt. 16. Of Temperance.* 1.70

TEmperance in general is that Bellerophon fained by the Poets to daunt and ouercome all these mōstrous Chimeres of our violent affections: this is the modest Ladie, who by her fauor subdueth al our vnrulie passions vnto reason: her presence maketh the clouds of our minds cleare, and quencheth the fire of our violent lusts, and setleth so good an order in al our actions, that couetousnes, lust, desire, or vnhonest loue hath no place in our affections. Al is pleasant, agreea∣ble, and in good order where she gouerneth: she is the

pillar of force, the buckler against al excesse, & carnal pleasure; leader of the eies, the rasar of euil thoughts and the rod of dissolutnes. By her, Hercules ouercame the labors of Euristheus, and at length was crowned with glorie amongst the heathen gods. But as we must cōsider her here, she is the rule of al pleasures, that tic∣kles our senses, and natural appetits. Habena voluptatis inter libidinē, et stuporē naturae posita, cuius duae partes: verecundia in fugâ turpium, honestas in obseruatione decor••. Her purpose is to shew you particularlie howe yee should possesse your vessel in holynes (as the Apo∣stle* 1.71 saith) and behaue your selfe discreetlie in al your a∣ctions, ordained both for the sustentation, and recre∣ation of your bodie.

Chapt. 17. How a young Noble man should be continent.

VVHat tongue? what hand? what mouth, or pē is able to expresse sufficiently the shame, & detestatiō of those mē who forgetting their qualitie, their rancke, their Nobilitie, yea their verie name, not onlie run from on baudie house to another, & wallow thēselues in al sort of filthines, but also brag therof, in coūting vpō their fingers ends vnto their cō∣panions where they haue beene? Their impudencie is such, that they glorie not onlie in their shamful actiōs, but also dare brag of that, which they were neuer, nor neuer shalbe able to effect, (except in their polluted thoughts) seeking to dishonour manie honorable La∣dies

by opprobrious reports. How manie vaunts of such a gentle womans fauour, of whom hee is not kno∣wen by eie sight?. To such men I maie iustlie saie as Demosthenes reproached the Athenians, that they ne∣uer spake of peace but in mourning gownes, and after the losse of their parents at the warrs: in like manner these men talke neuer of Continency, and Chastity vn∣til the time they see the rasor in the chirurgians hāds, and that they are warming themselues betweene two fiers. I exhort you therfore in time Gentlemen to be∣ware of incontinencie, as the efficient cause of al mise∣ries: it altereth, drieth, and marreth the whole bodie, it weakeneth all the iointes, and members, making the face blobbed & yealow, shortning the life, deminish∣ing the memorie, the vnderstanding, & the verie hart* 1.72 as Hosea saith. Gods wrath hath neuer suffered this* 1.73 sinne to escape vnpunished, as Dauids adulterie was the death of threscore thousand Israelits, and Salomon his fault made him loose his sonne & the tenth part of his Kingdome. The transgression of this commande∣ment caused the subuersion of Sodome and Gomorrh••, and of manie other Citties and townes. It is Satans In∣strument to the intrapping of soules vnto their owne destruction; as Balaam taught Balaac how to cause the* 1.74 people of Isräel to offend the Lord in committing I∣dolatry by the fair weemē of his lād. In prophāe Histo∣ries, ye maie obserue, how it hath bin the death of ma¦nie kings amongst the heathē, as Alcibiade's, Danade's King of Persia, Deny's the younger. Hieronimu's king of Sicilia, Agamemnon's the rauisher of Cassandra. So did Amintas, Aristocrates, Periander, Timocrates king

of Cyrene, Tarquinius, Appius Claudius, and an infi∣nite number of Nobles in our owne Chronicles died miserably through this offence. And I would haue such men as delight in this sin, to tel me where euer the vo∣luptuous man died in peace, & disposed of his old age? Tiberius complained that he was a Sodomite, M. An∣tonius that he was an Adulterer, Heleogabalus that hee was both. Possesse then your vessel in cleannes, & ab∣staine from the frequentation of impudent Faustina's, and vnchaste Lay's.

Chapt. 18. Of a young Noble mans diet in eating, & drinking.

AS sobrietie is a salutarie preservatiue against in∣continencie,* 1.75 according to the Comicke's saying, sine Cerere & Baccho friget venus: So on the o∣ther part, I thinke Gluttonie and Drunkennes the mo∣ther of al vices: Which made the ancient Romanes rip out the bowels of their dead bodies, as the chiefe cau∣ses of al dissolutenes, & vnworthie to be buried. What operation can a minde make, when it is darkened with the thicke vapours of the braine? Who can thinke that a faire Lute filled ful with earth is able to make a sweet Harmonie? Or who can see the bright Sun clearely in an obscure, and clowdy daie? no more is the minde a∣ble to exercise anie good function, when the stomacke is stuffed with victuals. How ought Noble men then, whose mindes are ordained to shine before others in al vertuous and laudable actions, stop the abuse of abho∣minable

Epicurisme, and as wise Cato said, eate to line, and not liue to eat? You should not be like vnto Philox∣enus, Apitius, Gallonus, Albinus, Abron, and such o∣thers, who had their hearts amongst their bowels, and their Soule in place of ••alt, to keepe their bodies for a little time from corruption (as Plinius speaketh of his swine.) To preserue then a chast minde, & a healthfull bodie, obserue these few ordinances of a sober diet.

In primis that yee consider the company, where yee shal dine or sup, before yee aske what cheare. For the master of all pleasures himselfe commended Chilon in that he would not promise to go vnto Perianders great feast, before he knew what other company he had in∣vited.

Next in respect that Play (as Fabius ••aith) sheweth* 1.76 no better the nature of a man, then the table doeth at dinner and supper: Yee shal follow his Maiesties pre∣scription in the forme of your meat eating Bee neither vncivil like a grosse Cynicke, nor affectuatly niggard, like a dainty Dame, but eate in a manly, round, and honest fa∣shion. Vse most to eate of reasonable grosse, and common meates, as well for making your body strong, and durable for travell at all occasions, either in peace or in warre, as that yee may be the hartier receiued by your mean friends in their houses, when their cheere may suffice you. Nei∣ther doth his Maiesties precept, and good reasons ad∣ded thereunto, nor yet his Highnes obseruing thereof, moue manie men, who seeme to be out of all appetite, and to haue lost their stomackes, disdaining al ordinary and good common cheere, like wiues that long. There stomackes must euer be prouoked with some delicacy,

like vnto a blunt edged knife, that euer must be in shar∣pening vpon the whetstone. Wherfore they are not able to keepe this nexte precepte, prescribed both by his Maiestie and Seneca.* 1.77

Let alyour food be simple without composition of sau∣ces, which are more like medicines then meate, because they serue only for pleasing of the lust, and not for sa¦tisfying of the necessitie of nature; yea they are verie hurtful vnto the health, as yee maie learne of the Phy∣sitions,* 1.78 who saie that simplex ex simplici cansâ valetudo, and of Horace in many good verses.* 1.79

Eate neuer vntil yee haue an appetite: for then (as Socrates said) fames condi••e utum optimum est, hunger is the best sawce, as Darius drinking of the puddle wa∣ter said, he neuer tasted of so good a cup of drinke; be∣cause he neuer thirsted before.

Beware of eating excesse of meate; for according* 1.80 vnto the most skilful Physitions opinion, it is the pre∣seruation of health not to be filled with meate; & when a man eateth more meate then his stomacke is able to digest he becommeth sicke.

It is no waies comely to dispatch affaires, or to bee pen∣siue at meat. Keepe therfore an open and cheereful coun∣tenance, entertaine pleasant, quicke, but honest discour∣ses, when there is none at table better then your selfe, otherwise it becommeth you to heare vntill the time yee be asked.

Now as for your drinking I wil not tie you vnto Au∣gustus his law, to drinke but three times at a meale, as* 1.81 Ausonius commandeth: but least I should offende a∣gainst Democritus his rule; if necessitie require, I wil

not desire you to stay at the fourth cup as vnfortunate; nor will I go so high as the Mystike lawe, vel toties ter∣nos; onlie I wish you neuer to drinke more then nature requireth, nor that yee should vrge or importune anie man to pledge you. For you know not whether hee wil surfeit (as manie doe) or if he haue as great delight to pledge you, as you haue to drinke vnto him, or whe∣ther the constitution of his bodie wil so wel awaie with it, besides the impairing of both your names, & woun¦ding of your soules.

As for the drinke it selfe, I thinke it is best to ac∣custome your selfe vnto the Countrie where you are: for all affectatiō is to be shūned, not that I vnderstand; you should imitate the abuse with manie, who are not contented to drinke pure wine or beare, but they must haue double beare, march beare, Spanish wine French wine, and all other wines that can bee had for monie; yea wine of it selfe is not sufficient, but sugar, and sun∣drie sorts of spices must be drowned therin. But espe∣ciallie I wish you be aware of drunkennes, which in∣creaseth with age. It were Hercules labours to shew you what dammage both your bodies & mindes do re∣ceiue thereby: The whole bodie is impaired & shaken with guts, siatticks, palzies, apoplexies. And seeing our bodies are earthlie, euen as when there hath beene some great dash of raine, the earth is soaked and resol∣ved into mire, so that no tillage can bee made in the same, no more can the minde of a drunken man, be ca∣pable of anie good instruction.

And so albeit ordinarie times woulde bee kept in* 1.82 meate and drinke, yet vse your selfe somtimes so, that a∣nie

time of the foure and twentie houres ••ait be alike vnto you: that therby your diet may be accommodated to your affaires.

Chapt. 19. Of sleepe.

Hippocrates speaking of sleepe (which is prouoked* 1.83 by meate saith it is good to sleepe according to nature, meaning in the night, as his Interpretor expoundeth, and natural reason confirmeth, & appro∣ueth. When can a man awake more naturallie then in the day time? His natural heat being dispersed through his body, which is gathered together in the night, the light shining and the health requiring: as one the o∣ther part the coldnesse, drowsinesse, & darknes of the night sheweth, that it is most proper vnto sleepe•• be∣sides the examples of the Toprobans, who are very bar∣barous,* 1.84 and of the bru••e beasts, which follow the in∣stinct of nature.* 1.85

Moreouer the verie ancient fabls, which faine sleep to be the nights sonne, may be a sufficient proofe, that* 1.86 the night was ordained for man to rest in. Wherfore I can not but pittie the life & custome of many Nobles,* 1.87 who like to the Lychnobies, and Heliogabalus, peruert the course of nature; fearing as I suppose that the sunne should behold manie of their vnrulie actions.

Take thē your rest at your time appointed by God, yet moderatly. For it goeth much by vse; for this cause Aristotle held euer in his hāds aboule of brase ouer a bason, to the ende hee might waken, when the boule

fel out of his fingers through a profound sleepe.

Cast a waie al cares when you goe to bed, as your Chalmer thus counceleth you.

Protinus ante meum, quicquid dolet, exue limen.

* 1.88

It is better to lie vpon your bellie then vpon your backe, both for the strengthning of the naturall heate of your stomacke, and bowels, to make a better diges∣tion, as also because the lying vpon the backe heateth the raines, hardeneth the fleame, which breedeth the grauel, and causeth manie incubies, and phantasies vnto those, who are subiect vnto bad humors. But the best of al is to lie downe first vpon the right side, to for∣tifie* 1.89 the heat of the liuer in the second concoction, & that the hart be not troubled & charged with the hea∣uie burthen of your supper; albeit I knowe that a great number of Philosophers are of the contrarie opinion, that the leaft side is the best to be first lien vpon.

How soeuer you lie, take no heed to any of your dreams: Somnia fallaci ludunt temeraria noctu:* 1.90

and al Prophesies, visions, and prophetical dreames are accomplished, and ceased in Christ; And that errour pro∣ceedeth from ignorance, and is vnworthy of a Christian, who should be assured omnia esse pura puris.

Chap. 20 Of Apparrel.

NExt it followeth to speake of Rayment, the one* 1.91 putting wherof is the ordinarie actiō after sleep, which is so necessarie, that if it be missing there

is nether goodlines of person, beautie of the body, nor anie good fashion of carryage that is able to make a man esteemed. For it is a lamentable case, when they saie such a one would be a proper handsome man, if hee were wel arraied. But in this land I should rather wish there were some Athenian Nomophylackes, and* 1.92 Censures appointed, as at Rome, to see that men should be as moderate in their raiment, as in their diet. Then doubtlesse manie young gentlemen would haue rents and possessions, which now haue none. They haue put their lands, which cōtained a great circuit, vp into a li∣tle trunck, and hold it a point of policie to weare their lands vpon their backes, that they maie see that noe wast be done by their Tennants. But alasse when they would spred abroad their gaie cloathes againe into a longe feild, or a pleasant parke, they are so shorte that they cannot reach one ridge length, & so are dubd Sir Iohn Had-land, knights of Pennilesse bench.

Obay therfore his Maiesties Instruction in being ne¦ther too superfluous, like a deboshed waister, nor yet ouer∣basly clad, like a miserable wretch, not arteficially trimed like a courtisan, nor yet ouersluggishly cloathed, like a coū¦treie clowne, nor ouer lightly like a Candy souldier, or a vaine young Courtier, nor yet ouer grauely, like a Minis∣ter. But in your garments be proper, cleanely, and honest, weareing your cloathes in a carelesse, yet a comelie forme. None of you should exceed the boūds of your quality & reuenues: For he maketh himselfe a mocking stocke to the worlde, who shyneth a far of in his scarlets, and glistering gold lace, like a king of a Stage plaie, and whē hee approacheth neare, hath nether a▪ sutable compa∣nie

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of followers, nor a liuing to maintain that brauery, nor yet is of that qualitie, and rancke, vnto which such costly and gorgeous apparrel doth appertaine, nor doeth the time or place require. Hee (like the mil∣lars* 1.93 Asse carrying the Godesse Isis,) thinketh that eue∣rie one who saluteth his faire cloathes, doth honour himselfe: but if a man could look through his gay coat, to see what were within him, he would be astonished, as one going into the Temples of Aegypt, which were so faire without, hauing nothing within but a wilde catt, or some such like monstrous beast: thus is the world of∣ten times illuded with the external sēfes.

Make not fooles of your selues in wearing long haire or nailes, which are but excrements of nature, and be∣wray such misvsers of them to bee of a vendictiue, or a vaine light nature. For (as the learned Count saith) nemo comatus, qui non sit Cinaedus: whosoeuer deligh∣teth* 1.94 in his long haire, or maketh a vow in keeping ther∣of, doth sacrifice vnto the Goddesse Cotys: Wherefore Pherecides meeting with such a young man, couered his face with his cloake. Doth not nature it selfe teach you, that if a mā haue long haire, it is a shame vnto him,* 1.95 and that he denieth his kinde? Some cannot be cōtent as God made them, but as though they were hudled vp in hast, and sent vnto the world not fully finished, must vse drugs, balmes, ointments, paintings, lac virginale, and what not? To amend the least faultes not amisse, but fie vpon these frownsing irons, poking sticks, and brushes, that must euer serue to keepe countenance with al, in company, in stroaking vp their mustachoes. Others smel so sweetly, as if they were new arriued frō

Arabia, and had brought home some perfumes from Horontia; but they know not, that they smel best, whē they smel least, & that they stinck in their sweet odors.

Posthume non benè olet, qui benè semper olet:

* 1.96 for my owne part, Malo quàm benè olere, nilolere.

Chapt. 21. Of Riding of great horses, Shooting in a long Bow, Running, and Leaping, VVrastling and hand∣ling of your Armour.

TO alleadge Plato's and Aristotle's carefulnesse in making of Laws cōcerning the exercises of yoūg men in their owne time, and citties, or yet to tel you of the Olympian, Nemean, Pythean, and Isthmian plaies of the Grecians, or the Lacaedemonian wrastling place, and the Corynthean Craneum, or yet to mentiō vnto you the reliques of the Theaters and Amphithea∣ters at Rome, it were onlie to praise the Athenians a∣mongst themselues, in respect yee can embrace them too much without commendation. Wherefore I tel you of those exercises, which are fittest for your quali∣tie, and how yee shoulde vse them moderatlie for your recreation onlie; (not making a craft of them, as if yee were borne onlie for sport and plaie) imitating Virgill for a pattern, who setteth thē down very orderly thus.

Ante vrbem pueri, & primaeuo flore iuventae Exercentur equis, domitant{que} in pulvere currus: Ant acres tendunt arcus, aut lenta lacertis* 1.97 Spicula contorquent, cur su{que} ictu{que} lace scunt.

Riding, and Shooting were two of the three praises gi∣ven vnto the Noble Persians, & therfore are worthie of the two first places amongst exercises, as they were engrauen vpon Darius tombe:

Darius the King lieth buryed here, VVho in Riding and Shooting had never Peere.

Yee should learne to ride nowe while the sinewes of your thyghes are not fully cōsolidated: & your prin∣cipal study shoulde bee, after that yee haue learned a comelie carriage of your body in the saddle, to practise most these things, which are most requisit at the wars; as to runne vvell at the Tylte, when your bodies are able; to leape on horse-backe at euerie side without styrrop or other helpe, and especiallie while he is go∣ing, and being therein expert, then armed at al points to assaie the same, the commoditie wherof needeth no declaration. Also to run at the ring with a comelie fashion is as honourable for a Noble man in al honou∣rable cōpanie as it is shame for him, to rū his Lance a∣gainst the post, turning his face awry, or not to be able to keep his horse within the rinck. Learne al the marks of a good horse; and be able to name al sort of haires, to iudge of his age, of his diseases and remedies, not onlie that yee maie discourse of al things pertinent thereun∣to, as becommeth an Horseman, but also that you maie see them applied for your owne priuat vse.

As the Romans speaking of wars, would cal it the chiefe honour, ground and presetuation of their wealth: (for that through warres they had the greatest parte of the world;) in like manner when occasion is ministred vnto vs of Archerie, we Brittaines maie cal it the honour of

our Coūtrie; because this Realme through that good∣lie defence hath oftentimes wonne great fame and vi∣ctorie against our enemies. Therefore al Noble men and Gentlemen, vnto whom chieflie the honour or di∣shonour of warfaire redoundeth, shoulde entertaine this pastime of Shooting in the next place vnto Riding of great horses. I need not alleadge the Parthians, nor Cassius answere vnto the Arabian Astronomer, confes∣sing* 1.98 that he was more affraid of the Signe Sagittarius, then of Scorpio, when both his Maiestie's guarde & the French King's are yet called the Archers of the guarde.

But whosoeuer woulde learne the right fashion and order of Shooting, and how to obtaine vnto the perfe∣ction thereof, let him conuerse with Master Aschame in his Toxophilus, wher he doth teach it, as most profi∣table to preserue the health, to encourage the minde, strengthen the sinews, clense the pores, to cleare the senses to make good digestion, and to wrestle against a number of diseases in the bodie. Where in so doing the loue which he did beare vnto his countrie manifestlie appeareth, and that he tendered the old glorie of Brit∣taines, in seeing it decaie, by endeuouring himselfe to reuiue it againe, as also that for his singular gifts and great learning he was able to make a booke of a much higher subiect.

Epaminondas dailie exercised himselfe in running, to the intent that either he might ouertake his enemy in the chase, or if extreame need required, escape from him. Semblably did the worthy Achilles before him, who of Homer therefore is cōmonly called swift foot. Alexander being a childe excelled all his companions

in running. Who being demanded on a time to runne at the great game Olympus, answered wisely, that hee would haue run very gladlie, had there been any kings.

To Running! adde Leaping, and Iumping, omitting the agilitie of valiant Marius, who being fourescore yeeres of age, and seauen times Consull before, exer∣cised himselfe in running daily among the young men.

VVrestling is a good exercise, so that it be with one that is equal in strength, or somewhat weaker, and the place be soft, that in falling your bodies be not bruised. There bee diuers manners of wrestling, but the best, both for the health of body, & exercise of strength is in laying your hands mutuallie one ouer an others necke holding each one other fast by the arme, and clapsing your legs togither, to enforce your selues with strēgth and agilitie to throw downe each other: vndoubtedly it shalbe found profitable in warres, in case yee be con∣strained to cope with your aduersarie hande to hand, either of you hauing your weapon broken, or lost, and it hath beene seene that the weaker person by slight hath overthrown the stronger, almost before he could fasten on the other anie violent stroakes.

Mars his feild where these exercises were solem∣nized putteth mee in minde of Swimming, which re∣commends it selfe sufficientlie, if you wil confider a lit∣tle how manie both noble Citties, Puissant Armies, & valiant Captaines haue bin saued by it, as Rome, which Horatius Cocles, saued from a perpetuall seruitude of the prowde Tarquin. Lucratius his victorie testifieth sufficientlie, how profitable swimming was in the first wars betweene the Romans, and Carthaginians: Iuli∣us

Caesar at the battaile of Alexandria, and before him Sertorius that second Hanniball at the battaile against the Cimbers escaped by swimming. The great king A∣lexander, when he went against the mighty king Porus was sorry that he had not learned to swim before that daie. Wherfore albeit it bee not much vsed of Noble men, neuerthelesse if you wil consider the hazardes & dāgers of battaile, I doubt not but that yee shal think it as necessary as any exercise I haue spokē of hither∣to, & wil esteeme wel of mee that would keep nothing from your knowledge, wherby your person maie be in euerie leopardie preserued.

Handling of Armes (especiallie of such as maie serue in warres or necessitie,) is an exercise worthy to be v∣sed▪ for if it be lawful for a man to defende himselfe frō violence, it is both lawfull and conuenient not onlie to weare a weapon, but also to vse it▪ Hee that desireth peace, saith Ireneus, let him prepare for warre, as wee say weapons bode peace. The exercising of them sowples and strengtheneth the ioints and members of the bo∣die; yet there is a moderation to bee kept, both in times and persons, with whom you exercise them. It is not fit that you fence with everie fellowe, or that you keepe alwaies a foile in your hand, & wheresoeuer you bee in companie to be pearcing and running against the wals of the house, or making foiles of your armes, as manie doe. Nether would I haue you to put your confidence in your skil, as manie a cowardly courage is puffed vp vnto his owne destruction: but thinke that true valour is to ioine neare with your enimie and to make him lose his scrime. The tossing of the pike, the

Barriers, the tilt, and such like Martial exercise, are fit∣est for your qualitie. But the Fence (being the begining of manie quarrels, tumults, blowes, and broken faces; yea oftentimes the cause of blinding of the eies, and of singular combats) should be forbiden in our common wealth, as the exercises of cuffing with the fists, taught by Anycus & Epeius, and of wrastling, by Antaeu•• and Cecyo were discharged in Plato's cōmō wealth: because it is no more profitable for the wars then they were.* 1.99

Chapt. 22. Of Hunting, and Haucking.

MAro hath not forgotten to recommend vnto you by precept, and example in sundry places the pleasant exercise of hunting so much vsed by Xenophons Cyrus.* 1.100

Venatu invigilent pueri Silu••s{que} fatigent. It portis i••bare exorto delecta iuventus.

Where it appeareth by Dilecta Iuuentus, that hee vnderstandeth you young Nobles, thinking that there is noe exercise so proper vnto you as Hunting, with rū¦ning hounds, wherby your bodie is disposed to endure patiently, heat, raine, wind, cold, hunger, and thirst; your minde made voide of al idle and naughtie cogita¦tions, as it appeareth by the chast Diana. Hunting for∣meth the Iudgment, and furnisheth a thousand inven∣tions vnto the Imagination: it maketh a man couragi∣ous and valiant, in his enterprises: It teacheth him the situation of mountaines, plaines, the courses of brooks

and riuers. How am I able to reckon, the surprises, the strategems vsed for the obtaining of victorie, accord∣ing to the beastes you doe hunt, which all are requisite & imploied without difference at the warrs, the hunt∣ing of men; for at them both your whole endeauour•• are to take, or kil. Morouer hunting is so pleasant, that if reason were not obaied, manie could not returne frō such a exercise more then Mithridates who remain∣ed seauen yeares in the forrest.

The things that you are to obserue in this exercise (to my skil) are, that you know the nature of beastes which you are to hunt, their wiles, the time and season when they should be hunted, the places where they remaine in winter, and where in sommer, the winds which they feare and flie from, to finde them out, to knowe their courses, and whether they be for land or water; to flesh a dogg, vncouple houndes, followe them, keepe stand∣ing, that ye can blow the morre, the retraite, the chase, to hollow the time, to holde in time, to let slip in time; and especially that you can hunt in time and not at all times. For if you neglect your necessarie affaiers, you deserue to be punished with Lycaon, and Acteon, who were both hunted and killed by their owne dogges. I would not haue you ignorant of the proper tearmes of hunting, that you maie discourse therof, as wel as hunt▪ yet not so, that you can nether do, say, or think of anie thing besides hunting and dogges, but sparinglie, and at fit times.

As for hauking I condemne it not, but I must praise it more sparinglie, bee an se it nether resēbleth the warrs so neare as hunting doth in making a man hardie, and

skilfull in riding on all grounds; and is more vncertaine, and subiect vnto mischances: and (which is worst of al) is thought to be an extreame stirrer vp of Passions. Yet if you delight in it, I would wish it were moderatly and that your Faulkons maie bee satisfied with the diuision of their pray, as the Faulkons of Thracia were, where* 1.101 this pastime was first inuented, so that they haue no neede to deuour the hens, and tame poultrie. Nor I would not haue you ignorāt how to reclaime an hawk, to know how manie coats shee is of, to giue her a mea∣surable gorge, to discerne perfect enduing, to knowe whē shee is ful summed, to know likewise her diseases, as the Cray, the Fraunces and others; to heale an Hawke, to impe her, to cope her, and al the rest requi∣site in a Fawlkoner.

Chapt. 23. How you should play at Tennis, and Daunce.

The Tēnis Court, wherby I would haue you to re∣create your minde, and exercise your body som∣times, besides pleasure it preserueth your health, in so farr as it moueth euerie part of the bodie. Never∣thelesse, I approue not those, who are euer in the Ten∣nis Court like Nackets, and heat themselues so much, that they rather breed, then expel sicknes; nor yet cō∣mend I those, who blacke the Tennis keepers score, & that haue bāded away the greatest part of their wealth, either in playing great and manie sets, or else in conti∣nuing in tossing, vntil they defie the same game. It is

both an hurt and a shame for a Noble man to be so ea∣ger in that play. The Pal Maile is also honourable: as for the French Kyles, the Byas Bowles, the casting of the ston, the Barre, and such like exercises, they are fit∣ter in my opiniō for a Citizens prentice, & a countrey Clowne, then for anie Gentleman.

I wil not ascend vp amongst the Gods to shew you them Dancing to asswage Saturn's Melanchollie; nor wil I lead you vnto the Curetes, and Curibantes to seeke the first inuention thereof; nor wil I staie to tel you of Proteus his Changings, or Gelos his fable; nor wil I per∣swade you to imitate Apollo's Priestes in offering at Delos; nor the Indians in saluting the Sun; nor to heare the Harmonical motions of the Celestial Spheares with Plato; nor wil I shew you to make war in Dansing, as the old Inhabitants of Aethiopia did; nor to Daunce about the Cittie, as the Romane Salij did. neither wil I represent vnto you the Maiestie of Princes by Eumelia a kinde of Daunce; nor the wanton and dissolute moti∣ons of base people by Cordax. But as Socrates did vnto the Grecians, and Lycurgus vnto the Lacedemonians, I recommend that forme of Dauncing vnto you, called by the Anciēts, Hormus, which of al others is most like our sort of Dauncing named Numbers, wherein daun∣ced both men and weemen togither: which with our Diuines permission (not approuing the immoderate mouing of the feet, more then I wil describe the pro∣prieties of Honour, of Singles, of Two in Number, of Re∣prinse, and Double) I thinke it one of the best exercises that a Noble man can learne in his young yeares, and that fashioneth the bodie best. Alwaies I commende

mediocritie in al things: for there is nothing so good, but if it be vsed with excesse wil become bad. Where∣fore I praise not those Ordinarie Dauncers, who ap∣peare to be druncke in their legs, (as Chrysippus Ser∣ving Maide said vnto her Master) in shaking alwaies their feet, singing continuallie, one-two-three: foure; & fiue. When you go to Daunce in anie Honourable companie, take heede that your qualitie, your Raimēt, and your skil go al three togither: if you faile in anie of those three, you wil be derided. Imitate not so much the Masters Capers, as to haue a good grace in the car∣riage of your bodie: this is the principal, and without the which al the rest is naught.

These are the Exercises wherein I would haue you al wel experienced, vsing them one after another, and not al togither, rūning from this exercise to that, neg∣lecting your studies, or thinges necessarie to obtaine those meere shaddowes in respect of them. The best is, that you learne but one or two of them at once, not adding your mindes more vnto one then to another with Pamphilus.

Horum ille nihil egregiè praeter caetera* 1.102 Studebat, & tamen omnia haec mediocriter.

Chapt. 24. Of Howse games.

HIS Maiesties permission of honest house-games,* 1.103 as Cardes, French Cardes, called Taraux, Ta∣bles, and such like plaies, is sufficient to protect

you from the blame of those learned men, who thinke* 1.104 them Hazards; as for my selfe I thinke it great simpli∣citie and rusticitie in a Noble man to be ignorant of a∣nie of them, whē he cōmeth in companie: yea I would wish you to bee so perfit in them al, that you maie not be deceiued, or cousened at play, alwaies obseruing his Maiesties three conditional rules.

First, that you play only for your recreation, and to re¦solue with your selues to hazarde the losse of all that you play for. A caution worthie to be kept of you al; for it is impossible to free a Noble man from shame, dishonor and reproach, when he is knowne and noted to bee a gamster, be he winner or looser.

Next for that cause, plaie for no more, then you care not to cast amongst Pages. VVhen you cannot loose as patientlie as win, your plaie maie bee tearmed a passion, a furie, or a frenzie: as appeareth by the tea∣ring of the Cardes, & the throwing awaie of the Dice, the swelling of your face, the changing of your colour, and manie Lunaticke fits, which commonlie possesse those, who respect nothing but monie. Al men are a∣like plaie-fellows to such a young man, and he wilbe as content of a Tinkers companie, or a base foote boies, if he haue monie, as of a worshipful Knights: such is the Diuels craft rather to kindle his hart with avarice, then to inuent the Cardes, who beare al the blame.

And last, play alwaies faire, taking heed preciselie that you come not into the vse of tricking or lying in iest. Otherwise if you cannot keepe these rules, his Maiesties councel is that you vtterlie abstaine from these plaies: which I councel you to doe, rather by reason, then by

execrable oaths: For alas Plaie oftentimes putteth a Castle into a capcase: of old Manners, it buildeth new Cottages, it turneth fee simple, into fee single, & ma∣keth many a Gētlemā go vnto the six pēnie Ordinarie, who hath laid three or fowre hundred poundes vpon a Carde, or vpon one cast of the Dice, which are vt∣terly worthie to be forbidden, except at Tables.

Chapt. 25. Of those house-games, from the which a Noble man should abstaine.

DIting becommeth best deboshed souldiers vpō the* 1.105 head of their drums, beeing only ruled by hazard, and subiect vnto knauish cogging. Dice shoulde be throwen out of Noble mens Castles, which haue made manie a rich man die in penurie, & some to pre∣uent the course of Nature, besides the vehement chi∣dings, horrible brawls, & somtime strokes, that happē now & then betweene freinds. These be the reuenues and profits that this damnable marchādize afords, be∣sides the finall reward which is more terrible; so that I thinke Polidor Virgill might haue ascribed the inuen∣tion of Dice vnto the Deuill. For I haue neuer read of thē approued by the Heathens, or vsed without re∣proofe.

Stage plaies are degenerated from the vetus Comae∣dia, which Tully tearmed the mirror of mans life, they detract from vertue, and adde vnto vice, so that they may be named now the store-houses of al wickednesse:

for therin is painted a Sodome of filthinesse to bee sold; and no thing but tales of carnal loue, Adulterie, ri∣baldrie, Leacherie, murther, rapes, interlarded with a thousand vncleane speeches: there you shal not onlie haue your māners corrupted in hearing these scanda∣lous, and scurrilous Dialoges, but also in seeing their gesture. I wil not insist to shew you how they profane the sacred word of God, abuse the state, breed slight re¦gard of the magistrats authoritie. Neuerthelesse as his* 1.106 Maiestie doth not banish them all vtterlie out of his Court, so I would not condemne you to heare them there, or elsewhere particularlie in your own, or some other freinds house, so being that they be first seene & approued by some godlie, wise. and discreet man; that you will applie your owne iudgment to detest the vice and imitate the vertue, which you see there represent∣ed. As for the common plaie-houses, which may be cal¦led the verie sink of the Citty, I would neuer haue you resort thether.

Delight not also to bee in your owne person a plaier vpon instruments, especiallie vpon such as commonlie men get their liuing with: because you maie imploie your time better then so: and for the most part wee see that those who are most giuen to plaie vpon them, are fantasticke and ful of humors, accounting more sometimes of the tuning of their Lute, then of the en∣tertaining and plesant Companie of their freinds.

Eneruant animos cithar ae, cantus{que}, Lyrae{que},

* 1.107

I maie add that oftentimes the holding of the Lute hath hurt the breast, and made manie crooked bodies, as also that playing vpon instruments doth disgrace

more a Noble man then it can grace and honour him in good companie, as manie thinke. For hee shoulde rather take his pastime of others, then make pastime vnto them.

Lastly I thinke the chase (as his Maiestie saith) is an ouerwise and philosophicall follie: for where al such plaies are ordained to free mens heades for a time from passionat thoughts of their affaires, it doeth on the con∣trarie fil & trouble mens braines with as many fashions, & toyes of the plaie, as before they were filled of their af∣faires.

Chap. 26. Of Valour.

VAlour, which is the inherent proprietie, and indiuidual attribute to a Noble man, and the ac∣complisher of al virtue praeceding, remaineth onlie to be declared. For albeit a young Noble man be neuer so learned in Artes, and Sciences, and perfect in all exercises, yet without this vertue hee is not worthy to bee esteemed. And because it is mistaken by manie, who thinke it to consist onlie in bragging, beating, threatning, and thundering out of al cruel menaces,* 1.108

Mugitus velnti cum prima in praelta Taurus Terrificos ciet, at{que} irasci in cornua tent at.

I wish you to knowe that it maie be described to be an habitud of the minde, wherby a man is resolued to ha∣zard himselfe vnto al perils & paines for the good of his Prince, Countrie, and for his owne honour, aduisedlie.

By this word [habitude] wee maie obserue that

those men are not trulie valiant, who hazard thēselues vnto danger, through some light disposition, or passiō, as Aiax and Catiline did: nor through dispaire, as the souldier Antigonus, who had lost hope to be cured of his impostume: nor yet those, who indāger themselues for their owne particular profit, as Spies, Pirats, Mer∣chants, and hired souldiers doe. Sicut non Martyrem poena, sic nec fortem pugna sed causa facit.

Which habitude not being in the strength of bodie, (whefore I cal it rather Valour, then Force) but in the [minde,] sheweth vs that Milo was not to be accoūted valiant, for bea••ing a great Oxe, and cleauing an olde Okē tree with his hands: nor Tyrius fot breaking down an iron Gate with his shoulders': nor yet Polyphemus for throwing great rocks into the sea, not such men.

Thirolie Valour requireth that you hazard your selues onlie, [for the King the Countrie, and your owne honour.] In such actions shew your selues Captaines, when you are not accounted simple souldiers, as An∣drocidas, Meleager, Camillus, Dentatus, and that cou∣ragious Scaeuola did in deliuering their Countries, and Citties, from the crueltie of the enimies. Yet I wish that it be [aduisedlie,] Non est inconsulta temeritas, nec periculorum amor, nec formidabilium appetitio, sed di∣ligentissima in tutelâ sui Fortitudo est. It is no lesse Va∣lour, saith the wise philosopher, to shun a danger, thē to runne rashly vpon it; as appeareth by Socrates scor∣ning of Laches, & Homers commending of Aeneas, & Vlysses for flying, as the Lacedaemonians did at the bat∣taile of Platees, and Iudathorses the king of Scythia frō Darius, and the Turke at this daie, who vseth cōmonly

to retire himselfe at the first skirmish, to scatter the Christian armie. Also this condition [Advisedly] con∣demneth al swaggerers; they are so vndiscreete & rash in quarelling, that if a man come neere their shaddow they wil make him beleeue, that he hath iustled them; or if they heare anie speake, through malitious igno∣rance, wil demande a commentarie of his wordes, to vnderstand what he meaneth by this, or that, to chal∣lenge him presentlie into the field. Oh what a noise & stir is kept, that such a one is gon to fight! Friends must hunt after him, to know the matter, which he cannot tell, onlie hee thought such a one had offended him. Then he consulteth, if he hath sustained anie wronge, and considereth if his honour hath bin aniwais impai∣red, in remitting it into his friends hands, as vnable to keepe it himselfe. This is al the discretion of manie, to dishonour themselues, and trouble their friends, with single combates, whereof I wil giue my aduise, seeing they are become so frequent and cōmon.

Chapt. 27. Of the single combate.

MAnie men are of so litle iudgment, that they ac∣count him most valiant, who hath foughte manie combates, and that his cause hath euer beene best, when there is nothing more vncertaine, & oftentimes vntrue, seeing euerie daie we see that da∣stardlie and cowardlie fellows triumph ouer valiant & couragious souldiers, and sometimes ouer wise Cap∣taines

in this pernicious kinde of Combate. In respect these fellowes are euer in the Fence schoole, where if they cā but hold out their rapier, the valiant man run∣neth himselfe vpon it, so greate is his courage that he would ioine with his aduersarie. Valour consisteth not in this, that a man shold be able to keep himselfe alwais vnbeaten, or vnhurt, thē their should be no valiant mā in the world: for who can hinder one to throwe a stone at him or shoot him with a pistole? Nor would I haue men thinke that Gods assistance and power is euer ty∣ed vnto their iust cause, they tempt God in vrging him euerie houre to worke miracles, for iustifiing of their innocencie, and condemning of the others guilti∣nes, which the Heathē Aeneas acknowledged very wel in saying.

Arma amens capio, nec sat rationis in armis.

* 1.109

For one time that Dauid triumphed in single Com∣bate against the great Giant, who fought in an vniust action, we read of a thousand, who haue gotten the vi∣ctorie in defending a bad cause, both for the publike & their owne particular. The historie of the Kings of Iu∣da & Israel, yea the whole bible are ful of such exam∣ples, to teach vs (I saie) that Gods Almightie hand is not alwaies tied and subiect by anie natural bond vnto the right of anie people, or of some few persons in par∣ticular: but that he worketh al things both good and e∣vil by his powerful prouidence vnto his owne glorie, yea that hee draweth the victories, which the wicked haue ouer the good men, & the feeble ouer the strong, and the Coward aboue the Courageous, to the honor of his Diuine Maiestie, which is is only permanent &

vnchangeable. Among the Heathen you see that one Horatius who was a wicked man of himselfe, and de∣fended a verie bad cause, killed the honorable and ho∣nest Curatians, who were enemis vnto the Romane Ty∣ranie. Likewise the vsurper Alexander the great's Chā∣pion overcame Darius his Captaine, who defended his Princes lawful right, who is renoūed in al histories, to haue beene a good religious Prince, agreeable and beloued of al men for his vpright Iudgment: so naked Diosippus the Athenian hauing onlie a club in his hand ouercame the Armed Macedonian, hauing both a pike and a sword to defend himselfe in the presence of Alexander; whose souldiers they were both.

Therefore I councel you to consider that there is no Valour, or great Courage to be euery day swagring, and running to the field, with litle or no regard of your life, which is the Kings, and which yee should preserue carefully, to hazard it onlie for his cause, as your prede∣cessors haue done heretofore. Nothing could moue them to draw their swords, which they held of the king for his defence onlie, but the common cause. They could not be more offended with the vndiscreet words of anie man, then the Light of the Sun can bee obscu∣red by the darknes of the Clowdes. As they required words with words onlie, so would I haue you to do, and to say with Tiberius, let vs forget reports & false bruits, or giue them leasure to grow old. For if wee be angrie, they maie be thought true, if we neglect them, they shal be esteemed false. And truelie reportes are like vn∣to smoke, which if it haue passage it euanisheth awaie, without anie adoe, but if it be kept in, ▪it wil soone take

you by the nose, and make your eies to water, or to leaue the house.

Jt is a too grosse opinion to thinke that anie Noble mans honor dependeth vpon an other mans word: for properlie no man can be depriued of his honor, but by himselfe, in flying from vertue to embrace vice. Ne∣verthelesse I wil not infer that yee shoulde suffer your selues to be abused in action, rather then that should be, J woulde councel a Gentleman to answere a foole, according to his folly: (Homo sum, nihil humani àme ali∣enum puto.) The Gods themselues are iealous of their honour, as they confesse:

Nos quo{que} tangit honor, templis ga••demus & aris, Turb••{que} caelestes inuidiosa sumus. Quod si negligimur, magnis iniuria poenis Soluitur, & i••stum pr••terit ira modum.

Yea as the Doctors of Law crie out in a cleare acti∣on,* 1.110 Iura clamant: And how can or wil hee maintaine the kings, his Countries, or another mans honour, that is nether able, or willing to defend his own? There is no man I thinke of what qualitie, estate, condition, or profession soeuer, but he would be honoured and respected in his owne rancke, if hee bee not more dul and senslesse, then a blocke. If wee should suffer our selues to be dishonoured by anie whosoeuer, except it bee by his Maiestie, who maie dispose of our liues at his pleasure, our state were miserable. No, no▪ the Itali∣ans, who are of a far baser courage then wee▪ teach vs this resolution, rather to die a thousand times, then to be abused and disgraced by anie. Phillip of Maria the Duke of Millans Kinsman, being angrie with a poore

gentleman of Berga••e, named Lucio Pelfieri, kickt him twice with his foote, thinking that hee durst neuer pre∣sume to be revēged: but within a short space after the saide Pelsieri beate the Count Philipp in the Cittie of Cremona with his pantofles. Litle Vlysses sound out the meanes to blinde that huge masse of flesh, which asto∣nished euerie one with his monstrous greatnes. Na∣ture herselfe sheweth vs that the little waspe is able to trouble the fu••ious Bull: and the Beetle to vex the tow¦ring Eagle. And among vnsensible things it is reported that the litle Ilād of Aegina molested the great Cittie of Athens: and our owne Iland hath troubled asmuch the great continent of F••ant and Spaine, as euer that of Sicilia did Italie. Not that I would coūcel or encou∣rage anie man against that respect and honour, which hee oweth vnto his betters, but that I wish their might remaine alwaies a mutual respect, between vs. Amean gentleman should alwaies reuerence a great man: and a greater man should not thinke that his goodlie pos∣sessions, manie followers, and rich reuenues, cā grante him anie lawful priuelidge to wrong his inferiour. The King keepes the counters in his hand, and laieth some for more, some for lesse, as it pleaseth his wisdome.

I feare not Eudamidas and Cleomenes scoffing, and that answere which they made vnto the Rhetorician, who discoursed vnto them of Valour, to coūsell you a∣gainst him who hath or would dishonour you, to go by degrees in reuenging your quarrel, and not to begin at that, which in al reason should bee last, and the very extremitie it selfe. For I thinke it rather proceedeth of cowardlines then of courage, that yee go about at the

verie first to kill your enimie, as appeareth by ma〈…〉〈…〉 mens practise, that tremble for feare so longe as they see him aliue, whom they haue offended; as if they had beene wronged by them. Euerie man confesseth that it is greater valour to beate his foe, to cause him to cō¦fesse his fault and repent, then to 〈◊〉〈◊〉 him. This is the onlie waie to bee reuenged: and therfore wee sight nor with a stone when it hurteth vs, because it cannot satis∣fie our reuenge. To the ende that you maie bee fullie sa∣tisfied of your wronge, the offender must haue as great feeling in his repentance, as you would haue pleasure in your reuenging: which made Bias to cry out against that wicked man: I know that sooner or later thou shalt repent thy iniurie offered vnto mee, but I am afraide that I shal not see it: so said the Orchomenians vnto Lycis¦cus who betraied them. Hee cannot repent himselfe (which should bee the principall end of this combate) when hee is killed on the contrarie, if you will obserue hee threatens you rather in his fale, & is so farr from re∣pentance, that hee would kil you if hee could. Alas! in killing him, you wronge your selfe more then him: for you haue caused him to die sodainelie and vnsensibly to vndoe your selfe and al yours for euer. He is at rest, but you must runn day and night to escape the Sherifs & other the Kings Officers hands. Wherfore learne of valiant Caesar to saie of your selues, as hee did of him∣selfe: My choller maketh not me outragious in seeking re∣venge, nor my iust wrath to be cruel in exacting punish∣ment.

My next aduise is that you neuer chose to your selfe a Second, which if you do, it betokeneth both little cou∣rage

and lesse discretion, that you should bring your freind in trouble and your selfe in greater danger. For naturallie al companie causeth a greater confidence in any danger, then when a mā is by himselfe alone. How vniust a thing is it, to make a freind partaker of our mi∣serie, and punishment, who is not guiltie of our faults? What indiscretion is it to cause a man to fight for vs, that is not offended, and for the most part knoweth not his enimie? We request men oftentimes to do that thing for vs. which we would neuer enterprise for thē. Surelie this indiscretion is vniust, & to bee wondred at, that wee should charge a man to hazard his life for vs, vnto whom wee wil not giue the fourth part of our goods: nor would hee lend you a sūme of monie, with∣out sufficient securitie: notwithstanding, as if he were instantly metamorphised into you; and yee changed into him, yee charge him, & hee obaieth you, in a mat∣ter of far greater importāce. How dangerous it is, yee maie easilie perceiue; for if your Second be ouercome anie waies, then you must fight against two: for I know not wherfore an assistant should shew anie fauour to his fellowes enimie, hauing ouercome his owne, more then a souldier, should see his companion set vpon in a battaile, and not helpe him; though there bee but on a∣gainst him. The quarrel is not the Seconds, and there∣fore hee is not at his own disposition to fight, or leaue, vntil the quarrel bee ended: Hee can nether bee fauo∣rable nor sparing, without his preiudice and hatred vn¦to whom he hath lent himselfe. But because your Com∣bates are not single or double, but as his Maiesty saith of you and al your kinne, against him and all his: my wish is

that this sort of Combat, were as wel smothered in the effect, as the barbarous name therof is vnknowne to a∣nie other Nation.

Chapt. 28. Of deadly Feides.

O What a shame is it to haue our barbarous and horrible disobedience registred by the Kings owne hand? what discredit is it for vs all, that all nations should read that He and all his kinne, against* 1.111 him and all his, bang it out brauely without respect to God, King, or common weale? What disgrace is it for the whole nation, to heare strangers vpbrayd vs, accord∣ing to his Maiesties owne hand writ: that yee Nobles wil thinke the King farr in your Common; in case yee a∣gree too grant an assurance for a short space to keepe the peace? Whie doe yee thus forget your natural dutie (if I dare a••ke you without falling into feide with you) to∣wards, God, your Prince, and Countrie, to follow your particular passions? Hath not the Lord commāded you to loue your brother as your selues? Hath hee not curs∣ed them that kill, and saide thou shalt doe no murder? Hath not the Lord commāded you to honour & obay your Prince? Should yee not obay his Laws & Statuts? Are yee nor Subiects? Shoulde you not containe your selues in that state, wherein his Maiestie hath placed you? Was it not for his own defence onlie & his State, that he gaue you armour to weare? When yee vse thē in your own particular quarrel, do yee not depriue the

King and State of their due and right? In killing of your neighbors do yee not cause your Coūtries ouerthrow, and your owne death, which are the chiefe parts of our Politike bodie? Thinke you to escape with your liues more thē other parricides haue euer done heretofore? or that our countrie can consist with these internal dis∣sensions more then theirs? No, no, deceiue not your selues: for Truth it selfe hath said it, and it must be, Reg∣num* 1.112 omne divisum desolabitur. The examples of cōfir∣mation should terrifie you.

Was it not the feid betweene the Hannonians and Barchienues, that caused Carthage's destruction? Was it not the dissension of the two Kings of Thracia that made King Phillip to triumph ouer them both? Was it not the Prusian & Venetian feid that troubled Constāt∣inople, & caused forty thousand mē to be slaine at one time? what shal I say of the Blacks, & VVhites, that over∣threw the flourishing state of Florence? Which of you al doth not know that it was the three or fourescore yeers feid, which made the English mē triumph ouer France? And to come neerer home, was it not the dis∣sention amongst the Nobles of England, that made Cae∣sar, first conquerour thereof, (as he saith himselfe) and then VVilliam of Normandie, and the Saxons? who is ignorant of the great ruines procured by the long feid, betweene the houses of Yorke & Lancaster? And which of vs doth not lament the losse of our friends, by the ci∣uil warres betweene vs and England? O quàm memi∣nisse horret what hurt and dammage we receiue dai∣lie as yet with these barbarous feids!

Wherefore I wish you al to follow Scilurus his coū∣cel,

which he gaue vnto his 80. sonnes by the faggot of rods, to banish from amōgst vs, al hatred, feids, enuie, malice, and Iealousies, to be intirelie, sincerelie, & in∣separablie conioined togither in all vnfained peace, loue, friendship and concord. Nam vis vnita fortior. Which we maie easilie effect in subduing our own af∣fections, whereby wee shal obtaine a more glorious vi∣ctorie, then if we placed our standards in the farthest* 1.113 confines of Asia and Africa: our triumph maie bee more renowned, then if we overthrew the Medes and Persians. For he that can cōquer selfe Loue, overcome Ambition, bridle his furie, and subdue the vnrulie pas∣sions of his owne minde: Non ego cum cum summis vi∣ris* 1.114 comparo, sed simillimū Deo indico. Let vs then arme our selues against our common enemies and consider how we shal get the victorie.

Chapt. 29. How yee may overcome selfe-Loue.

SElfe-Loue is the greatest disease of the minde, and maie truelie be called the plague of man; the capi∣tal* 1.115 enemie of wisdome, the canker and corrupti∣on of the soule:

—Caecus amor sui* 1.116 Ac tollens vacuum plus nimo gloria verticem.

This passion hath not onlie beene the cause of manie Narcissus his changing among you Nobles, but also hath bred more diuerse sects of Religion, and Philoso∣phie, then euer the Hydra of Lerna had heads. Wee

should al praie with the Spaniard, O God keepe me frō my selfe: For we are more blind then Thamyra in our owne Faults, & more sharpe sighted in our neighbors, then Lynceus. It is this passion that openeth the dore to pride, vanitie, and flatterie. Wherefore without far∣ther enarratiō of the infinit mischievous effects, which Selfe-Loue bringeth forth in general, and particular, I councel you al to beware and flie from it, in trying and examining your selues narrowlie with a serious and faithful search of your owne imbecillitie,

—ne cui de te plus quàm tibi credas.

* 1.117 When yee haue once found out your owne weaknes, and are able to iudge aright without al partialitie: it is a token of a sound Iudgment, of a right wil, and conse∣quentlie of a ioieful victorie.

Chapt. 30. How yee maie overcome Ambition.

AMbition, which is an insatiable desire of honour, contends against Selfe-Loue for the first place a∣mong the passions, in respect that it far overcō∣meth al the rest, as appeareth by Alexanders, Scipio's, and Pompeius his abstinēce, in refraining to touch the fairest Dames of the worlde. This passion causeth No∣ble mindes, & high spirits to tread vnder foot al Laws, as the ambitious Doctor witnesseth saying, Si ius vi∣olandum est, regnandi causâ violandum est, in caeteris pietatem colas. It vilifieth and contemneth al Religion, and good conscience, as Ieroboā, Mahomet, the Turke,

and Pope testifie, who tollerate within their domini∣ons al sorts of Sects and Villanies: and the Heretickes confirme the same; for they had rather be the masters of errours and lies, then the disciples of truth.

It breaketh the bonds of Nature, as is euidēt by the cruel murthers of Parentes, children, husbands, wiues, Brothers, and neare kinsmen, and the hainous facts of Absolon, Abimelech, Athalias, Romulus, Seï King of Persia, and of Soliman the Turke, besides our owne dai∣lie sight and experience. Ambition in a worde is that vacuum, which cannot bee found by the Philosophers; that Ixions wheele, Phaetons chariot, and Icarus his wings figured by Poetical fictions. Through Ambition onlie the three partes of the worlde coulde not fil the three corners of Caesars and Pompeius hearts: the one* 1.118 would not indure a companion, the other would not acknowledge a superiour.

Haec Crassos, haec Pompeios evertit, & illum* 1.119 Ad sua qui domitos deduxit flagra Quirites.

And as Nero's Arbiter writeth elegantlie, the whole* 1.120 world was not sufficient for their Tombes in these ver∣ses, which with the former I recommende vnto your memorie:

Crassum Parthus habet: Lybico iacet aequore Magnus: Tertius ingratam perfudit sanguine Romam. Et quasi non posset vt tellus ferre sepulchra, Divisit cineres: hos gloria reddit honores.

To subdue this affectiō you must not moūt higher thē your wings wil permit. Limit your aspiring desires and ambitious thoughts within the compasse of your capa∣city. Let euer your merits march before your pursuits,

and thinke to attaine vnto some honourable charge & office of his Maiestie through your owne deserts, and not by the fauour of your friends, or greatnes of your Pedigree. Aspire euer by honorable & lawful meanes; otherwise be yee neuer so highly exalted & advanced, your honour shal be but smal. To betraie your Prince, to sel your Countrie, or to cōsult with the Deuil to get either honour or riches; your shame shal euer exceede your Glorie: and your punishment bee greater then your recompence before God.

Chapt. 31. A remedie against Loue.

OVR third mortal enemie, which we haue to fight against, and ouercome, is Carnall Loue; a most fu∣rious & dangerous passion: these are the three infernal furies: the three capital enemies of our saluation; the Devill, the world, and the flesh; these are the three ge∣neral & vniuersal passions, which comprehende al that* 1.121 is in the world. Quicquid est in mūdo (saith the Apostle) est concupi scentia oculorum, aut carnis▪ aut superbia vi∣tae. This last foe, which the Courtiers cal simply Loue, is cōmon vnto man & beast, & turneth men into beasts. It was Circes cup, & that Potion, which metamorphi∣sed Vlysses his followers. This is a strong and puissant e∣nemie; therfore yee had neede to come furnished with complete armour to overthrow him. David could cut of the head of Goliah, & yet was not able to resist Bath∣sheba. Sampson could slay the Philistines with the iaw∣bone of an Asse, & yet was made as••aue to Dalilab. Her∣cules performed so many incredible labours, that his

Taske-mistres was faine to crie out, Defessa sum iubēdo. & yet for al this was cōquered by this enemie, & made to spin on a Rocke by Omphila. Yea the Gods thēselues were ouercome by this enemy, who hath his quiuer ful of diuers arrowes, some with heads of gold, & some of siluer. You must arme your selus against the shot thus.

Abstaine frō the company of these impudent Laïs, who with their painted faces, smooth tongues, & glan∣cing eies study to entrapp young Gentlemen in their snares; as also from reading of Loue Pamphlets, which corrupt a chast minde no lesse then bawdy talke.

Consider that the beautie of a woman is like a floure that withereth, and that manie haue perished therby; and it is a glorie to triumph ouer it, in regarding it noe more then Xenocrates did faire Phrynes inticements.

Awaie with these diabolical inuentions, and vnlaw∣ful meanes, which manie vse to satisfie their filthie lust,* 1.122 as the laying of a wagtaile, or a wrynecke vnto your hart; these drugges, and hot drinks, these inchaunted* 1.123 rings mentioned by Ariosto.

Beware likewise of these feareful superstitions, as to watch vpon S. Iohns euening, and the first Tuesdaie in the month of March, to coniure the Moone, to lie vp∣on your backe hauing your eares stopped with Laurel leaues; and to fal a sleepe, not thinking of God; & such like follies al forged by the infernal Cyclop's & Plutoe's seruants.

Receaue not those foolish fauours also; as bracletes made of haire, the halfe of a ring, Letters written with bloud: which bewich oftentimes the chast minds of manie Noble youthes.

Sit procul omne nef as▪

If your passion bee too great, and that your affecti∣on is much inclined to loue, breake it into sundrie de∣siers, as the Poet teacheth you.

Cum morosa vago singultiet inguine vena, Conijcito humorem collectum in corpora quae{que}.* 1.124

Resist it in time, and shift it in changing place and cōpanie, or smoother it with better thoughts: for a lit∣tle thing maie turne you, if yee would consider things in themselues, and as they are of their owne nature. Plutarck laments, and bewailes the death of his daugh∣ter in remēbring only the fopperies of her childehood; and it was C••sars gowne that troubled and disquieted al the Cittie of Rome, which his death did not. In like manner the remembrance of loue-tokens, of a kisse at your farwel from her, of some particular actiō, of a last commendatiō wil afflict and trouble you: yea the very sound of her name.

—His se stimulis dolor ipse lacessit.

* 1.125

Al these things are nothing in respect of the essence of the subiect, which moueth your passion, & kindleth your furie. And seeing the formes of loue are variable & divers, as yee may learne of the Poets, that it cannot be limited or bridled by certaine rules: my best aduise in this Combate shalbe the Apostles precept (which of it selfe is sufficient) if it were wel obserued (to wit,) carnem cum vitijs crucifigamus, that you mortifie the* 1.126 wantonnes of your flesh. This is the best amulet, and most soueraigne coūter-poison against al Cupids veno∣mous darts: and the allurements of Venus.

Yet lest you should thinke, I plaie the Menedemus: I

councel you not to abstaine frō the frequentatiō of ver∣tuous Ladies: which I thinke as profitable to forme your Ciuil behauiour, and quicken your wits, as I per∣swad you that the haunting of those Calypso's are hurt∣ful both for soule and bodie. It belongeth to such ima∣ges as Pigmalion made to be liuelie and senslesse al at once; for my selfe, I euer accounted the conuersation of honest Dames the Schoole of honour for a younge Gentleman: neuertheles I wish you alwaies to obserue a mediocritie in al your visitations, and that you bee e∣uer vpon your guarde, cheiflie amongst those who are faire, of a comlie, gracious, and alluring behauiour. It is follie and lack of discretion, when you suffer your selues to be lead into an vnconsiderate affection. I∣mitate the Comaedians in playing your part▪ onlie in words, except your suite bee vnto her for marriage, which requires in al reason, sound affectiō, & true loue.

But before euer yee inuocate Hymen••••, Hymen, or offer anie sacrifice vnto I••no, my councel is that you trauel: as I wil serue you for a Guide, the best I can, in this next booke: that in France & other Countries yee maie perfect, and accomplish that perfection, which is requisite in a Noble mā. For trauelling is the best way to performe that, as also it is a most excellent and soue∣raigne preseruatiue against Loue, according to Ovid's owne commendation in manie places.

Tutantúm, quamuis firmis retinebere vinclis, I procul, & longas carpere perge vias.

Notes

• * 1.1

  Arist. Eth. 8. c. 6▪
• * 1.2

  Plat. in ••••non.
• * 1.3

  Daniel. 4. Metamor. 4.
• * 1.4

  Cicer. 5. Tusc. Plu••. in Cl••••••
• * 1.5

  D••l••••r•• in vita Socra••e••.
• * 1.6

  1. Kings. 14. 8. & 15. 3.
• * 1.7

  Rom. 12. 15. 16.
• * 1.8

  Liuius lib. 9.
• * 1.9

  Cic. 2. de. ••rator A••lian. varia histor. 12. 15.
• * 1.10

  Hor. 1. epist. 6.
• * 1.11

  Terent. Act. i. 4
• * 1.12

  Gen. 18. 2.
• * 1.13

  Marke. 10.
• * 1.14

  2. King. 2. 19.
• * 1.15

  1. Sam. 25. 24.
• * 1.16

  L. 〈◊〉〈◊〉 pr••fess.
• * 1.17

  Aen. 7.
• * 1.18

  Crinitus li. 2 de honesta discipli¦na. c. 14. lege e∣tiam Guicciar•• de Embl. Alcia•• 124. Li••iu•• 35. Justin.
• * 1.19

  Aen. 5
• * 1.20

  Aen 8.
• * 1.21

  Caesar in morib Gallorum 6.
• * 1.22

  Val. Max. 6. 4. Cor. Taci.. Ann. 2. Iustin. ••1 Caesar. 2. & 7. de bello Gal••ic•• Aen. 3.
• * 1.23

  Aen. 2.
• * 1.24

  Fast. 5.
• * 1.25

  P lin. sec••••d••••
• * 1.26

  Math 20. Marke 9. Luk. 20. 11.
• * 1.27

  Aen. 1.
• * 1.28

  Virgi••. Eclog. 9
• * 1.29

  A. Gell. ff. ad S. Tr••bel. 13. 14.
• * 1.30

  Linius lib. 6.
• * 1.31

  Aen. 3
• * 1.32

  Pers. 3.
• * 1.33

  Suet. Tranq. in vita Julii.
• * 1.34

  Aen. 1.
• * 1.35

  Prou. 29. 20.
• * 1.36

  B••hemius hist
• * 1.37

  1. Sam. 25. 24
• * 1.38

  Theoph. Charce
• * 1.39

  Plut. in discri. adula•• & ami∣es Aelian. va∣rit hist. 14
• * 1.40

  Proper. l. 2.
• * 1.41

  Pind. Is••h. 1.
• * 1.42

  Luc. 16. Metamor 6
• * 1.43

  2. Kings. 19. Herod. 2. Eph. 4. 29. 1. Cor. ••5. 33.
• * 1.44

  Judg. 8.
• * 1.45

  Cic. 1. offic.
• * 1.46

  Persius Sa••. 5.
• * 1.47

  Li. Plin. 29. 27 Rondelet. 17. 7.
• * 1.48

  Eccle. 13. 1.
• * 1.49

  Exod. 23. 33.
• * 1.50

  Gen. 12. Gen. 19. 16.
• * 1.51

  Plut. in Indus Anim.
• * 1.52

  Plutarch. Pla••s. Cicero.
• * 1.53

  Pla••t. in Bach
• * 1.54

  Val. Max. li. 4.
• * 1.55

  Ibid.
• * 1.56

  A••n. 5
• * 1.57

  Pers 5.
• * 1.58

  Terent. Hean. Act. 1.
• * 1.59

  2 part of du∣ty in cō〈…〉〈…〉¦sation. Xenoph. Cy. 1
• * 1.60

  Iosua. 9. 20.
• * 1.61

  2. Kings. 25. 7.
• * 1.62

  Platin.
• * 1.63

  Mart. lib. 5.
• * 1.64

  Epigram. 61.
• * 1.65

  Pyth. Symb.
• * 1.66

  A. G••l. 5. Alian hist. ani. 46. 7.
• * 1.67

  〈1 line〉〈1 line〉
• * 1.68

  Aelian. v••r. his
• * 1.69

  Plin. secundus.
• * 1.70

  3 part of du∣ty in cōuer¦sation. Sabell. 5. Aen. 1. Plu. de. vir. ••ul
• * 1.71

  1. Cor. 9. 18.
• * 1.72

  Hosea. 4.
• * 1.73

  Num. 25. ••. Kings. 12. Gen. 19.
• * 1.74

  Gen. 31.
• * 1.75

  Terent. Eun. Act. 4. sc. 5
• * 1.76

  Instit. lib. 1. 3.
• * 1.77

  Senec. epist. 96.
• * 1.78

  Hip. Aph. 1. 17 Sat. 2. 1.
• * 1.79

  Xenoph. in di∣ctis & factis Socr.
• * 1.80

  Hip. 6. Ep••. Sect. 2.
• * 1.81

  Auso••i•••• in Gryph••.
• * 1.82

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plat. 6. de l••gib
• * 1.83

  Prog. 3. l. 2. Galen, ibid.
• * 1.84

  Pli••. na•• hist. Lib. 6. c. 22.
• * 1.85

  Heginus.
• * 1.86

  Natales C••••es
• * 1.87

  Sena. epist. 123.
• * 1.88

  Iunen. 11.
• * 1.89

  Arist. prob. sect. 6. Q. 5 & 6 Scal exer. 289. DD. Conim in l. Arist. de vig. & som. c. 9.
• * 1.90

  Leu. 19. Deut. 18. Rom. 18. Tit. 1.
• * 1.91

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 3
• * 1.92

  Cic. Pison. 2. l. Clodia. pro. sext
• * 1.93

  Alcias. Embl. 7.
• * 1.94

  Picus Miran. epist. 9.
• * 1.95

  1. Cor. 11. 14.
• * 1.96

  Mart. lib. 6. Epig. 55.
• * 1.97

  Aen. 7.
• * 1.98

  Appian. de bel lo Persico.
• * 1.99

  Plato in reip.
• * 1.100

  A••n. 9 4
• * 1.101

  Plin. nas. hist. lib. 7.
• * 1.102

  Terent. Andr.
• * 1.103

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 3
• * 1.104

  Danaeus de Lus. aleae.
• * 1.105

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.106

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. pag. 127.
• * 1.107

  Ovid. 1. de: r••m
• * 1.108

  A••n. 12.
• * 1.109

  Aen. 2.
• * 1.110

  L. ▪Antequ•• ff. de offic. proc••••s.
• * 1.111

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 2
• * 1.112

  Luk. 11. 17.
• * 1.113

  Senec. epist. 9.
• * 1.114

  Cic. pro Marcel.
• * 1.115

  Plat. 5. de leg
• * 1.116

  Horat. 1. c••••. ode. 18.
• * 1.117

  Hor. 1. epist. 16
• * 1.118

  Lucan. 1.
• * 1.119

  Iuven. Sat. 10.
• * 1.120

  Petro▪ Arbit.
• * 1.121

  1 Iohn. 2. 16
• * 1.122

  Pin. 1. Pyt••.
• * 1.123

  Song. 7.
• * 1.124

  Pers. sa••. 6.
• * 1.125

  L〈…〉〈…〉. 2.
• * 1.126

  Ro••. 8. Gal. 5.