The Garden of Pleasure: Containing most pleasant Tales, worthy deeds and witty sayings of noble Princes & learned Philosophers, Moralised.  
Not less delectable, than profitable.  
Done out of Italian into English, by JAMES SANFORDE, GENT.  
Wherein are also set forth divers Verses and Sentences in Italian, with the English to the same, for the benefit of students in both tongues.  
¶ Imprinted at London, by Henry Bynneman.  
ANNO. 1573.   

HONI: SOIT: QVI: MAL: Y: PENSE: 
1573.   
ΟΣΤΕΟΝ ΚΑΙ ΕΛΠΙΣΤΕΟΝ  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.    

Ad comitem Lecestriae.  

DORICE.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

IDEM LATIN.  
Inclyta virtutis volitet tua fama per orbem,  
Et serò moriens sis super astra, precor.   

ITALICE.  
Prego che la vostra chiara fama  
Di virtù, per tutto'l mondo voli,  
E che dopò lunga vita, l'alma  
Del vostr' alta person, all cielo voli.   

GALLICE.  
Qu'en tout ce siecle bas ta haute renomee,  
Auecques dignité soit de toutz celebree,  
Que la mort viene tard pour te clorre les yeulx,  
Qu'apres la mort tu sois au grand palais des cieulx.   

ANGLICE.  
I pray that your renowned fame  
of virtue may be blown  
Each where, and living long, you may  
above the stars be known.    

To the right honourable, Lord Robert Dudley, Earl of Leycester, Baron of Denbigh, Knight of the most noble order of the Garter.  
IT is left in writing that when the Teians could not abide the spitfulnes of the Persians, forsaking their City, they removed to Abdera, a City of Thrace, & that hereof grew this Proverb, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: whereby is signified, that in great adversity we should not despair, but have some hope: and that there is some place for us to flee unto for secure, if any (beyond all measure) continueth to molest us. This I write to this end, that being (I know not by what destiny) grievously troubled few years past, & finding true that of the unfortunate there is no fortunate friend, I had recourse altogether to my former studies, which for a time I had left off, and eftsoons took books in hand, which are the faithfullest counsellors, in adversity the best comforters, and whose fruits in both fortunes are the richest possessions: for learning by no means can be taken away: all other things as fickle being placed in fortune's hand, ebbing & flowing like the sea, waxing and waning like the Moon, are full of change and mutability, so that a life void of affliction hath happened to none: and true it is as Hesiodus saith, time is otherwhile a mother, otherwhile a stepdame: and therefore Pliny sayeth, that he is in doubt, whether nature be oftener a stepdame, or a mother, as she which bringeth forth so many poisons, and so many remedies. There is none almost but hath sustained some grievous misfortune in the course of his life, and he that hath passed the most part of his age without trouble, is many times assailed with some sharp storm of fatal adversity in the end, as Polycrates the tyrant of Samia was, who being proud of his long prosperity, and desirous to prove the malice of Fortune, cast a ring of great value into the sea, which being swallowed by a fish, and the same taken came again to his hands, so fortune hitherto ceased not to flatter him, but at last she gave him a most cruel fall for being taken of his enemy, he ended his life miserably upon the gallows together with his false felicity, which showeth that continual prosperity is not good and turneth lastly into adversity remediless, that none should flatter himself in welfare, & that it is better otherwhile to endure some storms of trouble in youth, than most miserable adversity in elder age. Whom fortune cherisheth in the beginning in the end many times she bringeth to destruction, & when she most favoureth, she is chief to be feared. Master Frances Pescione a learned Italian said, that adversity is better than prosperity, for the one maketh a man to know himself, and to remember his mortal state, the other engendereth pride and forgetfulness of our humane condition. Fortune beareth rule over the body, but not over the mind, she worketh her tyranny on outward things, and not on inward: and if the mind be with wholesome doctrine diligently prepared, the cruelty of fortune may be the better endured, nay rather nothing at all esteemed, if with the divine Plato, & after him with the Stoic Epistetus we hold, that the mind alone is man, and that the body is nothing else but the prison or sepulchre of the soul, whose evils as they are greater and more grievous than them of the body, so is the mind by no means more to be comforted & kept in constancy, than by good doctrine and reading of worthy authors, to whom I have fled for comfort and counsel, as the Teians for succour went to Abdera, and out of whom I have gathered such things as have privately recreated & comforted me, translating them, as also (as I trust) shall delight all such as do read the same. I have long time thought with myself whom specially I should make patron of this book, and among many noble personages, your honour came to my remembrance, who is able to purchase him credit and authority with those men unto whom your godliness, goodness and constancy (which you have hitherto always showed, & do yet show in maintaining true religion) is thoroughly known. Wherefore I beseech you most earnestly to accept this token of my good will, & at leisure to read it, for I hope it will not seem unpleasant to your lordship and others, in the reading, aswell for the pleasant verses of sundry Italian Poets therein recited, as also for the grave and pleasant sayings & deeds of divers princes, and Philosophers, sentences, & proverbs, in it contained. The Almighty, who hath blessed you with his heavenly gifts, vouchsafe to preserve you in health, and increase & multiply your honour and his good gifts in you.  
Your honours most humbly to command. JAMES SANFORD.   

To the Reader.  
THere are two things (gentle Reader) which I trust will make my book acceptable to thee, to wit, pleasure and profit: and he which lincketh them together, beareth away the prick and praise (as Flaccus saith.) I have in sundry places where the verses of diverse excellence Italian Poets are cited, translated them, and joined the English and Italian together: the like have I observed in certain proverbs and Sentences in the end of the book, which beside other profit that may be received of them, they will somewhat help and delight Gentlemen, and others that desire the knowledge of the Italian tongue. Wherefore take in good part these my labours, which I wish to profit thee so much in reading, as I have been delighted with them in writing.   

Sayings and deeds notable, as well grave as pleasant.  

That books are wise and faithful counsellors.  
KIng Alphonsus of Arragon, being asked what counsellors he best allowed of, and found most profitable, answered forthwith books: because they without fear, without flattery, without grief or any reward, tell me faithfully all that which I seek to know. And Cicero said: O dear books, O pleasant family, books do always stand thee in stead: if thou list they speak, if thou wilt, they hold their peace, they are ever ready at thy commandment: they be not outrageous, not rash, not ravenous, not greedy, not obstinate, as every other family.   

That a merry conceit stoutly and pleasantly spoken by the Captain, giveth courage to the Soldiers.  
WHen a soldier came to Leonides, and told him that the number of his enemies was so great, that for their darts men could not see the Sun, he answered him pleasantly, saying: And will it not be a great pleasure to fight in the shadow?   

That Nature warneth us to shun superfluous babbling.  
ZEno seeing a young man that babbled overmuch, said thus unto him: Mark this my son, that Nature hath made us two ears, and one mouth, because we should hear much, and speak little. The same Zeno being demanded how far truth was from falsehood? answered: As far as it is from the eyes to the ears.   

That according to the judgement of the wise, man's ignorance is exceeding great.  
Socrates', he which by the Oracle of Apollo was judged the wisest man alive, held that Ignorance was the mother of presumption: And therefore used oftentimes to say: This I know only, that I know nothing. And Themistocles, the wise and sage counselor, being an hundredth and six years old, said at his death that he was unwilling to die when he had begun to know how to live.   

That constant and valiant men make a jest of grief and pain.  
SOlemon the Sophist, when he was greatly tormented with the gout, mersly said: If I have need to go, I have no feet: If I have any thing to do, I have no hands: but if the gout take me, I have both hands and feet.   

That the chances of Fortune are strange and marvelous.  
ONe Mark Antonio Batistei, an Italian, having lost five hundredth crowns in a drowned ship, went as desperate to hung himself. But being about to fasten the rope to a beam, he found there hidden by chance a thousand crowns: wherefore he being exceeding joyful and merry, took them, and exchanging the halter for the crowns, went away. Now behold, not long after, the owner came thither to see them, and handle them, who not finding them, but in their place seeing a halter, was overcome with so great sorrow, that without any more ado he hung himself with it.   

That with the constancy of the mind, the strokes of Fortune and men are borne off.  
SEneca saith, that wheresoever a man doth hide himself, Fortune and the malice of the people will find him out: and therefore the mind aught to draw too his invincible rock of constancy, where despising all worldly things, the darts of Fortune and men without any hurt shall fall down to his feet. And master Lewes Almanni, a very fine Italian Poet, to the like purpose said: 
All miser huom non giova andar lontano,  
Che la Fortuna il segue ownque ei fugge:  
Mal, valorose, & saggio  
Stelle, Fortuna, & sort.  
Vince, & rinasce in morte.  that is, 
It naught avails the wretched wight  
To go far from his wonted place,  
For Fortune follows him in sight,  
wherever he doth flee, apace:  
But he that worthy is and wise,  
Doth overcome by wisdoms might  
The Stars, and Fortune's cankered spite,  
And doth in death eftsoons arise.    

That wise men make answer to every deep demand.  
THales Milesius one of the seven sages of Greece, being demanded what thing was of all other the most ancient, he answered, GOD because he hath always been: what thing the fairest? the world (said he) for that it was the work of god: what was the widest thing? place, because it comprehendeth every other thing: what thing was most profitable? hope, because when all other wealth is lost, this remaineth always: what thing was best? virtue, because without her no good thing can be spoken: what thing swiftest? the mind of man, because in a moment he rangeth throughout the whole world: what thing strongest? necessity or destiny, because it overcometh every other accident or chance: what thing most easy? to give an other man council: what thing most difficult? to know ones self: what thing wisest? time (said he) because it attaineth all things.   

How soon brute beasts are satisfied and how insatiable men are.  
SEneca was wont to say: The Bull filleth himself in a little meadow: a wood is sufficient to feed many Elephants, but man through his ambition and greediness, can neither be satisfied with the whole earth, nor yet with the Sea.   

That experience is gotten with tyme.  
ARistotle said that young men can not be wise, because wisdom is gotten by experience, and experience by time. And he said moreover, that where wisdom hath most credit there fortune hath lest to do. And he in like manner hath written, the young men are simple, soon won, and light of belief, because they have not proved or known the doubleness, craft, and unfaithfulness of wicked men: therefore S Peter the Apost. admonishing youth hath divinely said: Adolescentes subdits estote senioribus.   

That craft is deceived with craft.  
COrax promised Sosius to teach him rhetoric, & Sosius promised to pay him his hire when he was taught. But having afterward learned, he would not satisfy him, wherefore Corax sued him. Sosius trusting in his art of Sophistry, asked him wherein rhetoric consisted? Corax answered, it consisteth in persuasion. Then said Sosius, if I persuade the judges that I own thee nothing, I will pay thee nothing, because I shall overcome in law: if I persuade them not, I will not pay thee, because I have not learned to persuade: therefore it will be best for thee to give over thy enterprise. But Corax that knew more than he, wrested his argument after this sort, and said: Nay rather if thou persuade the judges thou shalt pay me, because thou hast learned to persuade: if thou do not persuade them, thou shalt pay me, because thou shalt loose to me the matter in suit, so that every way thou oughtest to content me.   

That by the multitude of laws made, the abundance of vices is declared.  
Arcesilans' said, that even as where there are many physicians, there are also many diseases, so where there are many laws, there be also or else have been many vices, because vice doth grow before the law.   

The opinion and counsels of Epicurus.  
EPicure said, that thou shouldest rather see with whom thou oughtest to eat and drink, than that which thou oughtest to drink and eat: For to live alone without friends, is the life of Wolves, and other wild beasts. The same Epicure said: we are borne at one time, neither is it granted to be twice borne: and also that which we little esteem, we are ever in danger of death. Therefore thou being not owner of to morrow, prolong not the time, but live merrily to day.   

That the nature of man is wavering and troubled with divers passions.  
THe noble Laurence Medici's being in a very good company, and devising together touching the natural things of man, this man said one thing, and that man an other: wherefore he being requested to say his opinion, he declared it courteously without any study in this manner. 
Teme, spera rallegrasi, & contrista,  
Ben mill volte in di nostra natura  
Spesso il mal la falieta, & il been l'attrista  
Spera il suo danno & deal been ha' paura.  
Tanto ha'l viver mortal corta la vista:  
Albina fin van'è, ogni pensier, & cura:  that is, 
A thousand times a day our nature is in hope and fear,  
In mirth, in sadness too, and many times a heavy cheer:  
The good in her doth work, & th●'ll doth eke her merry make,  
She hopes her hurt & loss, & for the good doth fearful quake,  
Our mortal life doth still but little see:  
And at the end our thoughts and cares vain be.    

That Fools cannot stand quiet.  
WHen Solon was in company, and held his peace according to his wont, there was a presumptuous fellow that said to him that he spoke nothing because he was a fool. To whom Solon without otherwise altering himself, answered wisely, saying: That there was never found a fool that could stand quiet.   

That abstinence is the defendresse of virtue.  
Socrates' in Plato said, that he that desireth to love virtue as much as he aught to love his country, loveth above all things abstinence, and fléeth will and appetite as Mermaids.  
Epictetus' the Philosopher comprehendeth the whole sum of Philosophy in these two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, bear, and forbear: in the first he admonisheth us, that we should endure adversity with a stout courage, in the second that we should abstain from will and appetite.   

What is the best and the worst part in man.  
ANacarsis the Philosopher being demanded what was the best and worst part in man, answered the tongue. The same Philosopher was wont to say, that it was better to slide with the feet than with the tongue.   

That Princes aught to see justice kept.  
Cambyses' a most severe King, caused a judge, although his very friend, to be skinned, who judged according as he was bribed, and not according as reason required: and causing the judgement seat to be covered with his skin, made afterward the son of him being dead to sit upon it in judgement. The same prince above his own royal seat, had in great letters of gold these verses written in effect: 
The King with great rigour ought heed to take,  
That judges the law do lame never make,  
For if she bend, and wreath aside her face,  
Both honesty and reason loose their place.    

That true Nobility is derived from Virtue.  
POpe Urban the fourth, a French man borne, was of a base lineage, but very well learned and eloquent, wherefore upon a time the King of Spain vpbraydyng him with his father's unnobleness, he answered him after this manner: It is no virtue to be borne noble, but to do nobly (as I have done) is virtue and nobility. The same Bishop give freely for nothing all offices and benefices, saying, that he that buyeth an office, must needs cell it.   

That he is young that is in health, and rich that is not in debt.  
VIncentio Pescioni, a wise and a pleasant Italian Gentleman, travailed in good company, and they chanced to reason among themselves on a time, of age: And he being asked how many years old he was, he answered that he was in health. He being asked of an other how rich he was: he answered that he was not in debt: declaring that he was young enough that is in health, and rich in deed that is not in debt.   

That good counsel doth overcome an army, and that one error causeth great ruin.  
EVripides spoke oftentimes this sentence worthy of remembrance, that in war one counsel alone overcometh every kind of army: So contrariwise an error bringeth both thee and thine to ruin. Socrates' comprehended in the same sentence not only war, but all man's life. And the most noble Boiardo very trimly hath written hereupon.  

Sautament si suol spesso usare,  
Questo noble proverbio fra la gente,  
Che si bisogna molto been guardare,  
Dal primo errore, & inconueniente  
E sempre may con l'arco teso stare:  
Sempre may esser cauto, & prudent,  
diligent suegliato, accorto, attento,  
Ch'un disordin che nasca, ne fa cento.   

This proverb is wisely much wont to be used  
Among the people, that we aught to be heedful  
Of the first error and fault not yet committed,  
And always with bow bend in hand to stand watchful,  
Wary, wise, diligent, prudent, and advised,  
That one growing misorder breed not an hundred.    

That by means of subtle and pretty jesting, men sometimes avoid both damage and shame.  
ONe Francisco de Semivara was put in prison, because he had played away his substance at dice: for the which he being sorrowful, said: This Mayor putteth me in prison because I have played mine own, what would he do, if I had played his? The Mayor hearing this pleasant saying, caused him to be taken out of prison, and forgave him.   

That it is more miserable to be borne than buried.  
THe people of Thrace were wont to weep bitterly when their children were borne: But when they were dead, they accompanied them to their grave singing & laughing. The which custom Euripides approveth in these verses saying: 
The young borne child with tears bewail we aught,  
As he that is to great miseries brought,  
But he being dead, and from troubles at rest,  
For his short life we aught to make a feast,  
And carry him laughing unto the grave.    

That neither for friendship, neither for any other thing, we aught to do things dishonest.  
PVblius Rutilius, a noble and severe young man, refused a certain dishonest demand of a friend of his, whereupon he being angry said unto him: And what need I thy friendship then, if thou do not for me that which I require thee? But what need I of thine (answered Publius) if I should do for thee things dishonest?   

That in matters of life and death a man aught not to put himself rashly into any man's hands.  
THe most noble Alcibiades being cited in Sicily by the athenans to purge himself of a mortal punishment, would not appear. Wherefore a Sicilian said to him: What be you in doubt of your chieftains? I will not in this case (answered Alcibiades) trust to my mother's judgement: what do I know whether she will take the black for the white or no?   

That the fashion of the nose doth sufficiently declare the nature of a man.  
THe Persians loved bending noses, which the Greeks call Grypi and they loved them so, because Cyrus, whom they loved above all other their kings, had a nose of that fashion. But there be two sorts of Grypi or bending noses, the one is, that descendeth from the forehead, and goeth as it were straight even to the end, as Cariline had: the which sort Aristotle holdeth for the sign of an ambitious and shameless person, referring the likeness of that nose to the Goat, and the mind to the nature of the Raven. The other sort departeth from the forehead, and about the middle of the nose, it somewhat riseth up, going afterward towards the end, it hath a comely turning, as had that great Captain called Scipio Affricanus.  
This Aristotle judgeth to be the sign of a valiant and honest man: And that nose is likened to the eagle's beak, and the mind to her nobleness.   

A most noble comparison of Cicero's.  
CIcero said, that as men without any enforcement, do move the parts of the body by the will and mind: so God through his divine power doth move and altar the whole world.   

That learning is much set by of wise men.  
ALphonsus king of Arragon, Naples, and Sicily, having understood that a certain king of Castille had said, that learning was not meet for noble men and gentlemen, he exclaimed, saying: These are the words of an Ox, and not of a man.   

That we aught not to be so homely with Princes, that decorum, that is, seemliness or that which becometh the person, be overpassed.  
Avgustus' the Emperor was never wont to make refusal to no person almost, when he was bidden to meat: a certain Senator desiring him to supper, he went, but he entertaining him very niggardly, & almost after his ordinary, Augustus at his departing listened to his ear, and said aloud: I knew not that I was so great a familiar of thine.   

That their sovereignty is short which rule by violent means.  
WHen it was reported to Dionysius, that his son to whom the kingdom descended, had ravished and deflowered a noble man's daughter, he caused him to be sent for, and sharply reproving him, he demanded whether he knew that he being his father, had ever used any such violence? You had not (answered the young man) a king to your father. And thou (said the old man) shalt not have thy son a king, if thou commit these enormities.   

That truth of all things is the mightiest.  
Darius' ask certain Philosophers, which of these three things was the strongest, either wine, or a woman, or truth: Zorobabel answered, that truth was the strongest of all, which all the residue allowed, and thereto gave their consent. And Lodovico Martelli an excellent Poet, upon this virtue saith: 
La verita è figlivola del Tempo  
Ha' forza & virtu sopra ogni cosa,  
Onde sempre risplende come il sole.  that is, 
Truth is times daughter, and over all hath might,  
Wherefore she still shineth as doth the sons light.    

That speediness to become great in a realm, doth prevent envy.  
PLutarke saith, that we must abstain from beans, that is, we ought not to meddle with the ministration of a common weal, because it is full of perils, nor can not be without rebuke or damage. In old time the consent of people was declared by beans, which yet remaineth at Venice. Notwithstanding, whosoever will have promotion in the common wealth, ought to procure diligently to come soon in reputation and power: for by spéedynesse envy is avoided. And Aristotle to this purpose sayeth, that fire smoketh not, nor glory breedeth not envy, if the one and the other do quickly shine abroad.   

A merry answer to a fond demand, of one ask, when the greatest confusion shall be among men.  
THe most learned and famous William Budee, being demanded when the greatest confusion that might be among men, should be, he readily answered: at the day of the resurrection of the dead, when every one shall seek the parts of his body. He spoke it in mirth, because that then therein shall be no confusion.   

What the companions and daughters of pride are, and wherein false felicity doth consist.  
CHristopher Landin saith, that the companions of Pride are, Curiosity, arrogancy, ambition, covetousness, superfluous joy, feigned humility, and liberty to offend. And that the daughters are unreverence, heresy, disobedience, vainglory, hypocrisy, boasting, obstinacy, discord, and envy. And in an other place to an other purpose he saith, that the false felicity of the world consisteth in these five things, Lordship, riches, honour, fame and bodily pleasure.   

That clemency shineth in a Prince above other things.  
THe young Theodosius was a Prince of wonderful gentleness and clemency. He being demanded how it was possible, that he did not put to death none of them that offended him, said: I had rather be able to raise up the dead, than to put to death the living: for there is nothing in men more praise worthy, (but specially in a Prince,) than to forgive injuries. And the divine Petrarch said; And yet must clemency not refuse the society of due punishment.  Nobilissimum vindictae genus est parcere, 
The noblest kind of revengement is to forgive.   

That love causeth infinite errors, with the damage and shame which followeth it.  
Master Lewes Alamanni, a very courteous Gentleman, seeing a friend of his desperately in love to commit infinite errors, with the most grievous loss of his substance and honour: and finally to be made a mocking stock to every man, he pleasantly admonished him after this manner, saying: 
Egia gran tempo ch'io conosco assai,  
Quanto amor sia nimico all buon consiglio:  
Ma troth noi e ●al conoscenza homai,  
Che sicurtà come vedete piglio,  
Di ricordarui, che sta sempre in guai  
Chi in donna adora il variabil ciglio:  
Et quanto piu n le'huom sormontan gli anni,  
Pin si scema il favour, crescon gli affauni.  That is to say, 
It is now long agone since I well knew  
How great a foe love is to counsel grave,  
But now already is such knowledge true,  
Between us two, that (lo) I boldness have,  
To tell you, that he dwells in during pain,  
That doth adore the woman's changing brow:  
And as frail years increase, so favours reign  
Surceasserh, and great sorrows daily grow.    

Why Princes learn better to ride than any other thing.  
CArneades the Philosopher was wont to say, that Prince's sons do learn nothing better than to ride: because that while men flatter them, they can not perceive the truth of things: but the horse, that passeth no more for a king than a kite, will overthrow him, if he ride not well and wisely.   

That in all things we aught to choose the cunningest men.  
THe counsellors of Florence devising among themselves about the skilful making of a graven image, they called to them one Donatello, a famous and an excellent Graver and painter, who asked for his workmanship fifty crowns? the counsellors thinking that it came not to so much, were displeased with him, and gave it to do to one of the same science called john, being but a mean graver: He did it (for the time he had) as well as he could, and demanded afterward fourscore crowns. The Counsellors marveling at so great a sum, were sorry that they put it into his hands, showing him that Donatello, a man so excellent, asked but fifty to do it. Lastly, they being not able to agree among themselves, they remitted the matter to Donatello, who by & by gave judgement, that the counsellors should pay john threescore & ten crowns. Then the Counsellors being moved, remembering that he himself would have been contented to do it for fifty, Donatello courteously said: It is true, and I was well contented, because I might have done this image (being the workman I am) in less than a month, but this poor man (that scarcely can be my scholar) hath been about it above six months. Hereby at one instant he wittyly revenged himself of the injury received of the counsellors, and reproved the other for insufficiency, and worthily praised himself for his virtue.   

That some are sorrowful for things that make other joyful.  
ONe of Perugia was sorrowful and wept miserably, because his wife hanged herself on a Figtrée. To whom a neighbour of his, whispering in his ear said: Friend, how is it possible, that in so great prosperity thou findest tears to weep? Give me I pray thee, a graff of that Figtrée, for I would plant him in my garden, to see what my wife can do.   

That subtlety used in season is sometimes an incredible help.  
THere was in Andwerpe an excellent advocate, which had taken in hand to defend, (as the manner is) a man of a most wicked life, when he was before the judges, he said to the justicer, who taketh part against the persons arraigned, and who also was desirous to have that fellow hanged. Sir, be you content, that I defend this honest man? I am content said the justicer. Then the advocate turning to the judges said: Mark Sirs, this man aught not to be hanged, for the Malgrave himself (such is the title of the justicer) that hath accused him, and that sought for his life, hath consented that he is an honest man, and honest men, as you know, are not hanged.   

Why fortune is blind, foolish, and foul.  
THe Philosophers say that fortune is blind, foolish, and soul. Blind, because she seeth not where she throweth herself. Foolish, for that she is variable, uncertain, & unconstant. Fowl, for that she is wicked, greedy, and dishonest. Wherefore the most learned Alciate to this purpose saith: 
When young Octavian had won Brutus in the field,  
Before he killed himself with sword imbrued with blood,  
He cried mainly now doth hapless virtue yield,  
Vanquished alone by greedy fortune nought and wood.    

That the common people do bewray themselves, both by their deeds and words.  
WHen upon a time a joyful feast was to be made in Florence, for some good news, a woollen weaver, intending to have himself known, and to appear honourably after his manner at the sights and plays, carried forth his wives clotheses, to the intent to lend them to some use: His wife making much a do for this, the husband said: Hold thy peace thou wayward woman, for to do myself honour, 
Chiasso is a stinking lane in Florence.  I will not only send out thy clothes, but also put thee in Chiaslo.   

The bay tree hath divers and noble virtues and significations.  
THe bay tree is consecrated to Apollo, because he running after Daphnis, a very fair damsel, of whom he was enamoured, she through fear recommended herself to jupiter and he for pity turned her into a Bay tree. whereupon from that time forward, Phoebus took some of the branches to trim his harp, and weareth them always about his forehead: And also it is consecrated to him, for that he is the god of divination, because that if one put the leaves thereof under the head of an other that sleepeth, it maketh him to dream of true things. And the bay tree ever groweth green like unto virtue, which is always green. And alone among all other trees, is safe from lightning, as virtue alone is safe from envy. And it is called Laurel of laud, and so in old time it was called, by reason that the ancient Greeks, and afterward the Romans did with marvelous praise trim the temples of those conquerors, that did enrich or defend the weal public, even as they also trimmed those Poets, which excellently did set forth the virtues of other: Wherefore the famous Petrarcha, which was called to so great honour at Rome, saith: 

Le corone de flori all donzelle,  
Quelle d'alloro a' Cesari e poeti  
Si danno, e gli ornan come l'cielle le stelle.   

The crowns of flowers, of virgins pure are worn,  
But them of bays, the Caesar's heads adorn,  
The same also are unto Poets given,  
Trimming the temples as the starr●● do heaven.     

How one may receive commodity even of his enemies.  
Antisthenes' said, (other attribute it to Xenophon) that a man ought to mark that which his enemies say: for they be the first that know his errors. And he added, that as the good Physician taketh some remedies even of serpents, so aught the wise man take some profit even of his enemies.   

That Fortune, for the continual turning of her wheel, suffereth no man in the highest degree to rest in quiet.  
PEter of Albiz● being in so great worship in Florence, that he surpassed all other citizens of long time, both for authority and prosperity, it happened that he making a goodly banquet to many of his friends, there was sent to him a bowl of silver full of confites, and among them lay hidden a nail. The which nail lay afterward uncovered, and being seen of all the feasters, it was interpreted, that he was put in remembrance, that he stayed the wheel of Fortune, because she having brought him to the highest, it could not be, but that if she continued to make her wonted compass, she would turn him down to the bottom. The which interpretation was first verified by his ruin, and afterward by his violent death. Wherefore wisely saith Solon, that none can be called happy until he happily die.   

That crafty men do cover vices under divers colours.  
WHen the Philosopher Aristippus was blamed because he lived too sumptuously, he said pleasantly: I believe that it is no ill, for if it were offence, men would not do as they do, in the celebration of the feasts of the gods.   

That an unjust judge gives sentence on his side that giveth him the greatest bribe.  
ONe of Pistoia being called to be an arbitoure between two that were at variance, took of the one a vessel of oil, with promiss to give sentence with favour: The other knowing of this incontinently sent him home to his house a very fat hog, desiring him that he would be favourable. Whereupon the good judge gave sentence on his side that gave the hog. Which his adversary understanding, ran forthwith towards him, and was sorrowful for the trust he had of him, and for the reward he sent him: the judge pulling him aside, said: Understand brother, that there came into my house a hog, which finding thy vessel, broke it, and the oil ran out, so that I have forgotten thee, but doubt not an other time I will restore it thee.   

That in adversity true friends are discerned from feigned.  
CIcero said, that like as the swallows apppeare in summer, and in winter are not seen, so feigned friends in time of prosperity show themselves, and in adversity absent themselves. And Ennius sententiously to the same purpose saith: 
Amicus certus in re incerta cernitur,  
In doubtful matters he is tried,  
A friend, that faithful doth abide.   
And ovid likewise hereupon wrote after this sort: 

Tempore felici, multi numerantur amici,  
Dum fortuna perit, nullus amicus erit.   

When wealth abounds, than many friends we number may  
When goods decay, than friends do flee away.    
And Ariosto notably saith, 

Alcun non puo saper da chi sia amato,  
Quando felice in su la la ruota side:  
Pere che ha' i veri, & finti amici allato,  
Che monstran tutis una meed sima fede  
Se poi si cangia in tristo il lieto stato,  
Volta la turba adulatrice il pied,  
Et quel che di evor ama riman fort,  
Et ama suo Signior dopo la morte.   

No man can tell who loves him in his mind,  
When happy he doth sit upon the wheel,  
For that he feigned friends and true doth find,  
By him in whom he one self faith doth feel,  
If louringly once fortune look behind,  
The flattering flock than turneth back the heel,  
And he that loves with heart will never wave,  
And loves his lord when he is laid in grave.     

What great faithfulness a chaste woman beareth to her husband.  
ARmenia, a noble woman, and of excellent beauty, coming from a great feast that king Cyrus made, was demanded of her husband by the way how she liked the beauty of Cyrus, (which was such as all men marveled at) she answered chastened after this sort: Husband, to tell you the truth, as long as I was there I did not once look up: therefore I can not tell you how fair or foul Cyrus, or the other be.   

That controversy in law, is the loss of of time, money, and friends.  
TWo kinsmen fell at variance for a matter, in which each of them claimed a property: after variance they went to law, and after law to open contention, which is properly to say, to open war. Then one of them wiser than the other, called his fellow aside, and in effect used these words unto him, saying: kinsman, first this I put thee in mind of, that it is not honest that covetousness should separate us when as Nature hath joined us together. Moreover, you must understand, that all controversies in law are no less doubtful than war: Every man may at his pleasure begin to strive, but when he list, he can not end. Our variance is for three hundredth crowns, if that we go to law, we shall spend half so much more upon Notaries, proctor's, advocates, judges, and in making of friends: we must needs attend, flatter, travail to and fro, weary ourselves, never be quiet: and finally when I recover my suit by judgement, the loss will be greater than the gain. Is it not better kinsman that we here agree among ourselves? and that we divide between us the money that we should give to these greedy persons? Grant me one moiety of your challenge, and I will grant you the moiety of mine: In so doing, we shall obey nature, we will be in hazard, and shall avoid infinite troubles. But where as also you will not yield to any thing, I yield to the whole: for I had rather that this money should remain to you, than come to these thieves. Whereupon the adversary being moved, as well for the reasons, as the courtesy of his kinsman, yielded to him willingly, and wisely agreed among themselves.   

Philosophers make but a trifle of Fortune.  
ASclepiades the philosopher falling blind by chance, was nothing at all sorry, but rather jesting merryly said: I have made a good hand, for before I went alone, and now I go with company.   

A man's virtue is esteemed even of the enemy.  
MEtellus surnamed for his victories Macedonicus, when he heard that Scipio Africanus was dead, although he were his mortal enemy, he went forth of his house sore grieved and miscontent: and coming into the market place, many times he horribly cried, saying: Run my citizens run, for the walls of our city are fallen down.   

That debts ordinarily do take a man's sleep from him.  
WHen a Roman knight was dead, it was found that he owed more than five hundred thousand Ducats, the which thing in his life time he had with a merry cheer kept very close. Afterwards his goods came to be sold: and among the rest of his household stuff, Cesar Augustus commanded that his bed should be bought for him, saying that it would serve to make one sleep, seeing he that was so far in debt could sleep thereupon.   

That wise men think it a folly to endeavour to come to highness and honour.  
THe Earl Maria Matthew Boiardo, a very wise man, reproving a cousin of his, that inconveniently went out of the Duke of Milan's wages to go serve the king of Naples, who made him great proffers, & greater promises, said unto him: 
You wretched wights, that never sleep in rest,  
You that desire to climb to high degree,  
That with so many griefs and sorrows priest,  
Do you turn back to honours fickle glee:  
Means must be sought to have your sore redressed,  
For that your wi●es from you bereft we see.  
And well you ●oe not know what you would have,  
For than you would yourselves from follies save.    

The man that is advanced to high degree, oftentimes forgetteth both his friends and himself.  
ONe Benedetto of the Albizi, (a family so called) went to rejoice with his friend for the good fortune happened to him: which friend of his, was to the dignity of a Cardinal promoted. But the Cardinal being swollen and puffed up with pride for that degree, making as though he knew him not, he asked him what he was. Whereupon Benedetro a noble young man and a stout, being displeased, changed forthwith his purpose for the which he came, and said: And it please you my Lord, I am come for our friendships sake to lament with you your fortune, or rather blindness, that hath brought you to this degree: for such as you be, as soon as you climb up to the like honour as this is, you loose so much your sight, your hearing, and the other senses, that you do not only forget yourselves, but your friends also.   

The folly of a prince, the displeasure of a woman, and the unfaithfulness of a friend, what disorder they breed.  
CAndaules king of Lydia, had a very fair wife, for whose beauty he through joy waxed foolish: and it was not enough for him to praise her to all men, and discover to all men the secrets that he used with her in wedlock, but also would have witness thereof: so he showed her on a day thorough a clefte bore naked, without her knowledge, to his dearest friend Ligus. Who seeing so fair a thing, was so far in love with her, that he thought of nothing else, but how he might obtain her, either by love or force. The woman on the other side, perceiving her husband's doings by his speech, and that he had lastly showed her to Ligus in that sort, thought that she was betrayed, and that the King would participate with other his delights: whereupon she took so great anger, that forthwith she was at the commandment of Ligus, and consented to the death of her husband, and gave herself to the murdering adulterer, together with the kingdom.   

That three things change the nature of man.  
ARistotle said, that thou shalt see three things, (if thou do mark them well,) that cause the Nature and condition of a man to change, that is: Lordship, a woman, and wine.   

That the ●uttleties and deceits of Cortizans, or rather whores, are great, and not to seek.  
A French gentleman being in Rome, went on an evening to lie with a Cortizan, the which in the night taking occasion, untied a piece of a chain of gold which he had. The next morning he putting it about his neck, he found that where it was wont to come four times about, it would now come but three and a half. Then the Cortizan coming before him, looked upon him with show and countenance of marvel, and said thus: Sir, do you feel any grief as me thinks you do? and the woman said moreover: I can not tell whether you have taken any cold, because your head is waxed great, and your face swollen: and in speaking this, she put a glass in his hand of that sort, which maketh things appear greater and larger than they are. The Frencheman looking in a glass, and seeing so great an alteration of his head, he steadfastly believed that his head was swollen, and had taken some strange disease: whereupon being very sorrowful, and marveling no more at his chain, wore it on that fashion, afterward woefully telling his friends of that swelling of his head.   

That business requireth the owner's countenance and not deputiship.  
CAto oftentimes said, that the countenance of the owner helpeth much more than deputiship, meaning that every man aught to be present in doing of his things, and not absent to commit them to other. So a Persian being demanded what was the best thing to fatten a horse, he answered the owner's eye. And an African being demanded what dung was the best to fatten the ground, he answered the owner's footsteps, both signifying the presence. Likewise the Poet Ennius to this purpose said: 
If thou be wise, weigh still in mind  
This precept, not to look that friend  
Or kinsman do, for thee any way,  
When thou thyself, mayst do and say,    

That beauty is a heavenly gift and grace of the ancients in divers sorts praised and esteemed.  
Socrates' called beauty a tyranny of short time: Plato a privilege of nature: Theophrastus a secret decayte Theocritus: a delectable damage: Carneades a solitary kingdom: Domitius said, that there was nothing more acceptable: Aristotle affirmeth, that beauty is more worth than all the letters of commendation: Homer said, that it was a glorious gift of nature: and ovid alluding to him, calleth it a grace of God.   

That the wickedness of governors doth oftentimes cause, that the people rebel against the prince.  
BAttus of Dalmatia, being demanded of Tiberius for what cause he rebelled so many times, and had made so great a slaughter of the Romans, he answered: You yourself Cesar be the cause, for you appoint not for your flock shepherds for keepers, but ravenous wolves. Wherefore Plato, divinely sayeth, that we aught to be very circumspect and take great heed, how the governors, and commissaries or Lieutenants of cities and countries be brought up, and accustomed, to the end that like hungry dogs they become not wolves, and devour the flock.   

A notable way to know the quality of a man.  
PAlingenius sayeth, that who so ever will know of what quality a man is, let him consider what manner friends he hath: for nature doth willingly accompany her like: the Florentine sayeth for a proverb: Jddio fa gli huomini, & s'appaiouo, that is, GOD maketh men, and they be seen. And Cicero in the person of Cato, saith: Pares cum paribus facillimè congregantur. And in an other place he writeth: Mores dispares, disparia studia sequuntur.   

That stout men and true Christians die for the faith with incredible constancy.  
MAcedonius Theodolus, and Tatianus, being both Bishops and martyrs, were (in the time of Julian the Emperor) roasted for the faith upon a grediron. So they having fire underneath them that burned cruelly, Macedonius turned to the judge, & smile said: O if thou take pleasure to eat maus flesh, turn the other side to, to the end thou mayst find us well broiled and seasoned.   

That in this life are two states to be desired, the one of Princes, the other of fools.  
SEneca said, that in this world there must needs be borne a king or a fool: A king to be able to revenge wrongs, and to be able to correct and chastise men's vices: A fool, for not to acknowledge offences, and not to think of any thing.   

To break faith and promise is a thing detestable and grievously to be punished.  
MErcurie delighting among other things, in theft, in strife and robberies, had stolen Apollo's kine, which none saw but one man called Battus: to whom Mercury gave one, with condition, that he should conceal the theft. Afterwards to make trial of his faith, he turning himself into the likeness of Apollo, came unto him, and promised him a Bull, if he could tell him of his kine.  
Battus blinded with the gain, discovered them. whereupon Mercury being displeased, turned him into a stone, which of the ancients is called Index, lapis parius, lapis Heraclius, lapis Lydius, and Coticula, in English a touchstone.   

How ill fortune may be more easily endured.  
THales Milesius being asked, in what manner a man might more easily abide adversity, he answered: he shall endure it, if he see his enemies in worse estate than himself. And the noble Alamanno saith to this purpose.  
The man unhappy hath two comforts true laid up in store  
The one is, to recall to mind the time he lived before  
In greeater grief, the other is also to have in mind,  
If in the world in worse estate he doth an other find.   

With what subtlety great princes aught to reign after the opinion of Homer.  
LEwes the eleventh King of France, had (as it is very well known) great war, and much to do with the lords and barons of his realm, among which the Constable was also his adversary, albeit secretly. But afterward when that the king had overcome all these lords, the Constable who (as I say) was not manifestly discovered, sent to excuse himself to the King, showing that he had been always loyal and trusty to him, and to have done his majesty great service, wherefore he desired to know if he might with his good will return freely unto the Court? To whom the King, who knew every thing, and that would assure him, and correct him, answered: That he needed not to excuse himself unto him, because I do very well perceive (said he) the Constable's loyalty, and the great service he hath done me, wherefore I yield to his request, and I must needs say, that I do stand in need of such an head. afterward, turning him about to a Secretary, said very softly in his ear: It is true that I need that head, but off from his shoulders. And said moreover: He that knoweth not how to dissemble, knoweth not how to reign. This is the same King that was wont to say, when pride rideth, damage and shame go behind.   

That to be deceived of friends is to be excused, but to suffer to be beguiled of enemies is to be reproved.  
AGesilaus said, that he blamed not them that were deceived of their friends, but he blamed them exceedingly, that did let their enemies deceive them: wherefore (he said) that I always trust my friends, but never my enemies: and he added this proverb: 
God keep me from my friends,  
For from my foes I will beware.    

That a ready answer delivereth a man out of danger.  
Pyrrhus' king of the Epirotes, having understanding that at a certain supper some had spoken amiss of him, he caused them to be called to him, and asked them if it were true, that they had spoken that against his honour which was reported to him? Then one of the hardiest among them seeing the matter discovered, wittyly answered after this manner, saying: If we had not lacked wine Sir, we would have spoken much better of you than it hath been told you, but the wine failed to soon. The which pleasant excuse and plain confession, turned the king's anger to laughter.   

That the fruit is gathered according as the seed is sown.  
servilius going about to dissuade a law, that Pinarius made before, said: Tell me Pinarius, if I speak against thee, wilt thou speak amiss of me? according as thou sowest (answered Pinarius) thou shalt reap.   

That man's desire is kindled through things forbidden.  
WHat great force liberty hath in man, and how much things forbidden do kindle him, it may be considered by this example. There was in Arrezzo in our time an old man which never was abroad out of the country, which the captain understanding, caused him on a day in sport to be called to him, and told him, that he understood that he went oftentimes abroad out of the country to speak with the enemies. The old man marvelling, swore stoutly, that never in all his life he was without the gates: but the Captain making as though he believed him not, commanded him under grievous punishment, never after to go abroad: to be short, the old man being kindled with desire upon that forbidding, was the next day after found without the country. The like story is of Lewes, the eleventh king of France, and of an old man that never went out of Paris.   

That valiant men and of profound wit, do conquer their enemies with ready and witty answers.  
THe old Cosimo of the Medici, Duke of Florence, besides his other great qualities, was in his sayings and answers very witt● and grave. To master Renald of the Albizi, (although other writ to Palla Strozzi, who being by his means banished from Florence, had sent him word, that the hen keckled,) he answered, that she could ill keckle out of the nest. To other rebels, that sent him word, that they slept not, he answered, that he believed it, because he had plucked sleep out of their heads. To some citizens, who after their return from banishment, said to him, that he wasted the City, and did contrary to God's commandment, to drive out of it so many honest men: he answered that it was better to have a city wasted than lost, and that two yards of scarlet would make an honest man, and that states were not held with Pater nosters. To women that asked him a little before his death, why he kept his eyes shut, he answered smile, to accustom myself to death.   

Leasing is hateful and unsufferable in all men, saving in Physicians.  
PLato said, that lies are to be born withal in Physicians, in other's not: because Physicians aught to comfort the diseased, and to promise' them health, even till they be at death's door, be it true or not. Dant the Italian poet, doth not only forbidden lying, but also to tell any thing that is like a lie, warning us wisely in this sort: 
Sempre à quel ver c'ha faccia di menzongna,  
Del'huom chinder le labbra, fin che ci puote  
Pero che senza colpa fa vergogna.  that is, 
A man must still refrain to speak that thing,  
Which hath the show of untruth and leasing,  
For that without fault shame thereof doth spring,    

That riches in the judgement of Philosophers do provoke wicked and hurtful desires.  
ANtippus the Philosopher, having turned all his patrimony into ready money, went to the sea side, and there cast it in, saying: Hence with a mischief you ungracious appetites, for I drown you, because you should not drown me.   

That vanity and lightness are peculiar endowmentes and qualities of women.  
IN a company of gentlewomen and gentlemen of nobility, there befell a discourse of a noble woman of Sienna, commonly accounted fair and honest: and albeit she were praised there in a manner of all men (as she that deserved it) there was one, who either for desire to speak against, or for some repulse received of her, reproved her of vanity and lightness. Wherefore the honourable lady the Pecci, which was present, forthwith said: Nay if you take vanity and lightness from women, what shall they have left?   

That a princely magnificence aught to be measured with the nobility of the giver, not with the baseness of the receiver.  
Perillus' one of the friends of Alexander the great, desired him money for the dowry of one of his daughters, wherefore Alexander appointed that he should have fifty talents given him: but Perillus said, that ten were enough for him. I think well (said Alexander) that ten are enough for thee, but it is not enough for me to give so few.   

That love is a monster, like to Chimaera.  
CHimera was a monster, which as Fulgentius writeth, is painted with three heads, the first of a Lion, the second of a goat, the third of a serpent: which monster he likeneth to love in this manner, saying that love hath three heads, the beginning, the middle, and the end. The beginning, for that it is cruel and proud as the Lion, he understandeth by the first head of Chimaera. The middle, because it cometh to the art of a goat and lecherous, as the Goat is, he understandeth by the second head. The end, because there remaineth the poison of sin, and wound of repentance, he understandeth by the serpent, being the third head of Chimaera.   

That the deceits of some women towards their husbands are great and grievous.  
WHen Henry the eight reigned, there was in London a gentlewoman, poor in goods, but rich in beauty, and very wanton. She had twelve sons, the first was her husbands, the residue other men's. Now she falling grievously sick, and waxing worse and worse, was suddenly in danger of death: Wherefore upon a time she causing her husband to be called to her, said unto him: William (so was he called) I must now mock thee no longer, understand that of all these sons there is none thine but the eldest: because I was true to thee but the first year.  
The husband was astonied, and all those children, which by chance sat there about the fire eating, were at a stay. The mother followed her purpose, and began to reckon up in order their fathers. Which the youngest hearing (O mighty nature) not above four years old, which had bread in one hand, and cheese in the other, laid down his meat, and holding up both his hands together, in trembling wise turned to her, and said: O my dear mamme, give me I pray you, a good father. The woman coming to his father, named a famous and a rich man: Wherefore the boy being very merry, and taking his meat again, said: I am in very good case, seeing that I have such a father.   

A shrewd and pleasant rebuke of Diogenes towards a wanton young man.  
A Young man very wanton attired, asked Diogenes concerning some matter, who said to him, I am not to answer thee, except thou first lift up thy clotheses before, to the end that I may see whether thou be a male or a female before I tell thee mine opinion.   

That overmuch talk is very troublesome to the hearers.  
APollonius blaming overmuch speaking, said: If these loathsome babblers did receive so great grief in their long discourses, as they give to other, they would speak less.   

A subtle cruelty, but tyrannous and monstrous.  
CAligula the Emperor, was a most cruel monster, who when a sick man left him some thing by his will, and afterward died not of that disease, to the intent he might be sure to have his bequest, caused him wickedly to be slain, saying that he had made a mock of life, seeing that he had left an heir behind him: Wherefore Plaurus saith very well: Man to man, is no man but a Wolf.   

That prosperity and adversity changeth commonly the nature of men.  
ONe Robert of Pandolfo Pandolphini, reasoning of the prosperity & adversity of men, and how these made them much to change in nature and condition, subtlely affirmed, that it was no marvel. For the coming from one state to an other (said he) is even as if one would go from one country to an other: where of necessity, we must send an other heir.   

That a liar is not believed when he telleth the truth.  
ARistotle being demanded what liars got in telling their vain leasings, answered, nothing else but that when they tell the truth, they are not believed.   

The customs of Princes are divers, according to the diversities of their natures.  
POpe Nicolas the third of the Orsini, a man learned and very well mannered, banished out of Rome, advocates, proctors, notaries, and that like generation, saying that they lived by poor men's blood. But Martin the fourth his successor, caused them to return again as soon as he was made Pope, saying proverbially, that they were good men to draw water to his mill.   

When a man of all other living creatures, is the best, and when the worst.  
ARistotle said, that it is a privilege of nature, that the Lion is not cruel to the Lion: not the Leopard to the Leopard: not the Tiger to the tiger, not finally the Dragon to the dragon use violence: but that every kind of brute beasts doth peaceably assemble together, and fight against other kind of living creatures unlike to them. Only man (said he moreover) doth persecute man, so that he alone of all other creatures in his kind cannot live in safety. Wherefore Aristotle to this purpose prudently said: that even as a man when he is ruled by reason, is of all other living creatures the best, so when he is not ruled thereby, is of all the worst.   

That unreasonable demands deserve foolish answers.  
Plautius' pleading, and crying out in a certain controversy, asked Cestius with a loud voice, for what cause a glass falling down should break and not a sponge? To whom Cestius accordingly answered: and for for what cause do thrushes fly higher than boats?   

That many persons do foolishly, and to be mocked, that abate their age.  
ONe in the presence of Cicero said that he was thirty years old. Cicero answered it is true: for it is more than twelve years past since I heard him speak it. And to an other, that to the end he might seem young, rehearsed many follies of his age, he said: When we studied logic together, thou wast not borne.   

That poverty maketh a man safe even amidst murderers.  
HIlation of Athens, was extremely poor, and meeting thieves in a wood, changed nothing at all, but laughing said: You are deceived: wherefore they ask him why he laughed, and wherefore he was not afraid as other were, he answered: because I am naked, I am not afraid.   

That husbands ought to give credit to their wives, that their children be their own.  
BArnarde Amidei was sorrowful, because it was reported, that his only son was not his, but an other man's: wherefore Petrarche his friend pleasantly reproved him, saying: Thou oughtest rather believe thy wife than an other, because that she knoweth it better than any other: And to this purpose I will tell you a pleasant tale. It is not long agone, since there was at Sienna. a noble man which had a very fair wife, but somewhat suspected of unchastity. So they having one only son, it chanced that the mother had him one day in her arms, and played with him, wherefore the father seeing him, looked now on him, now on her, sighing, in such sort that the woman asked him why he sighed: I would spend (said he) sighing afresh, the moiety of that I have, to know certainly that this child were mine, as thou knowest that he is thine. To so strange a saying, the woman without changing her countenance, answered: You need not pay so much, if you will give me the value of a thousand ducats, I will certify you. The husband thinking it impossible to be certified, promised largely. Wherefore certain of their kinsfolk being called to be judges, and the case being told them, the wife took the child in her arms, and turning unto her husband, said: Sir, you confess that this little infant is mine, is it not true? I do confess it (said he) but what of this? Then she reaching him forth to him, added moreover: Hold here, for I will give him to thee. Now be you sure that he is yours. The kinsfolk being very well satisfied with laughter, commended greatly the wise woman, and worthily condemned the man.   

What kind of men are most noble.  
Diogenes' being demanded who were the noblest men in the world? he answered: Those which despise riches, glory, pleasures, and finally life: And which overcome the things contrary to these: To wit, poverty, infamy, grief, and death, enduring them with an unconquerable courage. And Socrates being demanded what Nobility was, he answered, temperance of the mind and body.   

That it belongeth to a Prince's magnanimity to forgive offences received in base Fortune.  
BY reason that king Charles the eight died without heirs males, the Crown of France came by succession to Lewes' Duke of Orliens. Now when some of his favourers had maliciously put him in remembraunnce, that the time was come to revenge the miseries that were done him when he was duke, he answered with a valiant courage, That it belonged not to the duke of Orliens, that the king of France should revenge his wrath and grudge.   

That the divine majesty is a thing to men incomprehensible.  
SImonides the Philosopher, being asked of Hiero the tyrant what manner thing GOD was? took one days respite to make answer, the next day he took two days, afterward four days, so doubling the time. In the end Hiero asked him for what cause he made no answer, but still asked longer time. Because the more I think upon this (said Simonides) the darker I find the thing, and the more I confound myself therein. And the most piercing Dant wisely saith: 
Matto è chi spera che nostra ragione,  
Possa transcurrer l'infinita via.  
Che tiene una sustantia in tree person.  
State contenti humana gente all quia,  
Che se potuto baneste veder tutto,  
Mestier non era partorior Maria.  that is, 
He is unwise that thinks his wit so sure,  
That it may overrun the endless way,  
Which holds in persons three one substance pure,  
With things below (O men) contented stay,  
And if you had been able all to see,  
Then Mary needed not delivered be.    

That a man's goodness appeareth in every fortune.  
ONe Amerigo Zati intending to buy a slave in Constantinople said to him: If I buy thee wilt thou be honest? and although you buy me not, (answered he) I will be honest.   

That the maliciousness of man's nature hath need of matter to work upon.  
ONodemus Chius, having overcome a certain conspiracy, was counseled by them that took his part, to banish all his adversaries out of the City. But he wisely answered: I shall save myself very well as I am, for if all my enemies go away, and matter sail to exercise the spitefulness of man's nature, discord and debate would soon arise among our friends.   

That some kind of follies are pleasant and delectable.  
ONe Atheus become so mad, that he told all men, that he was the owner of all the ships that belonged to Pireus. So when they came home, without ask whether any made a good voyage or not, with marvelous joy he assembled them together: likewise when they departed, with infinite remembrances and lessons, he licensed them. Wherefore when afterward by the diligence of his kinsfolk and friends, he was healed of that humour by good Physicians, he pleasantly said: 
Doubtless my friends, you have me slain,  
Sigh you have taken from me all pleasure,  
In drawing me by force from so sweet an error.    

That it is most profitable in the state of wedlock seldom to gather the fruits of matrimony.  
Licurgus' being demanded for what cause he forbade by his laws, that the husband should not sleep with the wife, but would that the one and the other should spend most part of the day and night with their equals, & that they should not but now and then, and privily come together, he answered for three causes: first because they should be the lustier, not using carnal copulation superfluously. Secondly, because love between them should be always fresh and lively. Thirdly, because their children should be the stronger. Solomon sayeth, that there be three sovereign goods of Matrimony, concord, faith, and offspring.   

That wisdom and experience is more to be required in a captain, than strength and outward show of body.  
WHen a Captain was to be chosen in Athens for some great enterprise, the rulers brought to Isocrates and Timotheus, one Charetes, a strong and lusty man, but unskilful and rash, saying: Such a parsonage is fit to be a captain: Not by God he shall not said Timotheus, but he shall bear the captain's cloak and harness: because he ought to be made a captain that seeth very well that which he hath before him, and that which he hath behind him. And Epaminondas of Thebe● seeing a great army without a captain, that is, without a valiant general, said: O what a great beast is there here without a head? And Chabrias of Athens (after Erasmus, others attribute this to others) to like purpose said that sentence worthy of remembrance: That an host of hearts is more to be feared that is ruled by a Lion, than an host of Lions ruled by an Hart.   

That the victory and luckynesse of the army do depend of the captiaines virtue and manhood.  
THe Numantines very warlike men, being discomfited & put to flight by Scipio Emilianus their elders reproving them for their cowardness, said: Are not these the same Roman sheep, that we before this have so many times overcome & vanquished? To whom one of the young men answered: It is true that they be the same sheep, but they have changed their shepherd.   

That it is a detestable and a foul thing to suffer gold to bear rule in every thing.  
PRopertius detesting the great covetousness that reigned in his time, setteth it forth effectually in this sort, saying: 
Now this may well be called a world of gold,  
Because therewith all things are bought and sold,  
For gold thou shalt be loved, and set aloft,  
For gold thou shalt a virtuous man be thought,  
For gold is love and honour also gotten,  
For gold is faith, for gold the laws are broken.   
And Alamanno describing the very same infirmity of our times saith: 
I gran perigli, ●lung high error d'Vlysse  
Scylla, Cyclopi, Harpy, Syrte & Siren  
Di cui per mill gia si disse, & scrisse,  
Son quasi nulla a gran travagli, & pene,  
C'hoggi part maggior del mondo cieco,  
Sol per oro acquistar qua giu' sostiene.  
Ulysses' dangers great, and wanderings long,  
The Scyls, the Cyclops, the Syrtes and Marmaydes song,  
Of which a thousand erst did speak and fayne,  
As none, are to the travails great and pain,  
That now most part of this blind world and vain  
Doth here below in getting gold sustain.    

That liberality and clemency are the best instruments to rule.  
POntanus said that they which desire to rule aught to have two things in mind, the one to be liberal, the other to be gentle. Because that Prince (saith he) which useth liberality and gentleness, maketh his enemies his friends, the unfaithful, faithful, he purchaseth other friends, he winneth love and favour, even of the inhabitants of the farthest parts of the world: and finally he is made like to God, whose property is to do good to every man, and forgive sinners.   

That wise men leave not a certain gain for an uncertain, although it be much greater.  
WHen a fisher had taken in the sea a little fish, he went about to persuade the fisher to give him liberty, saying: I am now so little, that I shall do thee little goo●, but if thou do let me go I shall grow, and so thou shalt have more profit of me. To whom the fisher said: I were a very fool, if I should leave that gain which I have presently in my hands, although it be little, for the hope of the gain to come, albeit it were very great. And he added this saying of Terence: Ego spem praetio non emo.   

How much God's help can do in human things, and contrariwise, how much God's wrath doth hurt.  
ATlanta of the Island Scyros, being a very fair maiden, and swiftest of foot, baing wooed of many lovers in way of marriage, made a law, that he that would have her, should run with her, and if he overcame her, she should be his wife: and being overcome he should suffer death. The which thing was attempted of many, but all had the foil, and so they lost their lives. It chanced that Hyppomenes seeing on a time such a wondered beauty, was kindled with the love of her, in such sort, that he was determined to get her by way of the cruel law. But having well bethought him of his enterprise, he went afterwards (like a wise man) to ask counsel of Venus. Who courteously gave unto him three apples of gold out of the garden of the Hesperides, and taught him how he should use them. So he being entered in his course, the maiden Atlanta ran swiftly before him. Wherefore Hippomenes, according as Venus had taught him, cast one of the three apples upon the ground, whereupon the maiden waxing very desirous for that brightness, stooped down to take it up, but forthwith thorough her swiftness she overtook him and ran passed him. Then Hippomenes, cast down the second that was fairer and goodlier than the first, so that the maiden also more desirous to have it, lost so much time to take it up, that the lover making haste took a little vantage, which she being swift, soon recovered. Notwithstanding he seeing her almost at the end of the course, cast with good courage the third apple upon the ground much fairer than both the other, of the which the damsel being so much the more desirous, with steadfast hope to overtake and outrun her lover, stooped down to take it. But in the mean season Hippomenes running apace, overpassed her, and was at the mark before her. In this wise he being conqueror, joyfully obtained the fair Atlanta to be his wife. Wherefore he not being able to endure the love he bore her, in carrying her into his country, brought her into the holy wood of Cibel mother of the gods, & there without reverence of the place, had to do with her. Wherewith Cibele being offended, turned them both into Lions, and set them (as it is also seen) to draw her chariot.   

When we must dine and sup according to Diogenes the Cynic.  
Diogenes' the Cynic, being asked of a certain friend of his what time was best for a man to dine and sup, he answered: He that is rich, when he will, and he that is poor, when he may.   

That wise men make a jest of superstition.  
A Citizen of Rome, rising in a morning, found that his shoes were gnawn with mice in the night, which thing seeming to him monstrous, & taking it to be a naughty sign & token, went incontinently sore dismayed to found Cato, & when he had found him, with great heaviness he asked him what so strange and marvelous a thing betokened. To whom Cato laughing answered: It is no marvel brother that the mice hath gnawn thy shoes, it had been a marvel if thy shoes had gnawn mice.   

That foolish and impertinent taunts are soon wrested against the taunters.  
CAius Lelius being a very noble man born, it happened that a man basely borne quarreling with him, said unto him: Thou art unworthy of thy ancestors, and thou (said Lelius) art worthy of thy now living parents.   

That a man's counsel aught timely to be thought upon, contrariwise a woman's sudden.  
DEmocritus the Philosopher saith, that in councils there is nothing worse than speediness, for that is full of errors, whereof soon ensueth repentance. And Bias of the same profession of Philosophy in like manner said: that counsel had two great enemies, to wit, spedinesse and anger. And Ariosto to this purpose saith: 
Th'unthought counsels of women be better  
Than them which are of study proceeded,  
For this gift alone to them is proper,  
Among so many from heaven bestowed.  
But may that mischief of men be redressed,  
Which ripe advise doth timely not avail,  
Where we to ponder often in mind do fail,  
Sometimes is study great, and labour priest.    

That vainglory is oftentimes reputed for folly.  
A Knight of Milan, a vain and boasting man, came to Florence in embassage: and when among other his vanities, he used braggingly to change oftentimes the chain he did wear at his neck, Niccolo Niccolini, a man learned and ready, marveling at his fashions, and despising such great boasting, said: One chain is enough for other fools, but this man's folly is such that he needeth many.   

That vain ceremonies do little differ from vain lies.  
MAster Giovanni della Casa said that this word cirimonie, that is, ceremonies, is strange in the Tuscan tongue, for that the ancient Tuscans knew it not, and therefore they could not give it any name. And he said moreover, that impertinent ceremonies do ordinarily little differ for their vanity, from lies: and that sometime they be not only lies & vain flatteries, but wickedness and treason, because by the means of them, men do not only flatter and deceive, but oftentimes murder and betray their neighbour.   

That every man aught to speak of his own, and not of an other man's profession.  
HAnniball of Carthage being come (as a banished man to Ephesus) to king Antiochus, was upon a day requested of his friends to go to hear Phormio, an excellent Peripatetic, who discoursing many hours of the office of a captain, and of the art of war very eloquently, contented his hearers marvelously. Wherefore Hannibal being asked of them how he liked so worthy a man, he smiling answered: I have seen in my time many old men dote, but I never saw none that doted more than Phormio doth.   

That God hath appointed to every man his office, and that he doth not allow that men should go beside it.  
Venus' being beaten of Diomedes, would with weapon be revenged: but jupiter calling her, said: Daughter mine, thy office is not to be occupied in warlike affairs, but about women, and lovers. Wherefore attend about love, kisses, embracings, and pleasures: And as for warlike affairs, Mars and Minerva have the charge thereof.   

That it belongeth to wise and noble princes to maintain the safety and strength of the commonalty.  
Titus' servant to Alexander the great, went about to persuade him to enhance all the customs of his empire. To whom Alexander nobly answered in this sort: I hate that gardener which plucketh up the roots together with the herbs: And love that shepherd which sheareth the sheep, and skinneth them not. An answer doubtless right worthy of Alexander the great.   

That Peace hath five great enemies.  
PEtrarcha was wont to say, that five great enemies of peace do devil with us, to wit, covetousness, ambition, envy, anger, and pride: and that if these enemies were banished, perpetual peace (without doubt) should reign among us.   

An advised and a biting answer.  
THere came a young man a Greek to Rome, who very much resembled Octavian the Emperor, and all the people beheld him: wherefore the Emperor caused him to come before him, and marveling at so great a likeness, asked him whether his mother was ever in Rome. To whom the young man stoutly answered no: and not contented herewith, said moreover, but my father hath been here oftentimes Inferring hereby, that he could not be the son of Octavians father, but that Octavian might be his father's son.   

That a bold and wary answer delivereth men out of great dangers.  
A Man of the Country going home from the field, found by chance a young man upon the bed with his wife, and being about furiously to give him a great blow upon the head with an Axe that he had in his hand, the woman with steadfast look cried out: do it not, for he doth this for the God of love, and I do it for three bushels of corn, that he hath promised me. Now peradventure the Countryman fearing the god's displeasure: or else being pleased when he heard of the three bushels of corn, turned back, and the lovers finished their labour.   

That bounty, without good choice is worthy blame.  
Socrates' (after Erasmus, other attribute it to Democritus) seeing a man so prodigal that he gave to every person without any choice, said: I would thou mightest die an evil death, seeing that thou making every man partaker of the Graces which are virgins, dost make them harlots. And Ennius to the like purpose said.  Benefacta malè locata, male facta arbitror, 
that is Pleasures ill employed, displeasures I do deem.   

That providence avoideth the greatest dangers, and rashness worketh the contrary.  
THe swallow falling into the company of other birds, assoon as she first saw hemp sown, said: we had need pick up this seed, for I see well that we are laid in wait for: but they laughing her to scorn, called her foolish prophets. When the hemp was grown, the swallow told them that it stood them upon to look about, and for all this they scorned her. The hemp ripeneth, and the swallow again giveth them warning to go away. In the end seeing that they made no account of her counsel, she withdrew herself from the birds company, & drew near to man, where she liveth, where she singeth, and abideth in safety: but by the means of hemp, nets and snares are made for other birds.   

That rigour and sharpness of masters maketh servants unprofitable and unapt.  
ARistotle said, that we ought to have regard and compassion of servants: for if they do weep and fear continually, although they were never so witty by nature and willing to do well, the force of their wit & mind is taken away.   

That God alone is the absolute protector of the whole world.  
THe Earl Matthew Maria Boiardo, a lord no doubt of great learning and judgement coming into the company of divers Philosophers, which diversly discoursed of Fortune, and so being hereupon asked his opinion: He courteously spoke after this sort: 
Destiny, Fortune, and Predestination,  
Chance, adventure, and fatal necessity,  
Do give great annoy to men of each nation,  
And are more famous than every great novelty.  
But in fine, God alone of all things is ruler,  
And he that is prudent, may the stars master,  
He that's not wise, patient, stout and hardy,  
May lament of himself, and not of destiny.    

He that doth his own business, defileth not his hands.  
Antisthenes' the Philosopher passing through the street with a piece of dry flesh in his hand, some of his friends marveling at him said that it was a shame that such a one as he was, should carry of himself such things abroad, and not give them rather to his servant: whom Antisthenes answering said: But why marvel you? I carry this thing for myself, and not for an other. Whereunto the Florentines alluding, say in a proverb: Ch● fa i fatti suoi, mo●s ' imbratta le mani, that is, He fouleth not his hands that doth his own business, meaning hereby, that it is no shame for a man to do himself that which he hath to do.   

An opinion of Cicero's concerning the sharpness of wit.  
IT is manifest (saith Cicero) that the wits of men that inhabit under a pure and subtle air, are sharper and apt to understand and perceive things than they that devil in a gross and thick air: Moreover the quality of the meat that is used (saith he) maketh much also to the sharpness of the wit.   

That a just Prince aught to minister justice even against his own kinsfolk.  
AT Florence in the time of Duke Alexander there was arrested one of the Medici, an unruly fellow, and such a one as would pay no man. This seeming to him very strange went incontinently to the Duke, sorrowing exceedingly, that so small regard was had of his excellency, because he that was of the same stock, was of such a one, with citations by way of justice shamed, and in the end attached. But the duke, who was a very ready man and a wise, said to him forthwith: O go and pay him, for he will 'cause thee to be put in prison, which will be a far greater shame unto us.   

That learned men do willingly feed themselves with learning.  
THe Emperor Charles the fourth, taking great delight in learning, went to the schools of Prague, and having stayed there more than four hours to hear worthy men dispute, perceived that some of his nobles said that supper time passed away: wherefore he nobly answered: Let him sup that will, as for me, I feed me more with this, than with a supper.   

That the study of love letteth and turneth away every other study.  
IErome of Milan, a man very studious and learned, read almost day and night, to come to his desired end: but falling in love, in such manner governed himself, that Alciate made upon him these verses in effect: 
The Lawyer that had always bend his mind  
To studies grave, is wholly now inclined  
To wanton love, ●e can himself withdraw.  
So Venus doth with Pallas bid avaunt,  
From minds inflamed, and doth the world daunt.    

That death is abhorred even of them that are in most misery.  
A Rhodian for that he had spoken amiss of Dionysius the tyrant, was put in an iron cage like a wild and cruel beast. But first his nose and ears were cut of an eye and all his teeth pulled out, and his forehead marked with a hot iron. Thus daily the executioners tormenting him in the sight of the people, made him live and die. Whereupon certain friends of his, upon a time advised him, that he ceasing to eat and drink, should give place to so great infirmity, and ●nd his life. But he not yet astonied, answered. A man aught always to hope well, as long as he hath life, which (as the most learned Erasmus said,) may be an example to those, which through every misfortune will furiously run to the halter.   

That men of a ready wit, do easily rid themselves of unreasonable demands.  
servius Geminus going on a day to visit Lucius Mallius, a most excellent painter, and seeing his children very deformed, could not refrain, but said, that he marvelled exceedingly, that he made so fair pictures, and so foul children: To whom Mallius readily answered, saying: marvel not Servius, for I make pictures in the day, and children in the night.   

That a man aught not to seek revenge, and aught to despise all temporal things.  
MArsilius Ficinus said, that patience is so much to be praised, as impatience to be dispraised: & that a wise man ought not to be moved with the voice of the people, which crieth revengement, revengement, because the people is a beast with many feet without a head. He said moreover that he which hath a noble stomach, aught to despise things of short continuance, and that all Temporal things are but for a while: of the which the time passed willbe no more, the time to come is not yet, and the present time is as it were indivisible, because it beginneth and endeth at one instant.   

That wine aught to be watered.  
PLato warneth us that for the health of body and mind, we should temper Bacchus as a drunken God, with the Nymphs as sober Goddesses: the which Meleager confirmeth with his Epigram thus interpreted: 
The Nymphs did Bacchus wash, when he a boy had leapt,  
Out of the fire, with ashes foul, who yet was covered kept:  
Wherefore a friend unto the Nymphs is Bacchus' wood:  
But he like is to fire, except thou lay his burning mood.  And Propertius trimly saith: Vino forma perit, vino corrumpitur aetas. That is: By wine beauty fadeth, and grace is defaced.   

That to have many enemies, is less dangerous, than to have one alone.  
A Certain man perceiving that he had through his wickedness hurt a thousand persons, both in good name and substance, was wont also boastingly to say, that there was no greater safety than to have infinite enemies, because one looketh that the other should be revenged, and so none seeketh of them to revenge. But take heed (said he) of one enemy alone.   

That the love of the people is a thing of all other most unconstant.  
MAster Francis Petrarcha touching the unconstancy of the people, said thus: fair wether of the spring, the morning's sweet wind of summer, caulms of the sea, the state of the Moon, the love of the people, if they be compared together, the palm and the price of mutability shall be given to the last.   

Fit means to come soon to a Monarchy.  
ALexander the great, being demanded by what means he had in so short space gotten the government of so great a world, he answered, with counsel, with eloquence, and with warlike discipline.   

That a man can not excuse his faults in ascribing them to destiny.  
ZEno of Cittium finding that one of his slaves had played the thief, commanded that he should be hanged: whereupon the slave excusing himself, and saying that he aught to be pardoned, because it was not his fault, but destiny, that he was a thief. Zeno answered, and thy destiny is to be hanged, and so he sent him to punishment.   

That money letteth sleep.  
ANacreon the Philosopher, having received for a gift of Polycrates prince of the Samians, the value of ten thousand ducats, entered into so great thoughts and fantasies, that he passed three days & three nights without sleep, wherefore he being afraid with that sudden change, and with so great a discommodity, carried by and by the money to the king, saying, that he restored it again because it let him from sleep.   

The description of a man after Aristotle.  
ARistotle being asked what man was, he answered, the example of weakness, the pray of time, the play of Fortune, the Image of unconstancy, the subject of Envy, the stuff of worldly calamity, the residue choler and phlegm.   

That the policy of a valiant Captain is of great effect and force in war.  
Aurelian the Emperor going with an army to the city of ●iana, found the gates shut, and the inhabitants in defence thereof, wherefore he being sore displeased, said: If I enter into this city, I will not leave one dog alive. The soldiers hearing these words, and waxing very courageous by reason of the booty, made an exceeding great invasion, so that Heraclemeon a citizen being afraid, for fear, and for money betrayed his country. When Aurelian was entered into the city, he caused Heraclemeon the traitor alone to be slain. Now the soldiers demanding the sack and spoil of the city (for so much as it seemed to them that the Emperor had promised it) he, who meant not so, made them answer: I said, that I would not leave one dog alive in this city, wherefore kill, if you think good, all the dogs that are here.   

That envy hurteth aswell privately as publicly.  
Antisthenes', the Philosopher said, that a man ought principally to take heed of the envy of his friends, and of the wiles of his enemies, and added hereto, that even as corn is purged from cockle, and an army knaves, so aught the public weal be purged from the envious. And the learned Palingenius, against this accursed plague of envy saith thus: 
A monster vile is envy doubtless aye.  
A cruel plague, a sharp assailing grief:  
She virtue persecutes, the good she rents,  
She spitefully backbites the upright man,  
She pardon none doth give to friend nor kin,  
And if she may, due honour from him takes.    

That in every state or degree of men virtue is necessary and most profitable.  
Socrates' being demanded which living creature in the world seemed to him fairest, he said: the man that is beautified with virtue. Alexander the great was wont to say, that he had lieffer to excel all men in virtue than in rule. Democritus said (some attribute it to Socrates) that the roots of virtue are bitter, but the fruit very sweet and good for every thing. Aristotle commanded that this most noble virtue should be embraced with more ferventness, than the lover embraceth his love or mistress: because (saith he) virtue is necessary for young men, delectable to old men, profitable to the poor, an ornament to the rich, a glory to the happy, a solace to the unhappy, she lighteneth nobility, and ennobleth unnobleness.   

That Princes of great worthiness be such as freely confess the virtue of their enemy  
Pyrrhus' did twice valiantly overcome the Romans in open battle, but with so great a loss and slaughter of his men, that he himself crying out said: O if once more we overcome the Romans, we shall loose the field.   

The Oracle of Scipio Nasica touching the Roman state.  
marvelous is the judgement and foresight of wise men: some said, the Roman Empire is now in safety, sith that Carthage is destroyed, and the Greeks brought in subjection. To whom the wise Scipio Nasica in manner of an Oracle answered: Nay rather we are now in great peril, seeing that we have no more adversaries or enemies to fear or dread. The which foresight, how divine it was, the pride, the corruption, the discord, and finally the ruin of that invinciple people did soon declare it.   

That wise men aught not to give themselves to service or administration.  
Chrysippus' being asked for what cause he gave not himself to the administration of the weal public, he answered: because if I should do ill, I should displease God: and if I should do well, I should displease men. But Sidonius his scholar wittyly wrested this sentence, and said: Nay rather you aught with all endeavour to give yourself to such service, because if you should do well you should please please God: if you should do ill you should please men.   

That we aught much more to look to the ending than to the beginning of great and perilous enterprises.  
WHen king Francis the first of that name was determined to go into Italy with a huge army to recover the dukedom of Milan (which was after that he was taken prisoner at Pavia) he consulted which way be might enter into that country or province. So afterward when his majesty with his counsellors were resolved, Amarillis his fool at his coming from the counsel, met him, and said: Sir these your wise men seem to me fools. Why said the king? Because they (said Amarillis) have taken long advisement, which way you might best enter into Italy, but they have not yet spoken one word which way you might best come out: wherefore beware sir that you abide not there.   

That religious and wise Princes do choose rather to die, than to live unmeet to govern.  
THe young Augustus' Emperor of the East, being a hunting, and discovering a heart, shot a poisoned arrow to him, but in the leusing of his arrow he hurt by misfortune one of his hands, in such sort that the poison working, the Physicians said, that to save his life it was néedfulll to cut off forthwith that hand, before the venom were spread abroad throughout the body. Then Augustus sighing said: I had rather die than do this, because Cesar can not with one hand alone rule the world uprightly, and so miserably he died.   

The great efficacy and virtue of poverty.  
Diogenes' was wont to say, that poverty is the aid of Philosophy, because that which Philosophy goeth about to persuade with words, poverty compelleth with deeds. And Ariosto said, that poverty is a candle that discloseth man's miseries, although it discover also his worthiness and virtue, seeing that after Aristotle, in adversity chief virtue showeth her operation.   

That Pallas and Bacchus agreed not well together, to wit, that virtue can not devil with drunkenness.  
Virtue is transformed into divers shapes. Sometimes she is transformed into an olive tree that was found out by Pallas: the vine, which was the invention of Bacchus, began to fasten and twine about him, wherefore the olive tree used to him these words, saying: 
Why to me dost thou wanton vine offence,  
Of Pallas I the tree am termed, get hence  
With thy thick boughs that hold me fast about,  
Elsewhere new props to stay thyself seek out:  
For Bacchus doth with deadly hate pursue  
A virgin young, that is of, virtues crew.    

How much silence is allowed, how profitable and sure it is.  
SImonides the Philosopher, being blamed on a time because he naturally spoke so little, he said: I speak so little because I have many times repented me, when I had spoken too much: but I never repented me when I had too long held my peace. Apollonius said, that babbling is full of error, and silence is safe and void of care. And Seneca in like manner sayeth, that there is nothing that maketh one better in quiet than few words and many thoughts Because (saith he) the pleasantness of speech is so sweet a meat, and so alluring, that she by little and little enticeth a man no otherwise than wine and love doth, to discover secrets, and afterward to sow occasions to sin. Whereupon it is read, that Anacarsis the philosopher wrote on his painted image, this sentence: Abstain from the tongue, from the throat, and from Venery.   

That it is of no less virtue to know how to keep silence, than to learn how to speak.  
A Certain young man full of words sought to speak with Isocrates the orator, to the end to be his scholar. But Isocrates required double wages. He being asked for what cause, he answered: For that I had need to teach thee two arts: the first is to keep silence, and the second to speak.   

That we aught utterly to forget our enemies.  
PLato said, that not only a man aught not to speak of his enemies, but also put them out of remembrance, as nature doth, who putteth away her contrary.   

That Sophistry and boasting hath no place among wise and learned men.  
A Certain sophister desirous to set forth to Diogenes the sharpness of his wit, met him on a day, and said: Diogenes, that which I am, thou art not: which the Philosopher granting, he added hereto: I am a man, Ergo thou art no man: Not not, said Diogenes: begin with me, and thou shalt argue well. To an other, that for ostentations sake, spoke vainly many things of heaven, he said: How long is it agone since thou camest from thence?   

That the substance and vainglory of this world is in the end both sleep and wind.  
A Covetous man falling grievously sick, drew near afterward to death's door, and knowing in the end that he had nothing to carry with him into an other world, turned him lastly to his kinsfolk & friends, that were about him, and said: Take now example by me my dear companions, to the end that in heaping up of riches, you trouble not your selves more than honesty requireth: because I that have spent all my life time in scraping goods and treasure together, must now leave this life, besides which I have enjoyed nothing: & of so much land, and precious apparel that I have, I shall possess nothing else but five foot of ground, and an old sheet. The great Saladine (forsomuch as he hath been a noble prince, I compare him not herewith the covetous man, but set him in this place as an example of the vainglory of this world) appointed at his death that this Epitaph should be put upon his tomb. Saladine king, and owner of Egypt, of Arabia, of Soria, etc. possesseth at this present but two yards of ground. And therefore Peter Sabinus saith well. Rectè vive deo, caeterae fumus erit. that is, To Godward live upright, the rest is nothing else but smoke.  
And Dant saith 
Non è il mondan rumour altro, ch'un fiato  
Di vento, c'hor vien quinci, & hor vien quindi,  
Et multa nome perch multa lato,  that is, 
nought else is worldly rumour but a blast  
Of wind, that whirls from place to place full fast,  
And changeth name because it changeth side.    

That with the counsel of the wise, the craft of the deceitful is overcome.  
TWo crafty fellows came to a rich woman, and gave her certain money to keep, with condition that she should not restore it them again, except they came both together. Within a while after, one of them came clad in black, leave to look to, and sorrowful, who affirmeth, that his companion was dead: and the woman believing it, paid him the money that was left with her, and thereupon he made haste away. Not long after the other came, and said that she had made wrong payment, and finally he brought an action against her. Now the woman finding herself deceived, was almost in despair. But demosthenes' the most excellent orators, putting her in comfort become her advocate and spokesman: and when the matter was called upon, he answered him in this sort: This honest woman is ready to restore the money that was left with her to keep, wherefore bring according to your own request, your companion, because as you say, the cannot deliver the money to the one without the other.   

How life fleeth away, and death followeth.  
SAint Ambrose saith, that our life is like to him that saileth on the sea, because he that saileth, whether he stand or sit, go or lie, he is ever carried from place to place, with the violence of the ship. Likewise whether a man sleep or wake, go, or stand still, will he or will he not, continually by the force of time he is carried to the end of his way. To the which purpose the sage Petrarcha saith. 
La vita fugge, & non s' arrestae vn' hora  
Et la Morte vien dietro à gran giornate.  that is, 
Life flees away no time we constant find.  
And death draws on with journeys great behind.    

That victory ill used, turneth to the loss of the conqueror.  
THe people of Volterra when they had rebelled against the Florentines, purposed afterward to reconcile themselves upon certain conditions. Wherefore master Thomas Soderina a wise & expert man, gave advise with many reasons, that they should in any wise agree with them: But Laurence of the Medici was of the contrary opinion, so that he made a great army and sent them to Volterra, Laurence himself being general thereof. Now when the Volterrans saw no remedy, they opened the gates, & yielded themselves to the discretion of the Florentines. Who entering in with the Army, it chanced that for some disorder the city was wholly sacked, and the people moreover evil entreated. So when news came to Florence they were received with exceeding great joy. Wherefore one of Laurence dearest friends rejoicing, reproved Master Thomas for his counsel saying: what say you now to this that Volterra is won? To whom Soderna answered, me thinketh it is lost, for if you had come to agreement with them of Volterra, you might have had profit and surety by them. Now forasmuch as you are to hold the City by force, in the time of war it will breed your annoy and weakness, and in the time of peace bring you to damage and to great expenses.   

How sharply, according to justinian, flatterers are to be punished.  
POpe john the twentieth was wont to say, that he knew very well when he was flattered, notwithstanding that he took great delight therein. Contrariwise justinian the emperor, being on a time foolishly flattered of a Greek, that likened him to God, leapt unto him, and all bescratched his face: Whereupon he finding himself ill handled, said: Noble Cesar, why scratch you me by the face? and the Emperor said to him: why bytest thou me thou Gnato of Terence?   

That it is a dishonesty for a man to set forth himself with other men's labours.  
PAlla Strozzi having made certain Verses, found that a friend of his, to whom he had friendly showed them, had not only taken a copy of them, and made divers privy to them as his own, but also had in his own name caused them to be printed, as though they had been of his making. Wherefore Palla being sore offended, and finding his friend in certain men's company, said very well in this sort: 

Chi ruba un corno, un cavallo, un anello  
Et simil cose, ha' qualche discretion,  
Et potrebbe chiamar si ladroucello:  
Ma quel che ruba la riputatione,  
Et dell'altrui fatiche si fa bello,  
Si puo chiamar assassinò, & ladrone,  
Et di tanto piu odio, pena è degno,  
Quanto piu del dover trappasso il segno.   

Who so doth steal a horn, a ring, a steed,  
Or some such thing he somewhat wise is thought,  
And may be termed a petty thief in deed:  
But he that others praise to rob hath sought,  
And reapeth fruit of others sown seed,  
A thief and murderer be called he aught,  
And he the more he doth from duty swerne,  
The more cruel hate and pain doth deserve.     

That wise princes make small account of the vain speech of the people.  
Francis the first king of France had levied a certain subsidy of his subjects, by reason whereof divers weremuche grieved: And as the men of that country are rash in speech, they without any respect, misused the king in language, which when it was reported to the King, as crimen laesae maiestatis, as high Treason against his person, was no whit moved, but smiling said: let them say what they list, for they may well speak for their money.   

That biting answers be meet for sharp demands.  
IN the civil wars betwixt Pompey and Caesar, Cicero on a time came to the army of Pompey, that is, of the public weal, where by and by he was rebuked, because he came no sooner. I come time enough, said Cicero; for it is not yet ready: reproving them, for that they were not prepared, as it was requisite for such a great war. And to Pompey himself, who asked him to the end to prick him, where his son in law Dolabella was, he readily answered, he is with thy father in law, for Dolabella was with Cesar, then being father in law to Pompey. Inferring moreover, that the kindred between Cesar & Pompey was the cause (as he in that season many times had remembered) of the greatness of Cesar and that greatness decay of the common wealth.   

That scoffing many times lighteth upon the scoffers head.  
A Florentine passing through Sienna, upon a lean horse, and of an extraordinary length, one of Sienna, to the end to mock him said: Ho sirrah on horseback, what is the Canna worth? (this is a measure of 4.) Flemish else) now the Florentine perceiving himself to be pricked, lifting up forthwith his horse tail, readily answered: enter in here into the shop, and I will cell thee good cheap.   

These two words mine and thine mar the world.  
Politianes said that God had given water to every thing living in the water: so all the earth without any division to every earthly thing: but that man is the unhappiest of all other living creatures: he requireth that he alone might bear rule over the whole world: and herewith are brought into the world two words, to wit, mine and thine, which are the occasion of all men's strife. And therefore Pythagoras the Philosopher ordained that all things should be common among friends. Plato enacted the same between the Citizens of his new public weal: & others have gone about to bring this in among all men   

That vile counsels are to be despised of noble and worthy men.  
ARistodemus was thought to be a cook's son, notwithstanding came in great favour with king Antigon●●, and on a time he went about to persuade him to abate his expenses, and to use less liberality than he ordinarily used. But the noble king smiling said to him worthily: O Aristodemus these words of thine smell of the kitchen.   

That the virtue of courtesy is had in price even of murderers, and that it maketh them gentle and pitiful.  
MAster Alexander of Sienna, a liberal gentleman, and a benefactor to all men, riding a journey fell in the hands of murdering thieves, the which besetting him, would have slain him, but one of them knowing him, cried out incontinently, alas kill him not, for he is a rare man, he doth pleasure to all men, and hath done me a hundred good turns. For the which words his fellows being moved with pity, did not only refrain to kill him, but altogether kept him company kill he was out of danger: wherefore Ariosto nobly said: 
Studifi ogniun giovar altered, che rade  
Volte il been far senza il suo premio sia,  
E s' è pur senza, all men non te n' accade,  
Morte, nè danno, nè ignominia ria,  
Chi nuoce altrui, tardi, o per tempo cade,  
Il debito à scontar, che non s' oblia.  
Dice il proverbio, ch' à trovar si vanno,  
Gli huomini spesso, e i monti fermi stanno.  That is, 
Let one man seek an other to sustain,  
For seld a good turn is without his meed,  
And though it be without yet no names stain,  
Nor hurt, nor death may thy destruction breed.  
Late or betime, he that doth other pain,  
Doth pay his debt, that in the heart doth heed.  
The proverb saith, that men do go their way,  
Oftentimes to find, and the hills do firmly stay.    

That the ignorant cell their labours dearer than the learned.  
THere was not many year past a citizen in Florence, who although he was a Doctor of the law, yet he had no great learning, and consequently little to do. Upon a time when he was entertained in a matter in law, asked for his counsel and pains xxv. Ducats. How so? said his client, master Mark of the A sini, an excellent good doctor, who I have entertained in the same matter, was contented with six Crowns, and you will have above five and twenty. And no marvel said the Doctor, that he is contented with so little, for he hath daily one matter or other in hand, but as for me, I have nothing to do but three or four times a year.   

That the ignorant lawyer is like to necessity, which hath no law.  
ONe Laurence Gualterotti being asked of one of his friends touching the sufficiency of the foresaid Florentine Doctor, he said, that he was like to need: how answered his friend? without law, said he, alluding pleasantly to this proverb, that Need hath no Law.   

That the honour of every man dependeth of his own deeds, not of others words.  
OEdipus being banished out of his country, went to Athens, to king Theseus his friend, to the end to save his life, which his enemies sought for. And when he was come in Theseus' presence, & hearing a daughter of his speak, knew her by the voice, and because he was blind, stayed not to salute Theseus any otherwise, but rather as a father was mindful only to comfort and cherish his child. And by and by remembering himself, went about to excuse himself to Theseus, and to ask him pardon. Wherefore the good and wise king broke off his words, and said to him: be of good cheer Oedipus for I honour not my life with the words of other, but with my deeds.   

Many excellent means to keep the mind quiet.  
Diogenes' admonisheth us to set forth against Fortune, the constancy of the mind: against the laws, nature: against the senses, reason, saying, that by these three ways mens tranquillity & quiet is preserved.   

That youth had need of good bringing up, to the end to bring forth good fruit in age.  
CIprian saith, that even as of a tree, that hath not blossomed, no fruit can be gathered, so of a man's age, in whose youth hath been no good discipline, no good fruit can be received. And he added moreover, that if in youth there be no obedience, there will never be in age any good discipline.   

A singular mean to constrain every man whosoever he be, not to refuse a present.  
WHen Alexander the great had given fifty talents to the Philosopher Xenocrates, the Philosopher refused them, saying, that he had no need of them. Wherefore Alexander said to him: and have you no friend that you stand in need of? O all the riches of Darius are not sufficient for me to give my friends, and know not you how to bestow fifty Talents among yours? what Philosophy is this?   

That envy followeth glory.  
ARistomenus saith, that even as a man which goeth in the sun, is of necessity accompanied with his shadow, so he that walketh in the way of glory, is likewise followed of other's envy: and said moreover, that misery alone did not breed envy.   

A parable showing that malmsey is good at all times of one's meal.  
Piovano Arloto a Florentine was a pleasant companion and a witty fellow, who went upon a time to dinner to Frances Dini a worshipful citizen of Florence, and when he was set at the table, France's said unto him: Piovano I have malmsey shall we have it before dinner or after? To whom Piovano answered in a parable, saying: The blessed Marie was a virgin before her delivery, in her delivery, and after her delivery. Wherefore Frances understanding him, would have nothing drunk but malmsey all dinner while.   

Why the head waxeth hoar before the beard.  
Piovano being demanded for what cause the head came hoar before the beard, answered: because the hears of the head were twenty years elder than the beard.   

He is more miserable that cometh under the power of wicked people, than he that is delivered and scapeth their hands.  
IN the time of Pope Calistus there came a jolly man to Piovano, and said: Sir give me your alms for God's sake, for I am escaped out of the hands of the Catelans. I had more need have an alms of thee (answered Piovano) because I am entered in among them: for Pope Calistus was a Catelane.   

That it is less damage to give one thing to them that are in need, than to lend two.  
WHen two of Piovano his neighbours being very poor men, but honest, asked him in time of dearth, two bushels of corn for one in lone. Piovano answered them: I will do better, I will give you one bushel for one, and so he did them pleasure, and saved two bushels of corn, for he should never have had them again.   

He that restoreth not, requireth in vain to borrow again.  
TO an other that after the same sort would borrow of him three bushels of corn, he answered: I am contents, go up above in such a place, and take it. He went, & found no corn there nor any thing else: so he returning to Piovano said unto him, that there was no corn where he sent him, & Piovano said to him, than thou hast not brought thither that which I lent thee the last year: thou thyself art in fault, and mayest be sorry therefore, for if thou hadst brought it thither, thou shouldest have found it. He went his way like a fool as he came, and at harvest he restored to P●ouano that which he aught him.   

A profitable manner of praying.  
Piovano was asked of a gossip of his, what was the best prayer he might say in the morning when he rose: say (said Piovano) a Pater noster with these words: My Lord jesus Chryst save me from a bankrupt citizen, and from a citizen that hath recovered himself: save me from the conscience of priests, from apothecary drugs, from the & cetera of Notaries, from him that heareth two Masses in the morning, and from him that sweareth by his conscience.   

The principal and pleasantest proverbs and sentences of the foresaid Piovano, are these following, which because many of them have a better grace in the Italian than in the English tongue, I thought good to put them in both languages.  
TAnto é il mal, che non mi nuoce,  
Quanto è il been che non mi giona,  
So great is the ill that doth not hurt me,  
As is the good that doth not help me.  
Chi lascia la via vecchia per la nuona,  
Spesse volte inganato si ritruona,  
He that for the new leaveth the old way,  
Oftentimes is found to go astray.  
Donato è morto, & ristoro s●● male,  
Given is dead, and restored is naught,  
All Medico & Anuocato,  
Non tener il'ver celato,  
Conceal not the truth  
From the Physician and Lawyer,  
Barbier giovane, & medico vecchio,  
A young Barber and an old Physician.  
A spertare, & non venire,  
Star nel letto, & non dormire,  
servire, & non aggradire,  
Non tree case da morire.  
To look for, and not to come:  
To be in bed, and not to sleep:  
To serve, and not to be accepted,  
Are three deadly things.  
Tutto quel che luce, non è ero,  
All is not gold that glisters.  
Chi non unol durar fatica in questò mondo, non ci nasca,  
He that will not endure labour in this world, let him not be barn.  
Non è virtù, che povertà, non guasti,  
There is no virtue the poverty destroyeth not.  
L'abbondanza delle cose, genera fastidia,  
The abundance of things engendereth disdaynfulnesse.  
Chi been side, mael pensa,  
He that fitteth well, thinketh ill.  
L' allegrezze di questo mondo duran poco,  
The mirth of this world dureth but a while,  
Chi mi fa meglio, che non suole,  
Tradito m'ha, oh tradir mi vuole,  
He that useth me better than he is wont,  
Hath betrayed me, or will me betray.  
Ch● sa quel ●he non des●e,  
Gli aview quel che non crede.  
He that doth not that which he aught,  
That haps to him which he hath not thought.  
Chi ha' tem●●, ha' vita,  
He that hath time, hath life.  
Tutte l'armi de Brescia non armerian la paurae,  
All the weapons of Brescia can not arm fear.  
Poco fa ch● a se non g●oua,  
He doth little, that helps not himself.  
Quanto pin s'ha piu si a●sidera,  
The more a man hath, the more he desires.  
Tanto è mio, quanto io godo, & do per Dio,  
So much is mine as I possess, and give for God's sake.  
Ne femina, ne tela, non piglia alla candela,  
Choose not a woman, nor linen cloth by the candle.  
Parent con parent, gnai' a chi non ha' niente,  
Kinsman with kinsman, woe be to him that hath nothing.  
Chi è 〈◊〉, & non è tenuto,  
Può far il male, & non è creduto,  
He that is guilty and is not stayed,  
May do ill, and is not believed,  
Con arte, & con iuganno,  
Si vive mezzo l'anno:  
Con inganno, & con art,  
Si vive l'altra part.  
With art, and with deceit,  
Men live half the year:  
With deceit and with art,  
Men live the other part.  
But for so much as I am come to the proverbs, I will also put in this place some of them that Boccace otherwhile used, both in speaking and writing, the which be these.  
Chi muta stato, muta conditione,  
He that changeth state, changeth condition.  
La necessita non ha' leg,  
Need hath no law.  
Assai ' sà, chi non sà, se tacer sà,  
He knoweth enough that knoweth naught, if he knoweth how to hold his peace.  
Huomo assallato, mezzo presso,  
A man assaulted, is half taken.  
A ma, chi t' ama,  
Love him that loves thee.  
La prima part del pazzo, é di tener si savio,  
The greatest token of a fool is to account himself wise.  
L' huomo propone, & Dio dispone,  
Man purposeth, and God disposeth.  
Peccato vecchio, penitentia nuova,  
Old sin, new repentance.  
Peccato celato, è mezzo perdonato,  
Sin that is hidden, is half forgiven.  
Oncia di stato, libra d'oro,  
An ounce of state, and a pound of gold,  
Chi been vine, been muore,  
He that liveth well, dieth well.  
Chi la dura, la vince,  
He that endureth her, overcometh her.  
Riguardae all fine,  
Mark the end.  
Fuggs quel placer present, che ti dà dolour futuro,  
Flee that present pleasure, which afterward maketh thee sorry.  
Ogni astremit à è vitio,  
Every extremity is a fault.  
Ogni parola, non vuol risposta,  
Every word requireth not answer.  
A qual si voglia dolore remedia la patienza,  
Patience remedieth all kind of sorrow.  
La cossienza serve per mill testimoni,  
The conscience serveth for a thousand witnesses.  
La vera leg, è la naturae,  
Nature is the true law.  
Ogni timidità, se seruità,  
All fear is bondage.  
Dalle cose passate, si giudicano le present,  
Things present are judged by things past.  
Assai presto si fa quel che si fa bene,  
That which is done well, is done soon enough.  
A tutto è remedio, eccetto che alla morte,  
There is a remedy for all things, saving for death.  
La leg nasce dal peccato, & la gastigò,  
The law groweth of sin, and chastiseth it.  
Pari, con pari, bene stae, & dura,  
Like with like well agreeth and endureth.  
Chitroppo abbraccia, nulla string,  
He that embraceth too much, bindeth nothing, and as the common English Proverb is, All have, all lose.  
I patti rompone le leggi,  
covenant breaketh law.  
Vn' huomo val cento, & cento un huomo non vaglione.  
One man is worth a hundred, and a hundred is not worth one.  
Jl sanio non si dee vergognar di mutar proposito,  
A wise man aught not to be ashamed to change his purpose.  
La maraviglia è figlivola dell'ignoranza.  
Marvel is the daughter of ignorance.  
I fatti sono maschi, & le parole femine,  
The deeds are many, & the words womanly.  
Quanto piu s' honorano le richezze, tanto piu vilipendonsi le virtù,  
The more that riches is honoured, the more is virtue despised.  
Il tempo è padre della verita, Et l'esperienza, è madre delle cose,  
Time is the father of truth,  
And experience is the mother of things.  
Chi semina virtu, raccogliè fama,  
Et vera fama supera la Morte,  
He that soweth virtue, reapeth fame,  
And true fame overcometh death.   

That the laws thorough ignorance and wickedness are much corrupted by the judges.  
ALexander Alessandrini, a very excellent doctor and advocate, when he had lost at Rome, against all right and reason, a matter of weight, forsook willingly his practice, & gave himself to the study of humanity, saying that the greatest part of them that in these days sit in judgement, as ignorant men do not understand the laws, or as naughty men do corrupt the laws.   

That the readiness of mind and tongue is peculiar to valiant men.  
WHen news came to Athens, although false, of a certain victory for their profit. Stratocles, such as they were, declared them forth with to the people, and persuaded them to make a feast and rejoice. Afterwards when the true news of the contrary came, and how their army was put to flight & discomfited, the people thinking themselves mocked, were in a rage, and threatened to put Stratocles to death, who were sorry that he had lined so long. Whereupon he hearing these words went forth boldly to the people, & said: And why are ye weary of me you unthankful persons? what hurt have I done you to keep you three days long in feasting and mirth?   

That sleep is the brother of death.  
GOrgias Leontinus lying at the point of death gave himself by little and little to sleep, wherefore his cousin Polidorus asking him how he did, he answered, well, I feel the sleep will give me over to his sister. Alluding to the opinion of Homer, the sleep is the brother of death   

That a man's dealing is full of deceit and trouble.  
PEtrarcha said, that hunters and fowlers use not so much study, and pitch not so many nets and snares for wild beasts and birds, as crafty men lay for the simple. And added moreover, if thou wilt not then be deceived, either die, or deal not with men.   

What, and how many kinds there are of worldly or humane goodness, and whereupon the true felicity dependeth.  
THere are three kinds of goods (after Aristotle) in man, to wit, of fortune, of the body, & of the mind. The goods of Fortune are riches, and soverainties: them of the body, health, and good complexion: them of the mind knowledge, and virtue. But of the last alone (said he moreover) dependeth the true felicity, for that it is the proper operation of our mind, and not of the body neither of fortune.   

Notable conceits of Timon of Athens.  
TImon of Athens was a very severe citizen, who when he was asked for what cause he so hated men, answered: I hate not yet them all, but the wicked for their deserts, others, because they hate not the wicked. The same Timon was wont to say, that there were four beginnings of all mischiefs, envy, pride, covetousness, and ambition.   

With what lets the desires of virtue are assailed.  
DAnte said, that such as sought the way that leadeth to the sovereign good, are as it were always assailed with three principal impediments, which with all endeavour they aught to break. The first of them he said to be the delight of the senses, figured by the Lioness, fair and hot by nature, & she for luxuriousness accompanied with gluttony and sloth. The second to be the glory of the world, expressed by the proud and disdainful Lion, and he for ambition and pride, accompanied with an●er. The third to be the getting of worldly wealth, signified by the she wolf, malicious and hungry: and she for covetousness follewed at the hard heels with envy.   

That hunger & thirst are the sauce of meat.  
BOccace said, that there is nothing that maketh meat and drink better to rellishe than hunger and thirst: giving for example, how Darius in fleeing from Alexander the great, being very dry, had drunken very foul and stinking water, and said afterward that he never drank a better drink. And that Ptoleme King of Egypt, going a hunting, and having lost his way was hungry and went to a shepherd's house, where finding nothing but tough brouns bread, affirmed afterward, that he never did eat better meat.   

That the desires of men are divers.  
divers and worthy of consideration are the disires of men. Saint Austin wished that he might see Christ carnally, Sayncte Paul preaching, and Rome triumphing. Augustus desired Scipio's stoutness of mind, Pompey's benevolence, and Caesar's fortune. Caligula a most cruel Emperor wished, that the people of Rome had had but one head, to the end he might have stricken it off at one blow. Philoxenus desired to have his neck as long as a Cranes, to taste for a longer space his meat and drink.   

That presents aught to be forbidden them that are in office.  
CAius Cincius a severe and just man, set forth a law to the people, by the which he forbade that the Senators should take no presents: wherefore Caius' Centus a greedy and covetous man, stoutly stood against it, and said: knowest thou what thou sayest Cincius? To whom no less stoutly he answered: I say Caius that thou shouldest buy that which thou must occupy.   

In what great misery worthy men are brought sometimes through the fault of others.  
BEllisarius the Captain of justinian the Emperor, overcame the Vandals, triumphed over the Persians, delivered Italy many times of Barbarians, wherefore the Emperor through envy and suspicion, providing for so great and prosperous success, in stead of a reward caused his eyes unjustly to be pulled out. So the most noble man was lastly driven to live by begging. And he standing in a little cottage that was placed in one of the most frequented streets of Rome, asked alms with these words, saying: ye that pass by, give poor Bellisarius, a farthing for God's sake, who for his virtue was renowned, and for envy of others is made blind. To this misery Fortune brought so great a man. Wherefore Petrarcha said very well.  
Fortune doth never begin for a little,  
When man a sport and mocking flock is made.   

That human creatures do receive divers qualities and gifts of the Planets.  
divers philosophers disputing together of that which an human creature received from the influence of the Planets, grew to this opinion, that man of Saturn had his understanding, of jupiter strength, of Mars, the mind, of the Sun virtue, of Venus moving, of Mercury sharpness of wit, & of the Moon the nature of generation. The Physicians say, that man in his creation receiveth of the Sun, the Spirit, of the Moon the body, of Mars the blood, of Mercury the wit, of jupiter desire, of Venus' pleasure, and of Saturn moisture.   

The rich man compared to the Peacock.  
Juno is the goddess of riches & kingdoms, to the which Goddess, the Peacock is given, to signify, that the conditions of rich men are like the nature of the peacock, for as much as he ever climbeth upon the roofs houses, and upon the highest buildings, so the rich man always seeketh for degrees of honour and pre-eminence, and if they be not given him, he taketh them. The Peacock skreaketh and crieth, so the rich man lifteth up his voice, and setteth out his loftiness of mind. The Peacock is decked with fair feathers, he taketh delight to be seen, and so is desirous to show and behold his eyed tail, that he discovereth his filthy parts behind: so the rich man is stored with purple and riches, and delighteth in flattery, in pride, and in vain glory: And whilst he goeth about to show his body well trimmed, well fed, nice, & perfumed, he showeth a brutish mind void of virtue, full of folly and all vanity.   

That a man's words are the image of his mind.  
SOlon said, that words are the image of the deeds, nay rather of the life of a man, and that in a glass the fashion of the body is not seen better set forth, than in speech the form of the mind. And Socrates alluding so that opinion, when a child was sent him by one of his friends, because he saw him, & examined him somewhat in that which he thought best, said, speak if thou wilt, that I may know thee.   

What thing the people is.  
PLato said, that the people is a great beast like a huge giant, according to whose appetite things are called just, fair and good, and contrariwise unjust, foul and naught, and not as they are in deed.   

That wine aught to be drunk moderately.  
ANacharsis the Philosopher said, that the vine did bear three grapes, the first of pleasure, the second of drunkenness, and the third of grief. The same philosopher being asked how a man might keep himself from drunkenness, answered: Have always in mind the loathsome fashions of drunkards.   

That jealousy bringeth forth wicked effects.  
A Certain old man of Paris, called claud had to wife a very fair and wise young woman, with whom he was marvelously in love: but he was so jealous, that setting all other business aside, he suffered her never to be out of his sight, and to Church and every where he followed her and watched her, so that the woman thinking with herself that she received great wrong, as she did in deed, waxed very angry, and was determined notwithstanding so great watch, to do to him that he deserved, and that which she in my judgement would never have done, if he had been a reasonable man. So she casting her eye upon a goodly young man, appointed him by means of a trusty maid of hies, to please her desire, as often as might be, for the doing whereof the young woman held this manner. She used from time to time to take occasion at night to fall out with her husband, wherefore the quarrel h●nging still, she went to bed murmuring and lowering, where when her husband came, they held their peace till the morning. Upon which occasion of not speaking one to an other, the wife afterward when it was time, made the maid fair and softly to come and lie with her husband, and she merrily went into an other chamber to take delight with her lover. These are the fruits that jealousy bringeth forth. Wherefore Ariosto said very well.  
Che dolce pin, che piu ginconda stato,  
Saria di qual d'an amoroso core?  
Che viver piu felice, & piu beato,  
Che ritrovarsi in seruitù a' amore?  
See l'huom non fusse semper sti●olato,  
Da quel sospetto rye, da quel timare,  
Da quel furor, da quellae frenosia,  
Da quella rabbia, detta gelosia?  
That is, 
What better state what more yblent with bliss  
Shall be, than his, whose heart in love is wrapped?  
What life more happy, and more blessed is,  
Than to be found in bond of love entrapped?  
If man were not still pricked and led amiss.  
With that mistrust, with that fond fear of his,  
With that fury, with that doting frenzy,  
With that wild woodness, termed jealousy.    

A singular example of continency.  
XEnocrates the scholar of Plato, was a young man of marvelous continency, in so much that when Phrina a very fair harlot had made her boast, and laid a wager that she was able to allure him to lie with her, he was brought to her bed, but in no wise for any provocation or art of love, which she pleasantly used, she could move him to yield unto her flickering enticements. Wherefore these young men that had laid the wager with her asked her for their gotten money, but she readily answered them, saying, that she had spoken of a man, and not of an Image.   

That love hath no law, and maketh one thing seem for an other.  
MAster Lewes Alamanni was in the company of honest young men, devising together of love, and one Peter of Gagliano said, that he greatly marveled to see sometimes such divers likings in love, and that it seemed to him unpossible, that one should be in love with a foul woman, an other with an old woman, this man with a cortesan common to every man, and that man even with one that he hateth. To whom Alamanno turning himself, courteously said: 
Chi vuol dare leg all'amoroso nodo,  
Non sa been qual si sia la sua natura,  
L'un d'una cosa, & to dell'altra godo,  
Chi lo spirto ama, & Chi solla figura,  
Chi deletta la vista, chi l'udire,  
Chi s'foga ogni desir solo in servire.  that is, 
Who so appointeth laws unto the loving ●inor,  
What is his nature he well knoweth not:  
One liketh this, and I an other think most fit,  
This man the shape, and that man loves the wit.  
Some man great pleasure takes to see, and some to hear,  
Some man to serve doth set his whole desire.  And Ariosto saith: 
Quell che l'huom vede,  
Amor gli fa invisibile,  
Et l'inuisibil fa veder' Amore.  that is, 
That thing which man doth see, love to him makes unseen,  
And the unseen, love maketh to be seen.    

A marvelous stoutness of a man's mind, accompanied with pity towards his country.  
WHen Lucius Scylla had overcome by force of arms the City of Pren●ste he gave leave and commission to the Soldiers that they should destroy it, and kill all the Citizens saving his Host, meaning with this good turn to show himself thankful unto him, for many courtesies received of him at other times in his lodging. But that valiant Citizen hearing of this commission, went forth incontinently out of his house disguised & pressing in among other of his countrymen, said, that he had rather die, than own his life to the destroyer of his country.   

Counsels of great Captains, to save themselves, and to overcome their enemies.  
KIng Antigonus retiring from his enemies which then were stronger than he was, said to him that peradventure blamed him for fleeing away, that he fled not, but that he went thither where his profit and commodity lay. The same king being asked in what sort a man might vanquish his enemies, answered, with strength and wisdom, and if the Lion's skin be not enough, take the Wolves too. Erasmus attributeth this last saying also to Lysander Captain of the Lacedæmonians.   

That Princes aught to displace the crafty and wicked instruments of justice.  
ALphonsus King of Arragon, having intelligence, that a french Physician, who was a Sophister and very subtle, but of a most greedy mind, leaving of Physic become an advocate, and with his Sophistical points encumbered the whole Court, made an edict (o most just King) that all the causes which the french advocate took in hand should be accounted false and unjust.   

Philosophical observations in mankind.  
AS often said Diogenes, as in man's life I think of the governors of countries, Philosophers, Physicians, and other like persons, me seemeth truly that there is no living creature wiser than man. Contrariwise, when I behold the interpreters of Fortune, the Prognosticatours of Stars, the Divinoures of heavenly things, and the like generation, me thinketh that no creature which beareth life, is more foolish than he.   

That wise men are thankful to God for benefits received.  
COsimo of the Medici Duke of Florence, he, the which for his wisdom was surnamed the wise, did spend (as it is well known and found in stories) upon building of Churches, Monasteries and Hospitals, not only in his country, but also throughout many other parts of Europe, above four hundredth thousand Ducats, besides other great and small alms deeds, which he did daily to marry maids, to make Nuns, and for other works which were thought holy. Wherefore every man marveled at so great liberality, and so great Religion. That most wise gentleman was went sometime to say to his dearest friends, that he was never able to spend and give so much for God's sake, as he found owing him in his books of account.   

That the vyell framed mind endureth all trouble and displeasure.  
FAuorinus the Philosopher said, that even as the body well disposed endureth cold, heat, and other griefs, so the mind well framed endureth displeasure, thought and adversity.   

To what manner perturbations or vices of man, the three furies of hell are correspondent.  
THe poets writ, that the infernal furies daughters of Acheron and the night, the which do vex man's mind, are three, to wit, Allecto, Tisiphone, and Megaera: they liken Allecto to unquietness, because she desireth pleasure: they liken Tisiphone to anger, because she seeketh revengement: & they liken Megaera to pride, because she desireth riches and sovereignty.   

That the mind is the guide and the true life of man.  
SAlust saith, that the mind is the guide and governor of man's life, and that the fair face, the strong body, great riches, and other like things are transitory, and endure but a while, but that the worthy deeds of the wit and mind are divine and immortal. Wherefore: 
Vivitur ingenio, caetera mortis erunt.  
By wit we live, the rest to death belong.    

In what things humanity doth chief consist.  
PLato said the courtesy and nobility of man consisteth chief in three things, the first is in saluting people gently: the second in helping one's neighbour in his business: and the third in bidding one's friends oftentimes to a moderate feast.   

That it is a very hard thing to know the nature of men.  
PHilomenes the Philosopher said: when I consider that every kind of bruit beasts have one nature alone, as the Lions which are all strong and hardy: the Hares which are all fearful and cowardly: the Foxes which are all crafty: the Eagles valiant: the Doves simple: in so much that among a hundredth thousand of these, or such like beasts, there is not found one that swerveth out of kind, wherefore if the kind be known, the nature is by and by known: I am sorry truly for the state of man, which have more natures than there be persons, so that it is impossible to know them all, nay rather very hard to know one of so many, without long time.   

That death hath no more regard of young men than of old.  
WHen there were dead at Milan in short space, of divers diseases certain noble and courteous young men, Alciato made upon that occasion in the Italian tongue these witty verses: 
Albergavano insieme Amore, & Morte.  
Et la mattina desti,  
Nel partirsi ambedue per dura sort,  
Cangiar le strali, onde ferendo Amore,  
Igiovani morien miseri, & mesti  
Et la Morte impiagando à mezzo'l c●ore  
Ivecchi ardevau d'amoroso ardore,  
O potente signore,  
Et tu de corpi nostri empia Regina,  
Ritoruatevi l'armi acchioche mota  
It vecchio & viva fit giovanetto in giona.  that is 
Both death and love were lodged in one place,  
And day did spring,  
At parting both by cankered fortunes case,  
They changed darts, wherefore love sore wounding  
The heavy young men died full of mourning,  
When death with dart, the fainting hearts did fry,  
The old men lived in love, and did not die,  
O Lord mighty.  
And if our bodies frail thou wicked Queen,  
Return the weapons, that to di●e death's teen  
The old may yield, while young men merry been.    

A notable description of art, in man's shape.  
THe most famous master Daniel Barbaro, going about to transform the knowledge of things into man's shape, did paint it out in this sort, little of frature, the eyes of the colour of the sky, the nose like an Eagle, the ears very equal, the neck short, the breast large, and (as mother of all things) full of teats, the shoulders big, the arms, the palms of the hands, and the fingers long, all tokens (after Aristotle) of great understanding, capacity, and study: & after in countenance, in going and in apparel, he made her ready, nimble, and wakeful about every thing, but so severe, advised and worthy, that uneath a man dareth to look her full in the face.   

That man's ambition cannot abide any fellow in rule.  
WHen Alexander the great had overcome Darius in two great battles, Darius, knowing the valiantness of his enemy, offered him half his kingdom, and one of his Daughters in marriage, with infinite treasure, if he would make peace with him. Which offer Parmeno (the chiefest man about him) understanding, said: If I were Alexander. I would do it: And I would do it (answered Alexander) if I were Parmeno. So refusing the offer, he quickly conquered the country, and obtained the whole victory.   

That the presence and sweet speech of the Prince is very profitable in dangerous and troublous times.  
WHen the Emperor Charles the fift, in the year of our Lord a thousand fine hundred and four, was entered into France through Campania with a huge army, he marched onward apace: So lastly having taken Soisson, he thought good to go toward the royal City of Paris. Wherefore the Parisians notwithstanding that they knew that their King was with no less army at hand, did not only murmur and repined, but the people also made many signs of mutiny and rebellion. Wherefore king Francis went forthwith in his own person to Paris, where setting all things in very good order for the surety and safeguard of the people, and seeing them for all thus in great fear, used to them among other, these notable words, saying: I cannot keep you, men of Paris, from fear, but I will surely keep you from hurt, assuring you that I had rather to die valiantly than to live vilely in forsaking you.   

That it belongeth to every man but especially to Princes to keep faith and promise.  
THe same king Frances was wont sometimes to say, that when faith should fail in all other men, yet it should remain among Princes, because their power is such, as they cannot be constrained, neither by judgements, nor by laws. And the wise king Alphonsus of Arragon, said, that the word of a Prince, aught to be so much worth, as the oath of private men. Ariosto meaning no less of private men, than of Princes, wrote wisely and generally upon the keeping of faith and promise after this sort.  
Faith undefiled thou oughtest aye to have,  
To one alone as to a thousand given,  
So in a wood, and in a secret cave,  
Far of from cities, towns, and men's fight hidden,  
As at the bar before the judges g●●ue,  
In court of record, and witnesses written  
Without oath, or other sign more express,  
That once is enough, which thou didst promesis.   

That wise men live in such wise that they fear not forged crimes.  
WHen it was told Plato, that some spoke amiss of him, he answered I pass not, for my living is such that they shall not be believed. And Aristotle said of one that had spoken amiss of him: I give him leave to correct me even in my absence. And of late years the Emperor Charles the fift token it was reported unto him, that some did backbite him, said, let them talk, for men will account them fools.   

That women do rather obey sense than reason.  
WHen the Emperor Sigismunde was dead, a curious kinsman of his exhorted his wife to remain a widow, and follow the turtle: showing her at large, how that bird (when her make is dead) liveth chaste ever after. But the woman smile, answered him: Sigh that you counsel me to follow an unreasonable bird, why do not you rather set before me the dove or the sparrow, which have a more pleasant nature for women?   

That men aught to do good even to the dead.  
Simonides the Philosopher said, that men aught to do good even to the dead, recompting that he going a journey found a dead man laid out to be devoured of wild beasts and birds, wherefore taking pity, caused him forthwith to be buried. And when he was minded the next day to take shipping, there appeared to him being a sleep in the night, the soul of that dead man, which warned him, that he should not enter into that appointed ship: saying that the same should perrishe without doubt. Wherefore he told in the morning this dream to his fellows, willing them in no wise to enter that ship, and to stay for an other passage: but they laughing him to scorn, left him, and embarked themselves in her. So it fell out that not long after, such a great tempest rose, that the ship was drowned, and his companions fainting did all perish.   

That the life of private men is more pleasant and quiet than that of Princes.  
THe Emperor Maximiane and Diocletiane being weary of rule, the one and the other willingly resigned their Empire, this man to Nicomedia, and that man to Milanu● notwithstanding Maximiane afterward repenting himself, and having intelligence that Maxentius his son was chosen Emperor, came to Rome, with desire and hope (which at the end was vain) to take eftsoons rule in hand, and to this effect he procured and lay instantly upon Diocietiane. But Diocletiane answered him thus: o brother, if you saw the fair coleworts and goodly onions that I have planted and sown with my own hand, certes you would never think more upon rule.   

With what gentleness and mildness valiant Princes avoid the misreports of their subjects against them.  
WHen King Antigonus had brought his army to winter in barren and desert places, his soldiers wanted many things necessary, wherefore some presumptuous fellows, not knowing that he was thereby, blamed him, and spoke very ill of him. But he hearing them, like a mild and gentle prince as he was, came out of his tent, & said: O, if you will speak amiss of the king, go further off, for if you felt the pain I do, you could not abide it.   

That the remembrance of our short life doth much abate man's loftiness of mind.  
Xerxes' king of Persia, going a warfare against the Greeks, and seeing all Hellesponte full of his ships and men of war, cried with a loud voice, I am a happy man. A little while after, changing his countenance, he began to weep: wherefore his uncle Artabanus seeing so great a change, asked him the cause: To whom Xerxes altogether grieved, pitifully answered in this manner: I do lament because I call to mind the great misery and shortness of man's life, considering that in less than a hundredth years we shall without doubt all be dead and rotten.   

He that knoweth much, speaketh little.  
Demosthenes' seeing in a company a prating fellow, said unto him: if thou were wise enough thou wouldst speak less: and adding moreover this sentence, he that is wise doth little speak and thinketh much.   

That sincere friendship is known in adversity.  
VAlerius Maximus saith, that the sincere faith of a friend is known in adversity, in the which all that gentleness and courtesy, which is showed to a man, proceedeth of found and constant good william. The friendly deeds that are showed in prosperity (saith he) may proceed of flattery, at the lest they are suspected to tend rather to get than to give. And therefore that worthy Cicero said, that to know true friends from feigned, he used to measure his fortune with theirs.   

That a wise man obeyeth necessity.  
DEmades a wise and sage senator, when the Athenians for the respect they had to their religion, would not give divine honours to Alexander the great as he through his vain glory procure●, said: take heed my countrymen, that whilst you keep Heaven, you loose not the Earth, meaning hereby, that if they did not by reason of their superstition satisfy the desire of Alexander, they should displease him, and being displeased, would bring the city to destruction.   

In what manner profitably and with praise one may be conversant among men.  
EPictetijs said, that in being conversant with men, one aught to observe this rule: if thy fellow be better learned than thou, hear and obey him: if he be thy equal, agree to him: if he be thy inferior, persuade him modestly.   

That the great riches of the Parents doth commonly let the children from the greating of virtue.  
Seldom times (said Plato) this rule will fail, that when the fathers have too much goods, the sons have no virtue no virtue at all: because between case & superfluous riches vices & not virtue are wont to be nourished.   

That the modesty of Princes greatly shineth abroad in their prosperity.  
WHen the Emperor Charles the fithe, had discomfited and put to flight the mighty league of the Alma●●●, he did also finally discomfit the xxiiij day of April, in the year of our Lord 1547: near to the famous river of Albis, the valiant Duke john Frederick of Saxony and took him prisoner, with many of his confederates, which great difficulty when he had overcome, he modestly used these words, saying: I may not say as julius Cesar. veni, ●●●●vi●● but I will say, vene, vi●●, & Dominus De● vicis.   

The number, form, and nature of the Graces.  
THe ancient greeks, did imagine that there were three Graces. Aglaia, Thalia, and Ephrosine; and printed them naked, to show that benefits or good turns, ought to be pure and simple, without deceit or hope of greater profit. They counterfeited them young, because the remembrance of a benefit aught to be fresh, and not too aware old: they seemed to laugh, because one aught ioyefullye to give, and do good to his neighbour: They were painted three, saying, that one reached forth, the other received, and the third restored: Two turned their faces towards us, and one her face from us, signifying hereby that for one benefit that is received, we aught to tender two. They joined them hand in hand, showing that love aught to be indisseluble, and that one good turn should repay an other, and so to make perpetual friendship.   

That readiness of answering is much available.  
ESope going at the commandment of his Master to see if the bath were in a readiness, met with the head officer of the town, to whom ask him whether he went, Esope answered, I know not, & the Potestate supposing that he was despised of a slave, commanded that he should be carried to prison. Wherefore Esope turned to him and said: O good master Mayor, behold how well to the purpose I answered you: for I go to prison, and knew not that I should go thither. The Potestate marveling at so great a readiness, caused him to be released.   

That Venery hurteth old men, and doth no good to young men.  
SEneca said, that a man when he is passed forty years old, and is upon the prick of fifty, must remember that Venus signifieth youth, and Saturn old age, Stars after the Astronomers very contrary one to another. Wherefore he saith, that Saturnists, to wit, old men should shun Venus for that she doth not only hurt them but young also: and let them think for a surety, that she helpeth him more which is to be borne; than him that is borne: wittily adding hereunto that herbs when they have cast their seed, wax dry.   

Why human laws are like to Spydes webs.  
THe Philosopher Anacharsis wisely compared men's laws to Spiders webs, saying: That even as they hold fast the lesser flies and worms, and give place to the greatest, so the laws do bend the poor and week, but the rich and mighty, they let pass. Some attribute this conceit to Solon.   

A very good example, how to use victory in conquered countries.  
Croesus' being sore wounded in battle, and the prisoner of Cyrus, said, that in time of peace, the sons bury the fathers: and in time of war that fathers bury the sons. afterward when he saw that the soldiers of Cyrus sacked the country, he asked them what they did, to whom Cyrus answered, they sack this thy City, and these thy riches: Consider king (added Croesus moreover) that they sack not mine, because all is thine. Wherefore Cyrus being moved with these words, did forthwith forbidden the soldiers to sack.   

That women through the sufferance of their husbands, bear a great stroke in stars.  
THemistocles his son argued pleasantly in this manner, saying: that which I will, my mother will that which my mother will, Themistocles will: that which Themistocles will, the athenans wil Ergo that which I will, all the people of Athens william.   

That flattery sometimes costeth the flatterers dear.  
When Marcus Antonius Triumuir was entered into Athens, all the Citizens having first prepared exceeding honours for him, went afterward to meet him. So they going about to flatter him, said unto him, that they had in their City the Goddess Minerva, which wanted a husband, and that they desired to give her him to wife, who was the God Bacchus. Now Marcus Antonius espying so great a flattery, and being therewith displeased, that he might give them that reward which they deserved said unto them: I am content, and do accept her for my wife, but I will have a thousand tallentes for her dowry, as it is most meet for so great a marriage.   

A wise and most profitable admonition.  
AVlus Gellius wisely admonished certain of his friends, in this manner, saying: Weigh and consider well with yourselves, I beseech you, that if by way of labour you do any honest thing, that labour departeth from you, but the thing well done, as long as you live tarrieth with you. Contrariwise, if by way of pleasure, you shall do any dishonest thing, that pleasure vanquisheth away, and the filthiness of the thing always remaineth with you. Alamanno to the like purpose speaketh thus: 
Regni, i falsi honour, le gem, & l'oro,  
Cui solo il mondo vagulando crede,  
L'alte fatiche, il nostro human Lavoro,  
Che son del tempo delorose prede,  
Nascon d'affanni, & suggonfis in poche whore,  
Solo il been nostro oprar g●amai non muere.  that is 
False honour gold pearl, rule and fertile soil,  
To which alone the waltering werlde believes,  
The travail great, and eke our human toil.  
Which are of time the doleful prays, of grieves  
Arise, and in a while do fade away,  
But our good Works alone will not decay.    

That virtue and not money maketh a man alive.  
TImotheus affirmeth, that money is the sinews of all things, nay rather the blood and soul of men, saying moreover that he which hath no money liveth dead among the living, albeit this aught not to be said of money, but of virtue, without possession of which, a man doubtless is dead although he live.   

That he which hath any notable fault, aught to take great heed that he provoke none that may reprove him.  
WHen one Philip a greedy person, and Caculus a witty fellow strove together, they fell a chiding one with an other, so that Philip waxing very angry, said: Why barkest thou dog? To whom Catulus suddenly and bitingly answered: because I see a thief.   

That false witnesses do hardly stand in the hands of advised demaunders.  
WHen Crassus defended Piso in a very weighty cause, one Silo with his false witness was a great hindrance to Pi●o: wherefore Crastus to the end to disprove him and dally with him, said: And it may be Silo, that he, of whom thou hast heard this, speak it upon displeasure: Silo agreed it was so. And Crallus following his purpose, said: It may also be, that thou didst not well understand him, and to this also Silo seemed to consent: so that Crastus said moreover: And it may be that thou heardest not well that which thou saidst thou hast heard. hereupon there arose an universal laughter, that the false witness stood altogether confounded and out of the way, to the example of others his like.   

How profitable and precious friendship is.  
THat most wise Socrates said, that there is no possession more precious than a friend, nor from whence a man may get more profit or pleasure: and therefore marveled that men setting so much ambition and covetousness aside, did not continually endeavour themselves to win friendship. Hereupon Aristotle being demanded what a friend was, answered: One soul in two bodies.   

That advisedly and not rashly we aught to be resolved touching matters of weight.  
WHen a voice and rumour was spread that Alexander the great was dead, the rulers of Athens waxed very hot, and would follow the people in taking weapons to set themselves at liberty. But Photion a most wise man, not finding in these news any hold to be taken, reproved them wisely, saying: run not mad my countrymen, stay and look for other news: for if Alexander be dead to day, build upon this, that he will be dead to morrow also.   

That man aught still to be mindful that he is subject to all the strokes of fortune.  
IT is a certain common comfort, and as Cicero saith, that ought always to be had in memory, to remember, that we are men, come into the world under this law, to be subject to all the strokes of fortune, and therefore ought not to refuse to live under that state and condition, that we are borne, neither lightly to move ourselves with those misfortunes which by counsel cannot be annoyed. But rather calling to mind that chances happened to other, in the mean season aught to consider, that there is no new thing chanced unto us. And master Lewes Alamaum to the like purpose saith: 
Troppo a lingua mortal si disconuiene,  
Di soaerchio dannar qua gui fra voi,  
Danno, oh disonor, che di la sù n'è date,  
Perch colu●, che'l fa sol vede il fine.  
Non siamo qui ciechi, & non miriam tanto alto,  
Soffrier n'è forza, & tollerar in pace.  that is, 
In no wise mortal tongues it doth behove,  
Among us hear beneath with rig to rend,  
Hurt, or dishonour, which comes from above,  
For whom the son doth light, he sees the end,  
Let us not here be blind and look so high,  
We suffer must, and bide all patiently.    

Fit remedies against love, and in what state they be which are in love.  
CRates the Theban being asked what was the meetest & surest remedy against leave, wittily answered, and said, hunger: and if this be not sufficient time: and also if this be not enough, hanging: meaning that if love be not worn out with hunger, nor time, it will be destroyed by no means but by death. And Cato the elder (after Erasmus, other attribute it to Plato) said that all they which cast themselves headlong into love, live in the body of an other, and are as it were dead in their own.   

That it is a virtuous deed and worthy commendation, not to reveal an others secret, even as it is a wise man's part seldom to communicate his secrets to any m n.  
THe virtue of concealing a secret, is as hard a thing to do, as that which is hardest. Wherefore Aristotle being asked what thing seemed to him hardest, he answered, to conceal a secret. Plato said, that a man can not be wise except he can keep close a secret: and added moreover, that it may be known how much secretness doth please God, considering that his own majesty maketh no man privy to his. Wherefore we know not that which shall be to morrow, or that which shall be within an hour. And jesus the son of Syrach sayeth: Who so discovereth secrets, loseth his credit, and findeth no friend after his william. And Solomon in his proverbs doth say: That it is sin to speak overmuch, and to discover secrets, and he is wisest that can bridle his tongue. For he that speaketh much (saith he) causeth many errors. And to this purpose I will show a strange case which happened at Rome, Fuluius told his wife a great secret, the which Octaviane the Emperor had made him privy of. And when the thing was disclosed through the woman's vanity, the Emperor did sharply reprove Fuluius for lightness: So he being desperate, was determined to murder himself: but first he lamented to his wife, who wondering at him, answered him in this manner: Certes, my Fuluius, thou haste no cause to be sorrowful for any thing that I have done, seeing that in all the time that I have lived with thee, thou hadst not known my lightness, or if thou haste known it, thou didst not mistrust it: But now although that the fault be thine, I do intend notwithstanding to be the first that shall suffer punishment: And so incontinently striking herself with a knife which she had in her hand, killed herself: And by and by after, her miserable husband did even the like.  
The not knowing how to keep a secret, caused this most grievous misorder. Wherefore the Poet Ovid nobly saith: 
It is a virtue great, the tongue  
to rule, and things conceal:  
And 'tis again a grievous fault,  
things secret to reveal.    

That the duty of a wise man is to muse before hand upon that which is to come, and afterward constantly to endure every accident.  
ARistotle said, that it is a wise man's part to forethink and give his mind to that which may happen to a man: And that it cometh of great wisdom to foresee that no mischief may betide thee: but that it cometh of no less courage constantly to endure that which chanceth unto thee, and to dissemble many things. And Boiardo with his wonted elegancy saith: 
Se miseri mortal, suffer prudenti  
In pensare, aspettare, antivedere  
I vari casi, & li pravi accidenti  
Che in questa vita possono accadere,  
Sarebben sempre mat lieti, & contenti:  
Et non harebbon tanto Dispiacere  
Quando fortuna awersa glisaetta,  
All'improuiso, & quando men s' aspettae.  that is, 
If wretched mortal man were still prudent  
To think forecast, and see on every side,  
The divers chances, and each accident,  
That in this life may daily men betide,  
They should be ever merry and content,  
And should also displeasure all abide,  
When Fortune fell her arrow doth direct,  
To them unwarens, when nothing they suspect.    

That Usurers and false accusers are wild beasts, that wander in the civil life.  
THeocritus (and after Erasmus, Diogenes the Cynic) being asked which were the cruelest beasts in the world, said, in the mountains and woods, the Lions & Bears: in Cities and Towns, Usurers and unjust accusers.   

What great unquietness is in man.  
Saint Basill saith, that men are wicked and unthankful, never content with that they have, always seeking for that they have not, sad and sorrowful for not obtaining, the slave his liberty: the unnoble man, nobility: the noble, riches: the rich, Lordship: the Lord a Kingdom: the King a Monarchy, and the Empire of all the whole world.   

That the joy of this world doth not long endure.  
WHen Domenico da Cigoli was gone to Rome, he had news within few days after that his wife was dead, wherefore he being exceeding joyful, become forthwith a Priest, and obtained the cure of his parish: but after he came home, the first person that he saw was his wife.   

That wisdom, valiantness of courage, and other virtues, are the sure and strong anchors of man's life.  
PPythagoras the Philosopher said, that we aught to choose the best life, and save ourselves from the blasts of Fortune, as the galley is safe from the winds of the sea, and that the riches in this mortal life are weak anchors, glory weak, and the strong body likewise weak: so offices, honours, and all such things, saith he, are weak, and without stability, and that the sure and strong anchors, are wisdom, valiantness of courage, fortitude, and virtue, the which he affirmeth, cannot be destroyed with any tempest: all other things he accounteth follies, dreams and winds.   

That poverty doth not give annoy, but man's insatiable greediness.  
Epictetus' the Philosopher said, that poverty doth not cause disquietness, but man's 〈…〉 and that riches doth not deliver us from fear, but reason: and therefore (added he moreover) if thou shalt use reason thou shalt not covet superfluous riches, nor blame tolerable poverty.   

That unexpert and ignorant men are worthily laughed to scorn.  
BArnardo a Gentleman of Venice, passing thorough Milan, lodged in an Inn, and when he had well supped, he went away without paying any money. Whereupon the Host asked him payment, and the Gentleman waxed very angry and said, what payment askest thou? is not Milan ours? yea sir, answered the Host, but the substance is ours.   

That husbands aught to bear much with their wives by reason of children.  
ALcibiades asked Socra●es why he suffered so many quarrels, and so many brawls which his wife made continually with him at home? Why dost thou suffer (answered Socrates) so much keckling and annoy, which thy hens make at home: because they, said Alcibiades, lay me Eggs, and hatch me chickens: and my wife (said Socrates) doth bear me Children.   

That the errors caused of love, if they be not criminal, are to be excused and pardoned.  
PIsistratus the tyrant of Athens showed upon a time a great token of humanity: because that a certain young man being in love with a daughter of his, and meeting her in the street, could not refrain but kissed her openly: Whereupon the mother being in a great fury incensed and prayed Pisistratus to put him to death. But he smiling answered: If we put him to death that loveth us, what shall we do to him that hateth us?   

How much Prognostications and foretellings proceeding of judicial Astrology, are to be scorned, is declared by this Prognostication of Pasquine of Rome.  
THis next year the blind shall see little or nothing: the deaf shall not hear: the Summer shall be hot and dry: there shall be much Sun: it shall rain sometime, other while it shall thunder, and lighten, and also we shall have tempest: the spring shall be cold and moist, there shall be great wynds, it shall rain much, and more in the night than in the day. There shall be great war between birders and birds: and greater between fishers and Fishes. The water of rivers shall run foorthwarde, and not go back, and the greater shall fall into the Sea. Many Oxen, Sheep, Hogs, Hearts, and innumerable Pulleyn shall die: Death shall not make so great slaughter among Wolves, Asses, Horses, and Mules. This same year old age by reason of years past, shall be incurable: there shall be many needle persons, many sick, and some shall die before they be old. There shall be a divers change of worldly matters, it shall be dangerous to sail on the west and north sea, chief when there is tempest. The King and other Princes shall have more than their part, notwithstanding they shall not be content. The people shall have sometime good, and sometime naughty, and other while mean fortune. The rich shall be in better case than the poor, and the whole ordinarily shall be better than the sick. Eating and drinking shall be very necessary: Gold shall be more set by than Silver, and Lead shall be at a reasonable pryee. The Plague and other diseases shall be in some places thorough the resolution of Saturn: in other places by reason of the aspect of Mars there shall ensue mortality, and murders. There shall be many young men in love by reason of Venus. It shall be good to eat Capons, Partridges, and Quails, and to drink the best wines shall be best. The Moon shall be full in March, or in April, when she shall be opposite to the Sun: but as she cometh to the head o● tail of the Dragon, she shall be darkened until she go out from the shadow of the earth. There shall be great brightness about the sphere of the Sun, there shall be great told in the uttermost Zones, and upon high Mountains. There shall be great heat and dryness under the Equinoctial. About the Tuscan and jonicke Sea, there shall be great plenty of moisture, and more also shall be about the ocean Sea. So many Stars shall be seen in the sky in the clear night, that no man, nor woman shall be able to number them.   

That the vice of anger is most hurtful.  
ARistotle saith, that anger is a perturbation of a cruel, violent and dishonest mind, the cause of strife, the companion of calamity, the loss of honour, the spoil of riches, and the original of destruction. And addeth moreover, that as the smoke which shadoweth the eyes, letteth one to see that which a man hath before his feet, so anger darkeneth reason in the head, and that goodness which the mind with the wit shall easily obtain, being obscured thorough anger, it can not in any wise obtain. Chilo said, that one aught to overcome anger above all things, for that she hurteth more than any enemy, adding moreover, that it is more manhood to vanquish her than any enemy. Wherefore the divine Petrarcha to this purpose saith.  
Jra è brieve furor, & chi no'l frena  
E furor luago, che'l suo possessore,  
Spesso à vergogna, & tal'hur mena à morte.  
Ire is fury short, and unto him a fury long.  
Which letteth her the bridle have, that now and then among,  
The angry man to shame she brings, and sometimes unto death.  
And Ariosto here upon saith.  
Quando vincer da l'impeto, & da la ira,  
Si lascia la ragion, nè si defend,  
Et che'l cieco furor sì invanzi, ira,  
O mano, o lingua, che gli amici offend,  
Se beu dipois si piange, & fospira,  
Non è per questo, che l'erro s'emende.  
When reason by rage and ire is suffered  
Vanquished to be, and is not defended,  
And that the blind fury rules the top sail.  
O hand, O tongue, that friends hath offended,  
And although afterward, thou weep and wail,  
Yet for all this, the fault is not mended.   

That Princes commonly will have no admonition.  
WHat a dangerous thing it is to admonish certain Princes of their vices, shall be declared by the example following.  
Upon a time Cambyses king of Scithiae & Persia asked Presaspius his Secretary, what the Persians said of him: The Secretary answered, that they greatly commended him, notwithstanding that he seemed to them to be overmuch given to wine. Wherewith Cambyses being cruelly angry, said: I will Presaspius that we see whether they lie or tell truth: thou seest there thy Son at the gate, if I hit him in the heart with this arrow, it shall appear without doubt that the Persians do lie: if I hit him not, they may be believed. And he leusing the bow that he had in his hand, did strike the young man in the breast, and the arrow passed full thorough the middle of his heart. Which when that cruel Prince had seen, being very joyful, in jest said: What sayst thou now Presaspius, dost not thou think that these thy Persians have made a lie? But tell me also I pray thee, who ever sawest thou better than I? To whom that poor man fore abashed, and now extremely doubting of himself, answered: God is not able to make one better than you.   

That through craft and wariness a man is otherwhile delivered out of danger.  
A French man challenged a Genevaise into the field, because he did bear his recognisance in his shield. But the Genevoise having readily bethought him of a jest, said: And for what cause finally dost thou call me hither to fight? because I pretend (answered the French man) that this cognisance descendeth from my ancestors, and that thou hast usurped it.  
The Genevoise asked what his cognisance was: the French man answered that it was an Ox head: then said the Genevoise, we need not fight for this, because that my arms is a cows head.   

How man's life is encumbered and full of trouble: and how pleasant and quiet.  
ISocrates the orators said, that our life entangled with fortune is like to a great violent flood, to wit, troublous, miry, hard to pass over, swift, roaring, during but for a while: Contrariwise the life given to virtue (saith he) is like to a noble fountain, whose water is clear, pure and untroubled, meet to be drunk, sweet, to folks agreeable, apt for nourishment, fruitful, and voided of all corruption and naughtiness.   

That the sight of friends doth cheer up them that are in heaviness, as the sight of the Physicians the diseased.  
PHilomenes the Philosopher said that as the diseased seeing the Physician come, be cheered up and comforted, so they that are in heaviness seeing their friend come, recover courage, and take comfort, but that the friend is much more for the sadness of his neighbour than the Physician is for sickness: and therefore addeth moreover, that men in adversity aught to have recourse of their friends. And Ausonius worthily confirmeth it, saying.  
Tristia cuncta exuperans, aut animo, aut amico.  
In sadness all things overcome with courage or thy friend.   

That covetousness blindeth men.  
HErmon was to covetous (as Lucilius testifieth) that when he dreamt that he had spent certain money, he strangled himself through exceeding sorrow. Dimarchus Phidon was like wise so covetous, that being desperate for a certain loss received, he would not hung himself, for spending of three half pence to buy himself a halter, seeking death better cheap. And Hermocrates was through extreme avarice accompanied with so great folly, that dying, left himself heir of all his goods. Wherefore wisely saith Bias that covetousness is the Metropolis, that is, the mother city, or chief Sea of man's folly and wickedness.   

A wary answer, impertinent to the demand.  
A jew being asked, whether he would take up a thousand Ducats if he found them on the Saboth day, answered: This is not the Saboth day, and the money is not here.   

That man's doings on the one side, are worthy of laughter, and on the other of weeping.  
HEraclitus and Democritus were two most famous Philosophers, the one considering the follies of men did ever laugh: the other considering their miseries, did always weep. Whereupon one in the Greek tongue made this Epigram.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
The which that great learned man Alciate, desirous to show that man's life still waxed worse and worse, hath plainly and pleasantly translated into his Italian tongue, after this manner.  
Piu dell'vsato Heraclito ti veggio  
Pianger gli affanni dell'humana vita:  
Perche ella se ne va di mal in peggio,  
E la miseria homai fatta è infim●ae.  
Te Democrito anchor piu rider veggio,  
Che non solevi, la tua man in'additta,  
Che le pazzie son maggiori, in tanto  
Che non è pari, il riso, & meno il pianto.  
that is, 
Thee Herachte I see more than thy wont is,  
The troubles of this human life bewail,  
Because she goes from ill to worse amiss,  
And endless now doth misery not fail,  
Thee Democrite also laugh I more to see,  
Than thou art wont, thy hand doth point to me,  
That follies are far greater, in so much  
That laughter fails, and eyes their tears do grudge.    

That a wife to some is a very heavy burden.  
WHen there was risen a great tempest on the Sea, the master of the ship commanded all men to cast the heaviest things into the water: Wherefore a married man incontinently cast in his wife, saying, that he had nothing more heavy than she.   

That with witty and ready advisement, the fastness or nigardshippe of an other is oftentimes overcome.  
IN the time of Octavian the Emperor, there was at Rome a certain Greek Poet, which from time to time the morning that the Emperor went to his palace, met him, and presented to him a trim Epigram in the Greek tongue. But the Emperor albeit he took it (as such lewd persons as he was, looked for) he gave him nothing. But desirous upon a time to rest with him, peradventure turned him aside, and seeing him coming towards him to present him, he himself gave him first an Epigram likewise made by him in Greek, and written with his own hand. The Greek took it gladly, and began to read it, and reading it, he showed with countenance, words and gesture, that it liked him very well. And when he had read it, he put his hand to his purse, and drawing nearer to Octavian, gave him a great many halfpences, saying: Cesar, take this which I give you, not according to your calling, but according to my ability, for if I had more, more I would give you. Whereupon every man fell a laughing, and the Emperor laughing more than the rest, caused one to give him forthwith a hundredth thousand Serstertia, which amounteth to 5. hundredth pound sterling.   

That neither force nor eloquence is strong enough against impossibility and poverty.  
WHen Themistocles was sent out of his country to the Island of Andros to gather up money, he entering into the counsel, declared the cause of his coming, but finding a scarcity, said: You men of Andros, I bring you two Goddesses, force, and persuasion, take now which you list. To whom the men of Andros readily answered, saying: and we Themistocles have two Goddesses, poverty, and impossibility, take which you please.   

That the mind of man is unquiet until that he turn thither from whence he came.  
Socrates' (as it hath been already many times declared) a man so divine, said, that even the mind is man, and that the body is nothing else but the instrument of the mind, or the mansion place, or rather to speak better, the sepulchre, from whence when he departeth, then finally he is in his own power and felicity. And Plato to this purpose said: that the mind of man is so unquiet and insatiable, because he being sent from God, is not satisfied nor at quiet, before he return thither from whence he came.   

That a man aught to content himself with that which God hath given him, without seeking any further.  
Phavorinus the Philosopher said, that even as a man being bidden by his friend to a feast, taketh of that which is set before him and is contented, so aught we to take of that, and content ourselves with that which God giveth us. For if it be not honest (saith he) to ask of that friend Partridges, Lampreys, or other wine than that which he presenteth to us: it is less justice to ask of almighty God this or that thing more than that which he giveth us, especially of his majesty, which knoweth better what we need than we know ourselves.   

How many and what abuses there be that corrupt the world.  
Cyprian saith, that there are twelve abuses which corrupt the world: to wit, a wise man without works, an old man without religion, a young man without obedience, a blind man without alms, a poor man proud, a woman without honesty, a noble man without virtue, a Christian contentious, a Bishop negligent, a King unjust, the commons without instruction, and the people without laws.   

Philosophical and true opinions concerning man's riches and substance.  
DEmocritus being demanded, whom he thought rich, answered, he that hath little desire. And Socrates being asked touching the same, after the same sort answered, he that is content with a little. Epictetus' said, that he was richest which had so much that he is content: and added moreover, that it is better live merrily with a little, than miserably with a great deal. Master Lewes Alamanni saith, that a man aught to be content with a little and enough, with good and ill, and with every thing, adding hereto these verses.  
L'huom si deo contentare in ogni stato,  
Che thy parda il contento, perde'l tutto:  
Sia colmo un quant'ei vuol d'argento, & oro  
Possegga quante son cittadi, & Regni,  
Che se'l contento manca, ogn' altrae cosa,  
Si dee poscia stimar sogni, ombre, fumi.  
A man must be content in each degree,  
For once contentment lost, than all is gone,  
Although at will with coin he stored be,  
Although all Realms and Cities he doth own,  
For if contentment fail, than each thing aught  
Shadows vain dreams, and smoke of us be thought.   

An argument worthy of consideration, touching the immortality of the soul.  
ALphonsus king of Arag●n said, that this seemed to him the greatest argument of everlastingness of the soul, to wit, that the body in this our life (when youth is passed) doth always diminish in strength and lustiness, having his ends and limits. And that the mind contrariwise, the more it is charged with years, the more it augmenteth and groweth in understanding, virtue, and wisdom.   

What difference after wise men's judgement, is between the learned and the ignorant.  
WHen Plato was asked what difference was between the learned and the ignorant, he answered: As much as is between the Physician, and the diseased. And Socrates being demanded touching the same, (Erasmus attributeth it to Aristippus) answered, sand the one and the other to people naked, and thou shalt see Aristippus said, that the one differeth so much from the other, as a tame horse from one not tame. Aristotle speaking more surely said: so great difference is between a learned man and one that is ignorant, as is between the living and the dead. And Horace expresseth his opinion in this manner.  
The man that hath no learning liveth in the dark,  
And he may not compared be unto the learned,  
Which seeth more in one day than the other in an hundredth.   

That even Philosophers sometimes do vex and torment themselves for the loss of their dear things.  
EVphrates a Philosopher of Syria, when his wife was dead, whom he loved exceedingly, said: O tyrannous Philosophy, thou commandest us to love, and if we loose the things beloved, thou forbiddest us to be sorry for them: what should I then do now, in this miserable state?   

A very good regiment for him that is whole, to maintain his health.  
COrnelius Celsus an ancient and a most excellent physician saith, that he which is in health and naturally well disposed, ought not to bind himself to any rule of physic, because he hath no need of physicians, nor glisters. This man (saith he) aught diversly to use his life: now to go to the village, now to the City, and oftentimes to walk in the fields, to sail on the Sea, to go a hunting, sometime to rest, but most commonly to exercise the body, because ●●uth enféebleth it, and exercise strengtheneth it, the one giveth long old age, the other long youth: It helpeth (he addeth hereto) sometime to use baths, other while cold water, to day to anoint himself, to morrow not pass upon himself, and finally to refuse no meat nor drink, which the common people doth use.   

That it is folly to look for more of things than nature doth afforded them.  
A shepherd which had a flock of sheep, seeing that the wolf did daily take and consume them, assembled together upon a day the whole flock, and with a trim and long oration, he put them in comfort not to fear the wolves, for so much as they were many in number, and for the most part had horns, which the wolves have not: wherefore he would have them to be of good courage and with one assent valiantly to give aid one to another, and that he would not sail them at any time. The sheep taking good heart at these word joined with such effectual reasons, promised and swore, that they would no more fly from the wolf. Notwithstanding a while after, when the rumour was raised, to the wolf, to the wolf, those poor beasts were surprised with so great fear, that the words and the reasons of the shepherd were not able to hold them from flying away. Whereupon he afterward sorrowing with them, one of the wisest frankly spoke: 
Whilst to make white the black thou dost assay,  
Thou seekest that dark night should become clear day.    

That the fruit and safety of money, consisteth in occuping and not in keeping.  
A Covetous man having sold all that he had and turned it into ready money, buried it in a place, where he went daily to see it, in such wise, that a man of the country watching, what he did, went thither in the night, and digged it out, and carried it away. And when the miser another day came again to see his treasure, he not finding it, was minded desperately to give himself to the Devil. But a friend of his being at hand and understanding the cause, said unto him, quiet thyself my fellow, for thou didst not occupy this money at all, so that thou mayst put stones in place thereof, and persuade with thyself that it is gold: for these stones will stand thee in as good steed as money: and added hereto these verses of Petrarcha.  
O ment vaga all fin sempre digiuna:  
A che tante pensieris vn'hora sgombra  
Quell ch' en molti anni a pena si ragana.  
that is.  
O greedy mind still hungry to the end:  
Whereto are so great cares? one hour doth spoil,  
That which long time hath hardly won with toil.   

That the counsels of youth, are rash and unadvised, and of age, considered and perfect.  
WHEN Paulus Emilius was general Captain in Greece for the Romans, against king Perseus, he had with him Scipio, being a very young man, but famous for his great beginnings of virtue. The which Scipio, when upon some occasion he thought the time convenient to give battle to the enemy said: Dost thou not see Emilius? to whom the old & expert captain, perceiving some damage that might arise thereby, which the unskilful young man knew not of, said: Nasica, when I was of thy years, I was so minded as thou art now, and when thou shalt come to my years, thou shalt be of that mind, which I am now of.   

That the state of worldly things is very full of change, and therefore that it is meet for us to prepare to endure both fortunes.  
THE same Emilius, when he had overcome and taken prisoner the foresaid Perseus, and saw him fall prostrate to his feet, weeping, and over cowardly yielding himself, said unto him, alas for me, stand up, for thou shamest my victory: I thought that I had overcome some great king, but now I find that I have subdued a cowardly woman: doubtless thou art worthy of greater misfortune. And turning to his men of war, he said to them: behold there an example most notable of worldly things, to you young men chief I speak, to the end that you may learn, not to puff yourselves over much with pride in prosperity, neither to trust happy fortune to much, forasmuch as he is dead in the morning which is borne in the evening. And he is a man in deed that in prosperity is not proud, and in adversity is not unpatient.   

A Philosophical opinion touching the judging of friends causes.  
BIas the Philosopher saith, that he was never willing to be judge between his friends but between his enemies. Because even as (saith he) it is to be feared that one of thy friends shall become thine enemy, so is it to be hoped that one of thine enemies shall be made thy friend.   

That none can live in this world without trouble.  
Socrates' being asked of a friend of his, how man's life may be passed without trouble, answered: by no means: for it is not possible (said he) to devil in Cities, castles, and houses without trouble.   

That love entereth the body by the eyes, and overcometh both Gods and men.  
ARaspa being warned of Cirus, that he should not be conversant with women, saying, that through his eyes love by little would enter into him, answered: that if he did always take heed of him, he should never be overcome. But when he was not long after fallen into the flames of love, and for fear and shame durst not come in the presence of his Lord, Cirus sent for him (as for one whom he loved) and smiling said: Araspa, I know that thou art greatly afeard of me, & peradventure more ashamed, but be of good cheer, for I marvel not at thy error, knowing well that even Gods themselves have been deceived many times, and overcome by love.   

That women sometimes do worthy deeds.  
IN the war between the Emperor Curradus the third, surnamed Ghibellinus & Guelfus Duke of Berne, of whom in time past the parts taking of the Ghibellines and the Guelfins took name, there chanunced a deed of women (as Paulus Emilius the Historigrapher witnesseth) not less worthy than pleasant. And this it was, that when the Emperor had overcome by force Monake, the head City of Berne, and appointed for much hatred conceived; all the men to be cut in pieces, notwithstanding, he favourably granted the women, that they should depart safe, with all that they could carry upon their backs. Whereupon those valiant women, furthered with exceeding great love and true affection, took counsel and strength to carry with them the men for their burden. With which worthy act the Emperor not only accounted himself deluded, but it pleased him so much, that through their love, he received afterward the Duke his adversary into favour also.   

That valiant and virtuous men will not be corrupted.  
Photion of Athens, a very good Citizen, when Alexander the great had sent him a great sum of money, to win him unto him, asked the messenger what he brought him, and for what cause Alexander had sent money rather to him than to other citizens. Because he thinketh you (answered he) honester and better than all the residue: Let me, said Photion, be still such a one as he thinketh me now to be, and let him not go about to corrupt me with money. So he refused that money of the king, knowing it to be full of craft and deceit for his country.   

That men although they be old and miserable, desire for all that to live.  
A Poor old man carried from the wood a bundle of sticks, and being weary of that miserable life, fell down to the ground, and as desperate called for death: who forthwith appearing, asked him what he would have: To whom the oldeman seeing her so horrible, by and by repented him, and said, I pray thee help me to say up this bundle upon my shoulders.   

An example worthy of remembrance, of love towards ones country.  
WHEN there was in Rome an exceeding great dearth of corn, Pompey the great, was declared purueyoure: but in effect, as lord of the sea and land, he went to Sicilia, to Africa, and Sardinia, and gathering together with a great borrow, great plenty of corn, made all the haste he could to return to Rome with the first. But the weather being contrary, and a tempest appearing, the Mariners utterly refused to go to sea with so great danger. Wherefore Pompey first taking shipping, caused the sails to be hoist up, and spread, saying: Necessity constraineth us to sail, but no necessity constraineth us to live.   

That gifts please God and men.  
QVintus Fabius Maximus, having intelliligence, that one Marsus, his soldier, a very worthy and skilful man in the art of war, was secretly in practice to consent to his enemies, caused him to be called unto him, & without show of knowing any thing, or of having any suspicion of him, was sorry with himself, he never asked any thing of him, saying: Why askest thou not? wilt thou always hold me for thy debtor? Afterwards, he giving him a very fair and courageous horse and money, and showing him many courtesies in the war, bound him unto him, and made him most faithful: Wherefore ovid truly said: Munera (crede mihi) placant hominesque deosque that is, Both Gods and men (believe me) gifts do please.   

That he which hath chief authority under a Prince, and is suddenly advanced to honour, most commonly is subject to envy.  
WHen the lord Cromwell, a man of great wisdom, was in greatest prosperity, and exercised his authority (as some say) very arrogantly and proudly, chief against the nobles: there was one of them, who to show him, that he aught not to make himself equal with them, and that he came in the tempest of envy, and therefore should perish, caused upon a night these witty Verses of Alciate, to be fastened to his door.  

Crebbe la zuccatà tanta altezza ch'ella,  
Aun' altissimo Pin passò le cima  
E mentrè abbraccia in questa part, en questae,  
Irami suoi superba oltre ogni stima,  
Jl pino ride, & a lei cosi favella:  
Breve è la gloria tua, perch non prima,  
Verrà il verno di nevi, ut ghiaccio cinto,  
Ch'ogni vigour in te sara estinto.   

The Gourd did grow to such a height, that she  
Did of a lofty Pine the top surpass,  
And whilst she beyond all measure proud,  
Did twined her twigs on this side and on that,  
The Pine did laugh, and to her thus 'gan say,  
Short is thy glory, for no sooner shall,  
The winter come, with frost and snow yfraight,  
But all thy strength in thee shall be extinct.    

A meet answer for spiteful speech.  
WHen a man of most wicked life cast Diogenes in the teeth, that he had been in times past a forger of false money, he answered, saying: I know that the time hath been, when I was such a one as thou art now: but such a one as I am now, thou wilt never be.   

That the arrogancy of some presumptuous persons is oftentimes scorned by the promptness of an other.  
Master Francis Pescioni, and a certain Greek discoursed together of divers things, and in process of talk, they fell in disputation, and in disputing they pricked one an other, so that the Greek arrogantly said: With whom speak you think you, know you not that I am a Greek? and that out of Greece came all virtues? Inferring that of the Greeks in time past, other nations had taken them. But Pescione who considered the present state of that province, answered wittily, saying: you say truth that all virtues came out of Greece, for it is not seen there remaineth any one at this day.   

That fathers aught to make account of their children, according to their deserts, not otherwise.  
THe Philosopher Aristippus, when he was reproved of some of his friends, because he had refused & cast off one that was his own natural son, said unto them: What? know you not also that sweat and lice are engendered of us, and notwithstanding, as things filthy and unprofitable, they are abhorred and cast away? So aught we to do with children, when they deserve it, as mine for his wickedness doth greatly deserve. And Marcus Antonius the Emperor and Philosopher, when he was asked at the point of death, of the standers by, to whom he would commend his son, said: First to God almighty, and afterward to you, if he be worthy. The same Emperor when he saw at that present time his friends and servants weep, said: And why weep you, and are not rather sorrowful for death common as well to you, and to all miserable men, as to me.   

women's counsel sometimes is much worth.  
WHen certain conspirators of Forli, had slain Earl Hierome their prince, taken prisoners his sons, and the Countess Catherine his wife, lawful inheretrix of the state, they took and held the City with force. But forasmuch as the Castle was kept for the Prince, and the Captain not minded to yield it, they thought that without it, they had nothing at all prevailed: whereupon the worthy Countess quickly taking in hand a most noble exploit, promised, that if they would let her enter in, she would 'cause if forthwith to be given over, leaving for the performance of her promise, her sons for hostages. Then after they were agreed, the woman went into the Castle, and came by and by to the walls, reproving the conspirators with most sharp words for the death of her husband, and threatening them with all kinds of punishment. Wherefore they taking her sons and a knife in hand, made as though they would kill them in her presence, if she kept not promise' with them. But the courageous Countess, without changing her countenance, immediately taking up her clotheses before, with fierce look, said unto them: And do not you think that you play the fools, because I have forms to make other? so that they late espying their fault, left behind them those her sons, and in haste as it seemed best to them, fled out of the city.   

That covetousness is a thing monstrous and pestiferous.  
BOiardo when he saw a neighbour of his a very rich man, brought through extreme covetousness to endure all pain, and to entreat more than miserably his noble family, and finally passing all measure, to be brought to eat but one meal a day, and the same nought, cried out with these words: 
avaritia crudel, poi che conviene,  
Ch'io ti laceri, & sgridi tutia via:  
Dimeni onde ha' meritata tante pene,  
L'anima, che t'è data in signoria?  
Perch: sei tu nimica d'ogni bene?  
Perche guasti l'humana compagnia?  
Anzi la compagnia pur naturale,  
Perche sei tu radice d'ogni male.  that is, 
Fallen avarice, sith that it doth behove,  
That I thee rent, and still at thee cryt out:  
Tell me wherefore the Soul deserved hath,  
So much pain, which is vassal to thy reign?  
Why art thou foe of every good thing?  
Why dost thou mar the company of man?  
Nay rather the company natural,  
Wherefore art thou the root of every ill?   
And Dante describing this plague saith: 
Et ha' natura sì maluagia, & ria,  
Che may non empie la bramosa voglio,  
Et doppo l'pasto ha' piu fame, che prima.  that is 
And hath a nature so wicked and so nought,  
That she doth never fill her greedy desire,  
And after meat hath more hunger than before.    

That it is a foul and damnable thing, to be loved with dishonest and wanton love.  
A Fair young man, but ill mannered, injuried Aristotle, saying to him among other things: If I were hated of my countrymen as thou art, I would hung me by the neck. To whom Aristotle answered: And I would hung me by the neck, if I were loved as thou art: meaning, that he for his wanton beauty, and not for other his merits, was loved, or rather dishonestly desired.   

Of how many kinds, and of what qualities dreams are.  
Dreams (after Macrobius) are of five kinds, three true, and two false, the true he termeth a dream, a vision, and an Oracle: The false, Insomnium, and Phantasma. A dream is, when we dream the truth, but is obscure, so that it needeth an interpreter, as when he that was in prison with joseph, dreamt that he pressed out the wine of three Grapes into Pharaos' cup, and joseph interpreted it, that he within three days should be delivered, and afterwards should become the King's cupbearer, even as it fell out. And Polycrates the tyrant of Samia, dreamt, that jupiter washed him, and that Phoebus' anointed him. Wherefore not long after Orontes, Darius his captain, taking him prisoner, caused him to be crucified, and remained so long upon the cross, till jupiter, to wit, the air, did rain upon him, and washed him, and Phoebus, that is to wit, the sun, melted him, and fried out the grease of his body, whereby he was anointed. An oracle is, when in our sleep one seemeth to speak to us, & that he telleth falleth out true. A vision is, when in our sleep it seemeth us to see something, which is afterward true, as we have seen. Insomnium, is when we dream false things, and proceedeth of too much, or to little meat, or else of thoughts, or of sickness. Phantasma is a false imagination, whereof man is the author in effect, and cause, the sister of Insomnium.   

That hope doth sometime deceive more than dreaming.  
AMilcar Captain of the Carthaginensians, when he had laid siege to Syracusis, dreamt upon a night, that he supped the next day in the City, and hereupon awaking, took so great hope, as though the victory had been promised him from above: for he as soon as the day appeared, prepared to give the assault. But when in setting the soldiers in order, there arose a dissension and grievous commotion between the Carthaginenses, & the Scicilians, they within taking occasion issued out, and setting upon the scattered camp, among other took him prisoner, and having him in sure hold, they carried him into the city. So Amilcar was more deceived with the hope, than with the dream.   

How much wise and pleasant words do prevail with great men.  
LEon of Bizance, hearer of Plato, and a very famous Sophist, went to meet king Philip of Macedonia, who with a great host came against his country, and showing himself before him, said: Tell king (I pray you) for what cause come you to assault our city? Because I am in love with her (answered Philip boarding) and come to obtain her. To whom Leon readily answered again, and said: Consider this, most victorious king, that lovers go not to deal with love with instruments of war, but with instruments of music. This witty and pleasant saying so much liked Philip, that he withdrew himself from that enterprise, and so leaving Bizance untouched, went further of.   

In what degree Aristotle putteth feigned friendship.  
ARistotle blaming greatly dissimulation & counterfeiting, saith, that he which maketh as though he were a friend, and is not in deed, doth worse than he which forgeth false money: because in taking a piece of false money for good, one may have small loss, but in taking a feigned friend for a true, a man may receive exceeding great damage.   

A true and trim sentence.  
CAstruccio of Luce, he which was so famous and notable a Captain, when upon a night one of his gentlemen was at his house, where many women were bidden too make merry, he dancing and reveling more than it was thought agreeable to his qualities, was warned thereof by a dear friend of his. To whom Castruccio readily said: Hold thy peace, for he which is accounted wise in the day, shall never be accounted a fool in the night.   

What thing Fortune is, and how she turneth about her wheel,  
CHristopher Landine saith, that fortune is an influence which proceedeth from the revolution of the heavens, and that she as they, doth continually turn round about her wheel: Because that riches (sayeth he) causeth pride: pride, impatience: impatience, war: war, poverty: poverty, humility: humility, patience: patience, peace: peace riches. Dant described fortune with learning and great elegancy in this wise, saying: 
Colui, lo cui saver tutto trascende,  
Fece li cieli, & diè lor chi conâuce,  
Sì ch'ogni part ad ogni part splende.  
Distribuendo ugualment la luce  
Similment à li splendour mondani,  
Ordinò general ministra & Deuce,  
Chi permutasse a tempo li been vani,  
Di gente ingente, & d'uno in altro sangue  
Oltre la defension de'senni humani:  
Perch'una part impera, & l'altra langue.  
Sequendo lo giudicio di costei,  
Che é occulto, come in herbal'Angue:  
Vostro saver non hae contrastata à lei,  
Ella provede, giudica, & persegue,  
Suo Regno, come il loro gli altri Dei,  
Le sue permutation non hanno triegue:  
Nccessita fa esser veloce.  
Si spesso vien chi vincenda consegue.  
Quest' è colui, che è tanto posto in croce,  
Pur de colour che le dourian dare load,  
Dandole biasmo atterno, & mala voce.  
Ma ella s'è beata, & cio non ode:  
Tra l'alire prime creature lieta,  
Volue sua sfera, & beata si good.  that is, 
He that above all wisdom far ascends,  
The heavens made, and gave to them their guide,  
So that each part to other brightness sends.  
Sundering alike the light to every side.  
He likewise also unto the worlds light,  
Makes a minister and a chief captain,  
To turn at times the vain wealth of each wight.  
From blood to blood, from realm to realm again,  
Beyond the reach of all men's wit and skill:  
For one part rules, and the other down doth pass  
According to her certain doom and will,  
That lurketh as an adder in the grass,  
Your wisdom can in no wise her remove,  
She doth foresee, give sentence, and pursue  
Her reign, as do theirs the other powers above:  
Her sudden changes have no truces true:  
Necessity doth 'cause her to be swift.  
So quick she comes, which doth by course ensue,  
This is she that upon the cross they lift  
So much, which ought with praises her pursue,  
giving her blame each where, and misreport,  
But she is blessed and doth not hear this:  
Merry among the other chiefest sort,  
She turns her sphere, and there abides in bliss.    

A courteous and marvelous behaviour of a young Prince.  
Charles' the ninth, now king of France, began very soon to give manifest tokens of his virtue and liberality: because that among other things in these days at the beginning of the new year, he asked money to give New years gifts to them of his house: whereupon the treasurer gave him a thousand crowns. To whom the King, being angry, and then not eleven years old, said, that they were to few, and that he should give him more. But the great chancellor, who by chance was there present, admonished him, saying: Sir, consider that they are enough, for you be at this day, through the great debts which you are in, a poor king. Then Charles looking him full in the face scornfully, laughed aloud: and turning afterward incontinently to the king of Navarre, and other Princes, which were there about, took off his cap, and holding it in his hand, went courteously to every one, saying: Give the poor king somewhat for God's sake.   

A noble advertisement to women, for their children.  
IOhn Lodovike Vives sayeth, that the mother when she taketh her son in her arms, kissing him, is wont to say thus: God give thee more riches than Crassus or Croesus had: more honour than had Pompey or Caesar: more felicity than had Augustus or Alexander. But she should say, I pray God that thou mayst be good, just, continent, a despiser of Fortune, a follower of Saint Paul, more upright than Cato, better learned than Plato or Aristotle, more eloquent than Demosthenes or Tully.   

Erasmus his judgement of Luther.  
Duke Fredrick of Saxony, called Erasmus of Roterodame to him at Coleyn, in that parliament which Charles the fifth held after his Coronation, and besought him friendly to tell him without fear, whether Luther erred in those controversies, of which chief he had reasoned. Then Erasmus plainly said, that Luther was of a good opinion. The prince asked him further among other things, saying: Master Erasmus, wherein hath that my silly Monk offended, because all be so spiteful against him, and do so persecute him? Erasmus answered: O most gentle Prince, he hath committed two very great sins, he hath taken away the Crown from the Pope and bishops, and the belly from the Monks.   

A very hot and hasty maintainer of the Gospel.  
POlyphemus, Erasmus his servant (for so he was called) was wont to dispute earnestly with others, touching the controversies of the Gospel, and to maintain the true doctrine. At the last, when a certain troublous fellow, did contend with him, whom he could not overcome with arguments, he struck him with the book of the new Testament, which he held in his hand. Erasmus beholding them, merrily said: This seemeth a wonder to me, that the Gospel should thus be defended with the Gospel.   

An example meet to be remembered of all men in the agony of death.  
WHen Duke Fredrick was in the agony of death, he commanded many comfortable sentences to be written for him upon a table in great letters: which he oftentimes did read: and with these he strengthened himself. If one had put hereto the picture of the triumph of Christ, he had done well, and I believe that it should have been a pleasure to him. So godly and devoutly he died, feeling great griefs of the stone. He being asked whether he had any other pain, answered, I have a quiet heart: but in my flesh I have exceeding great pain which I suffer for Christ's sake.   

The godly departing of Velcurio out of this life.  
Master Velcurio a great learned man of late time, when he lay sick, so much that he died also of that disease, and other Masters and Doctors coming unto him, did comfort him, suddenly he broke out into these words? Pater est amator, Filius redemptor, Spiritus sanctus consolator, quomodo itaque tristitia affici possim? that is, God the Father is my lover, God the son my redeemer, and God the holy ghost my comforter, how then can I be sorrowful?   

A comfort against the temptations of the devil.  
WHen at Friburge in Misma, a certain very Godly and Reverend old man lay sick of a grievous disease, and drew near his end, upon a time when he was left alone, the Devil came attired like a bishop, and exceedingly vexed the old man, being then in the agony of death, going about to constrain him by force, to tell him all the sins which in all his life he had committed. For his intent was, having paper and ink, to writ them all. But when the godly old man had a long time mightily resisted him with the holy scripture, and was not persuaded, but still the Devil vehemently urged that narration, at length the good old man said: For as much therefore, as thou wilt have me to tell thee mine offences one after an other: writ first and begin in this manner: The seed of the woman shall break the Serpents head. etc. The devil hearing this, cast down the paper and ink upon the ground, and leaving behind him a great stink, fled away. And the godly old man not long after died quietly in a good confession.   

That fortune is common and mutable, now favouring one man, than an other and therefore in prosperity being puffed up with pride, we aught not to forget adversity.  
WHen Francis the French King was kept prisoner by the Emperor Charles the fifth, and saw written upon a wall the emperors mark or posy, PLUS VLTRA, that is, more beyond, or further: he wrote by it, hody mihi, cras tibi, that is, to day for me, to morrow for thee. Which when the Emperor saw, he wrote underneath, Fateor me esse hominem, that is, I confess that I am a man.   

That every man aught to follow his own vocation.  
Martin Durer an excellent painter (when Maximilian the Emperor had tricked out a certain image, which he would have him to paint, & the coal at sometimes had broken) painted the same afterward more easily and readily. Then Maximilian asked of Durer how it came to pass, that his coal broke not. Durer smiling answered: Most merciful Emperor, I would not that your imperial majesty could paint so cunningly as I: as who should say, I have exercised myself in this thing, and this is my vocation: your majesty hath weightier affairs, and an other vocation, according to the common proverb: Aliud est sceptrum, aliud plectrum: that is, the scepteris one thing, and the harp an other: plectrum is properly an instrument wherewith men played on the harp or dulcimers, for hurting of their fingers: with the former example this may agree. Leontinus the bishop said to Constantine the Emperor desirous to reason many things of Religion, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is, Emperor thou being ordained for one thing, dost an other.   

Of the well bringing up of Children.  
THere is more regard to be had of the well bringing up of children, than of any riches. They which do otherwise, seem to me very like to them which provide shoes, and pass not for the feet, whereas they are invented for the saving of them. Wherefore that ancient Crates, climbing upon the highest part of the city, wisely thought good to exclaim: Wither, whither run ye my country men? is it meet that you should thus be chiefly busied in getting of riches, and not to be careful, and pass upon them, for whom they are gotten? Believe me, the parents cannot leave their children a better inheritance, than if they should be well brought up, and trained in virtue even from their youth: this patrimony abideth with them for ever, neither can it be destroyed by the storms of fortune.  
As a horse untamed although good by nature is not apt for those commodities, which are required of him: so thou canst not get the fruit of virtue, of a man unlearned, although he be witty. The like said Durer: A man unlearned is as it were a looking glass not polished.   

What labours are greatest and pleasantest.  
Achilles' being demanded of Ajax, which were the greatest labours that he had sustained? answered: them which he took for his friends. And when he proceeded to ask which were the pleasantest labours that he had sustained? Achilles' answered again, the same, signifying that he which is noble in deed, burneth with a certain great desire to help his friend.   

Four things required in feasts.  
BAchilides saith, that there are four things required in a feast. 1. a measurable preparation of meat and drink. 2. pleasant communication. 3. true good will of the feasters. 4. good wine wherewith old men are chief delighted. And an other saith, that one aught not to drink above two draughts at a feast for healths sake.   

That Christians being taken prisoners by Christians, aught to be mercifully entreated.  
THe Emperor Charles the fift, when the king of France was taken, and he Lord over him, meeting him, embraced him friendly, saying: Mon frer, en' ay poor, car tes affairs se portè bien, that is. Brother mine, be of good cheer, for all shall be well: and he dealt brotherly with him.   

Watchfulness, and careful diligence becometh a Magistrate.  
HOmer in the second book of his Iliads, hath two notable verses meet to be remembered, not only of Princes, but of all other Magistrates, and be these.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Which verses Frederick Duke of Saxony thought worthy to be written with his own hand, and to have them in his chamber, being by him translated into Latin, with these words: 
Non decet principem virum dormire totam noctem,  
Cui populi gubernacula commissa sunt, & à cuius cura pendent ingentia rerum momenta.  that is, 
A Prince for many that provydes, aught not to sleep all night:  
Who charge hath of the people, and on whom great cares do light.    

The original of the Electourship.  
THe original of the Electorship of the princes of Germany, took beginning of the Persians. For as to their king were princes joined, so to the Emperors of Germany, the electors or Choosers are joined, which do make up the head counsel for the Roman Empire. If we will consider aright, to the Persian king, were joined the Ephori: For in their hands lay the chiefest power, to choose, take, and put down the king. So it is the chiefest power and authority of the electors, which oftentimes have removed out of the Empire beasts and tyrants. This state of electors hath defended Germany, and hath borne rule and kept quietness these five hundredth years.   

The tokens of a well framed common wealth.  
WHen king Ferdinando was at Norinberge, he asked of the chief Aldermen of the city, how they governed so great a multitude? they answered. Most sovereign King, with fair words, and cruel punishments. It is a very wise answer of a witty man. For so aught Empires to be framed, the governors to answer all men gently, but in punishing to use severity.   

A description of three chief vocations in this life.  
IN the Court Basile this verse is found written in golden letters.  Tu supplex ora, tu protege, tuque labora. 
that is, Pray thou upon thy knees, defend thou, and labour thou.  
In this verse three chief vocations of this life are set forth. The Ecclesiastical state, the politic state, and the state of the subjects.   

The picture of a good magistrate among the ancients.  
THe Emperors of Germany, among the ancients were painted after this sort, holding in one hand a book, and in the other a sword. Whereby antiquity signified, that Emperors aught to be furnished with the skill of laws and weapons. For the sword without law is tyranny. This picture was thus set forth for the benefit of young Emperors & rulers, that they might be admonished of the chiefest parts of government.   

The modest answer of Charles the fifth touching his praises.  
WHen the Emperor Charles the fifth was very honourably received into Paris by the french King, and with so great a triumph as never in any place was made him: afterward one of the king's counsellors pronounced before him a long and very grave oration, wherein he made rehearsal of many virtues and noble acts of the Emperor: to all these things he answered briefly and very modestly, that he liked the oration, because he had put him in mind, what manner of man he aught to be.   

Three things necessary for every Magistrate.  
WHen Augustus sent Germanicus into Asia, he wished him three things: the virtue of Alexander, the good will of men that Pompey had: thirdly he added: I wish thee my fortune: signifying that the exploits and victories won by him, were governed by God.   

The order of Charles the fifth his counsel.  
THe Emperor Charles the fifth, called not above four or five to counsel, every of which he commanded to tell his opinion. afterward he considered which were the best opinions, and reasoned of every one of them, & he did not forthwith conclude, but deferred till an other time: saying, hereafter we will speak more of this matter.   

That soon pricketh which will be a thorn.  
IT is written of the Lacedæmonians, that they put to death the king's son being a boy, when they saw him pull out little birds eyes. For hereby the Lacedæmonians judged that he would be tyrannous by nature: and if he should rule, that he would be cruel to his countrymen and subjects.   

A brief sum of the new and old testament.  
Moyses' in the beginning speaketh of the essence or being of God, secondly of the creation, thirdly of the making of man, and of the promiss set forth, by the which man was restored and began again to build the Church. Afterwards there follow excellent promises. Furthermore in Exodus the law is set out, which is the everlasting word of God, requiring obedience, and condemning the disobedient. In the books of the kings examples of obedience and disobedience are set forth: David is received, afterward the promise is renewed: finally, the prophets make the same more manifest and plain. In the new testament, all the articles of christian doctrine are expessely declared.   

What things breed all mischief.  
THese five things chief bring the common wealth far out of frame, as one affirmed, to weet: A false judge in the consistory, a deceitful merchant in the market, a covetous Priest in the Church, a fair whore in the stews, and flattery in Princes Courts.   

Who are notable fools.  
A Faithful lover of maids, a fair gamester, and a merciful soldier, are said to be too foolish.   

What household is unprofitable.  
THis family of all other is said to be most unprofitable, and unpleasant: a hen without eggs, a sow without pigs, a cow without milk, a daughter that wandereth abroad in the night, a son a gamester, a wife privily spending her husbands goods, and a maid servant with child.   

Whosoever wanteth money is nothing set by.  
MOney can bring all things to pass, and without money the good estimation of a man is nothing worth. For except one have money, neither nobility, nor knowledge, or any virtue is available. Pallade saying is not much unlike this: Gold openeth all things and the gates of hell. A certain man said unwisely: Although my father were a hangman, & my mother a common harlot, yet if I have money, I am well liked of and honoured. Wherefore it is said moreover in a proverb: Much wisdom is lost in the poor man's purse, that is: poor men are despised in whom oftentimes is much wisdom, because poverty is not regarded, neither now a days is exercised in exploiting of things: and except one be rich, he is never thought wise and of understanding, neither is used in weighty matters, which require wisdom. Whereunto Juvenal alludeth in his seventh Satire: 
Rara in tenui facundia panno, that is,  
A poor man's speech but seldom pleasant is.    

That three things displease both God and men.  
A Poor man proud, a rich man a liar, and an old man a lover.   

Four things do corrupt all judgements.  
Fat gifts, Hatred, Favour, and fear.   

Four things cannot be kept close.  
Love, the cough, fire, and sorrow.   

Four things kill a man before his time.  
A Fair wife, an unquiet household, unmeasurable meat and drink, and a corrupt air.   

Four deeds of a Tyrant.  
THe property of a Tyrant is, to destroy the good, to hate the poor, to advance the wicked, and to abolish virtue.   

Four sorts of men get friends.  
THE liberal, the gentle, the mighty, or rich, and they that are easy to be spoken unto.   

That a man is not to be judged by his face.  
A Man ought not to be judged by his face, for we cannot know a man only by outward things and by the face, because we be ignorant what lieth hidden in his mind: for many hiding their wickedness, do feignedly show in face great honesty. The very which Juvenal in his second Satire sayeth: Fronti nulla fides, that is, Trust not the face.   

That we ought to take heed of flatterers as of poison.  
ALphonsus said, that flatterers are not unlike Wolves: for even as Wolves by tickling and clawing are wont to devour Asses: so flatterers use their flattery and lies, to the destruction of Princes.   

Of Usurers.  
Saint Bernard affirmed, that only by this means usury might be exercised without sin, if money were lent them, which could not restore the principal.   

Of Hunting.  
HVnting, as Albert the Emperor said, is a manly exercise, and dancing a woman's exercise, and that he could be without any other pleasure saving Hunting.   

Two things necessary for him that will live quietly in matrimony.  
ANthony Panormita a very pleasant man being asked what things be thought most necessary to the leading of one's life pleasantly and merrily in marriage, taking an argument of the manifold & great troubles which happened in the married life, answered, that two things only were needful, the husband to be deaf, and the wife blind, lest that she should see very many things which were untemperately done of her husband, and lest he should hear his wife continually chatting at home.   

Policies of War.  
IT is very much used in Italy, that the best Captains have many volumes of policies & wise counsels of war, aswell of their ancients as of them of latter time. The French men are said to have used in time past this policy against the emperors soldiers. They sent before carters laden with Silks, & other clotheses, which the emperors soldiers fearing nothing, greedily laid hands upon. In the mean season the Frenchmen invaded & took them suddenly unawares with their host of horsemen, whilst they strived among themselves for the pray.  
Cymon a most wise and valiant Captain was endued with so great a modesty, that when he brought with him out of ●onia a Poet, which had set forth his praises over large, he was nothing delighted therewith, but took it very grievously. For he said, that of nothing that ever he did, he sought any praise, but only of one stratagem, or policy. And this was such a one as he used towards the Lacedæmonians his country men, without the offence or hurt of any. For when he had overcome the Persians in a great conflict, and had brought many prisoners, & a huge pray from that battle, all which together were to be divided by him among his countrymen, Cymon being not ignorant of the Lacedæmonians covetousness, commanded that all the Gold and Silver should be set on one side, & the bodies of the Captives clad in vile apparel should be placed on the other, and gave afterward the choice to the Lacedæmonians. But they being deceived through covetousness, greedily chose that side, wherein the Gold and Silver was placed, & moreover gave Cymon thanks for so liberal a division & sufferance of choice. But Cymon got no less pray together with praise. For there were among the Captives many most noble and rich men, which when he suffered to ransom themselves, gathered also with thanks a great sum of money, by their ransom and deliverance, & much greater than the Lacedæmonians. Furthermore, I believe, that thorough this deliverance of the Captives, he won so great favour among the enemies, that this was the chiefest cause that Asia afterward fell so much to him. So Cymon by this trim policy, provided for his own profit, and got double thanks of the Lacedæmonians for his liberality, and of the captives for his clemency.  
When the Landgrave had taken a certain Duke's Secretarye, the Duke objected to him, that it was not lawful to take Ambassadors. The Landgrave contrariwise had an exception, because he had found an example in Livy, where the Romans took on the way the Athenian Ambassadors, and it was judged to be well done. The like example is in Herodotus, where the Athenians took the Ambassadors of the Lacedæmonians going to the king of Persia to make league, and by request to obtain help against them, and by and by they slew them.   

That virtue can do more than cruelty, and that men's minds are more turned with clemency, than with outrage and fierceness.  
ALphonsus king of Neaples, living in the time of our ancestors, was one of the wisest kings that ever reigned: he was very well learned, and did great things with great admiration: he was expelled and banished, and returned eftsoons into his kingdom. When he besieged Caieta the Caietans sent out of the City a great number of old men, women, boys and girls, that the residewe might a longer time have (during the siege) corn, and other things necessary. Then certain counsellors advised the king to command, that this miserable multitude, or at lest wise some part of it might be slain in the sight of the city, which the inhabitants beholding, might the sooner yield. And he that wrote the history sayeth: God forgive me, the same counsel I gave the King too.  
Then the king being astonished, stood musing, and at length after long silence, broke out into these words: The whole kingdom of Neaples, is not somuch worth to me, that I should violently invade this miserable company: and he gave forthwith a most severe commandment, that all should be distributed safe into the towns and places near adjoining.  
When the inhabitants of the city saw this from the walls and towers, the matter being known, they immediately yielded, being moved by the virtue and clemency of the king, in the victory wellnear won. Scipio said notably: that he had líeffer save one of his countrymen, than vanquish a whole legion of his enemies.   

¶ Certain Italian proverbs and sentences, done into English, by I Sanf.  

A.  
A Buon hora in pescaria, e tardi in Beccaria.  
betime in the Fish shambles, and late in the Butchery.  
A buon intenditore mezze parola basta.  
To a good understander half a word is enough.  
A cavalli magri, vanno le mosche.  
The Flies go to lean horses.  
A chi l'ha va bene, par savio.  
He that hath the world at will, seemeth wise.  
Albina amico cura il fico, &  
All nimico il persico.  
Provide a Fig for thy friend, and a peach for thy enemy.  
Allegrezzo di cuore fà bella pelladure di viso.  
The merynesse of the heart, causeth a fair colour in the face.  
Alle nozze, & alla morte, si conoscono gli amici e parenti.  
At marriages and burials, friends and kinsfolk be known.  
All nial mortal, ne medice ne medicina val.  
A deadly disease, neither Physician nor Physic can ease.  
Amor di putana, e vin de fiasco,  
Da mattina buono, da sera guasto.  
The love of a harlot, and wine of a flagon or bottle, is good in the morning, and nought in the evening.  
Asino ponto, bisogna che trotti.  
An ass pricked must needs troth.  
Asperta luoco, e tempo a far vendettà,  
Che non fece may ben infretta.  
Await time and place to be revenged,  
For it is never well done in haste.  
A ssai been balla, a chi fortana s●ona.  
He danceth well enough, to whom Fortune pipeth.  
Assai gnadagna, chi fortuna perde.  
He gaineth enough whom fortune looseth.  
ave morai non fa mele.  
A dead be maketh no honey.  
A un a uno, si fanno gli fusi.  
By one and one the spyndles are made.   

B.  
bell parole, e cattino fatti,  
Ingannone i savi, & i mattis.  
Fair words and wicked deeds, deceive wise men and fools.  
Ben faremo, been diremo,  
Mal va la barca, senza remo.  
Do we well, speak we well,  
Ill goeth the Bark without oars.  
Bandiera vecchia, honour di capitano.  
An old band, is the honour of a captain.   

C.  
Cane che baia, non vuol nuocer,  
A barking Dog will do no hurt.  
Can vecchio, non baia indanno.  
An old dog barketh not in vain.  
caval corrente, sepultura aperta.  
A running horse, an open burying.  
Cera, tela, e fustiano,  
Bella bottega e poco guadagno,  
Wax, linen cloth, and Fustaine,  
A fair shop, and little gain.  
Chi compara caro, e toglie a credenza,  
Consum' il corpo, e perde la semenza.  
He that buyeth dear, and taketh upon credit, consumeth the body, & looseth the séed.  
Chi di paglia fuoca fà, molto fimo & altri non ha'. He that makes a fire of straw, hath store of smoke, and nothing else.  
Chi duo lepori cazzia, uno perde & l'altro lascia.  
He that hunteth two Hares, looseth one, and leaveth the other.  
Chi è in diffetto, è in sospetto.  
He that is in poverty, is in suspicion.  
Chi ha' buona lancia, la provi nel muro.  
He that hath a good spoar, proveth him against the wall.  
Chi ha' tempo, non aspetti tempo.  
He that hath time, looketh not for tyme.  
Chi non fa, non falla,  
Chi falla, s'amenda.  
He that doth nothing, doth not amiss.  
He that doth amiss, is amended.  
Chi fa male, ●dia il lume.  
He that doth ill, hateth the light.  
Chi non ha' cuori, habbi gambe.  
He that hath no heart, hath legs.  
Ch● non ha' moglie, spesso la bat,  
He that hath no wife, beateth her often.  
Chi non figlivoli, been gli pas●e,  
He that hath no children doth bring them up well.  
Chi non ha' seruito, non fa commandare.  
He that hath not served, knoweth not how to command.  
Chi non naviga, non sa che sia timore di Dio.  
He that hath not been on the sea, knoweth not what the fear of God is.  
Chi non puo batter il cavallo, batta lafoy silla.  
He that can not beat the Horse, beateth the saddle.  
Chi non robba, non fa rob,  
He that doth not rob, maketh not a robe, or a gown.  
Chi nuoce altrui, nuoce se stesso.  
He that hurteth an other, hurteth himself.  
Chi serve all communo, seru' a nessuno.  
He that serveth the Common wealth, serveth none.  
Chi serve il puttane, il tempo perde.  
He that serveth harlots, loseth his tyme.  
Chi tardi arriva, mal allogia.  
He that cometh late, hath ill lodging.  
Chi ti vede di giorno, non ti cerchera di notte.  
He that seeth thee in the day, will not seek thee in the night.  
Chi turto vuol, di rabbia muore.  
He that will have all, dieth of madness.  
Chi va dormir con i cani, si leva con i pulici.  
He that goeth to bed with Dogs, ariseth with fleas.  
Chi va dormir senza cena,  
Tutta la not si demena.  
He that goeth to bed without his supper, is out of quiet all the night.  
Chi va & ritorna, fa buon viaggio.  
He that goeth and cometh, maketh a good voyage.  
Chi vive in Corte, muore a pagliaro.  
He that liveth in Court, dieth upon a pallet of straw.  
Chi vuol dir mal a altrui,  
Prima si pensa di lui.  
He that speaketh ill of an other,  
Let him first think of himself.  
Corbi con corbi non cavano may gli occhij.  
One crow never pulleth out an others eyes.   

D.  
Dal ditto a fatto, siè un gran tratto.  
From word to deed is a great space.  
Del ocha mangiane pocha.  
Eat little of a Goose.  
Di senno, è piena ogni testa.  
Every head is full of wit.  
Duro con duro, non fece may buon muro.  
Hard with hard never made good wall.  
Dolce parole rompe l'ira.  
Fair speech breaketh anger.  
E bella cosa pigliar duo● columbi, con una fava.  
It is a goodly thing to take two pigeons with one bean.  
El been guadagner, fà il bell spender.  
Fair gaining, maketh fair spending.  
El bisogne ch'el savio porti il matto in spalle.  
The wise man had need to carry the fool upon his shoulders.  
El der mal d'altrui, è il quinto elemento.  
To speak ill of an other, is the fifth element.  
El fine fa el tutto.  
The end doth all.  
El mal vien per libre, e va vie per uncie.  
Mischief cometh by pounds, and goeth by ounces away.  
El naviger è il piu grosso, & il piu sot il mestier che si fa.  
Mariner's craft is the grossest, and the subtlest handicraft that is.  
El pascivio, non cred'al digiuno.  
He whose belly is full, believeth not him that is fasting.  
El per sico vuol el vino, il fico l'acqua.  
The peach will have wine, the Fig water.  
El pesce grand, mangia il piccolo.  
The great fish eateth the little.  
El pesce guasta l'acqua, e la carne la concia.  
Fish marreth the water, and flesh amendeth it.  
Et primo Capitolo di matti, è tener si savio.  
The first Chapter of Fools, is to be helds or accounted wise.  
El promette mari è monti.  
He promiseth seas and mountains,  
El prometter, è la vigilia del dare,  
Promising is the vigil of giving.  
El se met ananti, come fanno gli Asini,  
He putteth himself forward as Asses do.  
El siperchio, rompe il comperchio.  
Superfluity, or that which is more than is enough, breaketh the cover.  
El sparagno, è il primo guadagno.  
Sparing, is the first gaining.  
El vino all savour, il pane all colore.  
Wine by the savour, bread by the colour.  
Experientia e qualche volta periculosa.  
Experience is sometimes dangerous.   

F.  
Faceto me indovino, & io ti faro riccho.  
Make me a Divinoure, and I will make thee rich.  
Far been non è inganno, butter via il suo, non è guadagno.  
To do well is no deceit, to put away his own, is no gain.  
Febraro curto, peggior di tutti.  
Short February is worst of all.  
Frati osseruanti sparagno il suo, e mangino quello d'altrui.  
Friars obseruantes spare their own, and eat other men's.   

G.  
●atto guantato non piglia sorzi.  
ungloved cat can catch no mice.  
●●and amore, grand dolore.  
Great love, great grief.  
Grand'● grossa mi facia Dio, che biancha e rossa me farò io.  
God make me great and big, for white and red I will make myself.  
Gran na●● gran pensiero.  
Great ship, great thoughts.  
Guarda ch'el non vistraccio, cioè, ch'el, non vi tenga par forza.  
Take heed that he rend you not, that is, that he hold you not by force.  
Guardatevi d'acato, e da vina dolce, cioè, de la cholera d'un huomo pacifico.  
Take you heed of vinegar, and sweet wine, that is, of the anger of a quiet man.  
Huomo condannato, mezzo degolato.  
A new condemned is half beheaded.  
Huomo da confin, oue ladro, oue Assasin.  
A borderer is a thief or murderer.  
Huomo peloso, oue matto oue venturoso.  
A hairy man is foolish or venturous.  
Huomo Rosso, e femina barbata, tree miglia de lontan la saluta.  
Greet a red man and a bearded woman three miles off.   

J.  
I dinari fanno correr i cavalli.  
Money makes the horse to go.  
I dinari, sono il verbo principal in questa casa.  
Money is the principal word in this house.  
I dinari stan sempre con la baretta in mano, per puor cambio.  
Money standeth always with cap in hand to take exchange.  
I matti fanno le feast, & i savi le godeno.  
Fools make feasts, and wise men enjoy them.  
Impiastro grosso & unguento sottile.  
A gross plaster, and a subtle anoyntement.  
In Cypro, di tree cose è buon mercata, di salo, succharo, e puttane,  
In Cypress is a good market of three things: of salt, sugar, and whores.  
In una not nasce un-fungo.  
A musheron groweth in one night.  
L'ira placata, non rifa l'offese.  
Anger appeased, doth not amend the hurts.  
I Todeschi hanno l'ingegno nelle many,  
Dutchemen be wise in their hands,  
Il fine, fa tutti equali.  
The end makes all equal.  
Il secreto è laudabile.  
Secrecy is prayseworthie.  
●l secreto si due celare.  
A secret aught to be concealed.   

L.  
L'acqua fà male, il vino fà cantare.  
Water maketh one ill, wine maketh one sing.  
L'acqua va all mare.  
The water goeth to the sea.  
La coda condanna molta voltè la volpe a la morte per esser troppo lunga.  
The tail condemneth many times the Fox to die, for being overlong.  
L'innocentia porta seco sua defensiene.  
innocency bringeth with her, her own defence.  
La mala compania è quella che mena gli huomini alla forca.  
Evil company is that which bringeth men to the gallows.  
La mala herba cresce presto, e non si per de may.  
The evil herb soon groweth, and is never destroyed.  
La morte di Lovi, è sanit a delle pegore,  
The death of the Wolves is the safety of the beasts.  
Le not è madre di pensieri,  
The night is the mother of thoughts.  
La peggior carne che sia, é quella del huomo,  
Man's flesh is the worst that is.  
La porta di retro, guasta la casa.  
The postern door destroyeth the house.  
La robba non è, a chi la fà, may chi la good.  
The gown is not his that maketh it, but his that enjoyeth it.  
La speranza, è t'ultima cose del huomo,  
Hope is the last thing that man hath to flee unto.  
Le buone parole ongino, le cattive pungino.  
Good words do anoint, the shrewd do prick.  
Le bugie hanno corte le gambe.  
Lies have short legs. To this the German proverb is like,  
Leugen hat ein kranck beyn, that is,  
A lie hath one lame leg.  
Le lettere sono de i studiosi,  
Le richezze, di solliciti.  
Jl mondo, di presontuosis,  
Il Paradiso, di dovoti.  
Learning belongeth to students,  
Richeses, to the careful,  
The world to the presumptuous,  
Paradise to the devout.  
Lingua bardella è, che per fretta favella.  
The tongue is a liar, that speaketh in haste.  
L'occhio deal Patron, ingrassa il cavallo.  
The owner's eye, doth fat the horse.  
Lombardia è il guardino del mendo.  
Lombardie is the gardin of the world.   

M.  
Mal anno e moglie, non manco may.  
An ill year and a wife doth never fail.  
mat per natura e savio per scrittura.  
A fool by nature, and wise in wrighting.  
Medico pietoso, fa la plaga verminosa.  
A pitiful physician maketh a deadly wound.  
Meglio è dare la lania, che la pecora.  
It is better to give the wool than the sheep,  
Meglio è esser confessore, che Martyr.  
It is better to be a confessor, than a Martyr.  
Meglio è un magro accordo, ch'vna grassa sentenza.  
A lean agreement is better than a fat sentence.  
Met ' il matto sul banco, oh gioca di pied oh di cantò.  
Set a fool upon the bench, and he will play with his feel, or sing.  
Mi bisogna far come quelli che vedino la ruina su la testa, e pur s'adiutano delle many.  
I had need do like them, which see the ruin over their head, and yet help themselves with their hands.  
Muro bianco, carta di matto.  
A white wall is fools paper.   

N.  
Ni amor, ni signoria, vuol compagnia.  
Neither love nor sovereignty will have company.  
Ni dae frate, ne da suor, speri may d'aiutor,  
Never hope to receive any thing of Friars or Nuns.  
Nessuno da, quel che non ha'.  
None giveth that which he hath not.  
Ni occhij in lettera, ni man in tasca a'altrui,  
Neither the eye in the letter, nor the hand in the purse of an other.  
Nul bene, senz a pene.  
Not good thing is without pain.  
Nul tacer fu may scritto,  
No silence was ever written.  
Non è virtù che povertà non guasti.  
There is no virtue which poverty destroyeth not.  
Non sparger tanto del tuo con le mani, che tu ne vagi cercando con i piedi.  
Spread not abroad so much of thine own with the hands, that thou go not to seek it with thy feet.  
Non vien ingannato, qui ha' quel in che si fida.  
He is not deceived which hath that wherein he may trust.  
Nozzeè Magistrato, sono del cielo destinato.  
Marriage and Office, are appointed from above.   

O.  
Oglio, ferro, sale, mercantia regal.  
Oil, Iron, and Salt, is a royal merchandise.  
Ogni dieci anno, l'uno ha' bisogni de l'altro.  
Every ten years, one hath need of an other.  
Odi fra gl'amici, è soccorso dalli strani.  
Hatred among friends, is the succour of strangers.  
Ogni di vene la sera.  
Every day the night cometh.  
Ogni ozello non conosce il buon grana.  
Every bird knoweth not good grain.  
Ogni tristo cano mena la coda.  
Every naughty dog hangeth the tail.  
Ogniuno per se, & il diavolo per tutti,  
Every man for himself, and the Devil for all.  
O di ricomminciato peggio che prima,  
Hatred begun eftsoons is worse than before.   

P  
Patisco il male, sperande ' il been.  
I suffer the ill, hoping for the good.  
Pesa giusto; e vendi caro.  
Make just weight, and cell dear.  
Piu per delcezza che per forza.  
Moore by fair means than by foul.  
Poco Senno basta, a chi fortuna suona.  
A little wit is enough for him to whom fortune pipes.  
Pu●ti e matti indovinano.  
Children and fools tell truth.   

Q.  
Qualis vita finis ita.  
Qual vita tal fine.  
Such as the life is, such is the end.  
Quando lagatta non é in casa i sorzi ballano.  
When the Cat is not at home, the Mice dance.  
Quando l'ha been tonato, è forza che piovi.  
When it hath well thundered, it must needs rain.   

R.  
Radigo, non fa pagamento.  
Delay maketh no payment.  
Ramo curto, vindemi a longo.  
A short bow, a long grape time, or store of grapes.  
●agione deu'essere in consiglio.  
●eason aught to be in counsel.  
●●co rotto, non tene me●o.  
A broken bag can hold no mill, mill of milium is a small grain.  
Savio per lettera e matio per volgar.  
Wise in learning, and a fool in speaking.  
Se vuoi venir meco, porta teco.  
If thou wilt come with me, bring with thee.  
Si danno bene gli officij, ma non si dona discretione.  
Offices may well be given, but not discretion.  
Soffri il ●ale, et astetti il bene.  
Suffer the ill, and look for the good.  
Sono huomin● all mondo, the voglione l'ouo e la gallina.  
There are men in the world that would have the egg and the hen.  
Sopra Dio non e Signore,  
Sopra il nero, non è colore: Ni  
Sopra il sale si trova sapore.  
Above God there is no Lord,  
Above black there is no colour: And  
Above salt there is found no savour.  
Speranza conforta l'huomo.  
Hope comforteth man.   

T.  
Taglia la coda all Cane, restà semper cane.  
Cut off a dog's tail, he will be a dog still.  
Tal biasma altrus, chi se stesso condanna.  
Such a one blameth an other, that condemneth himself.  
Tresta quelle Musa, che non sa trovar scusa.  
nought is that muse that finds no excuse.  
Triste quelle caso, oue le galline cantano, & il gallo tace.  
nought are those houses, where the hen crow and the cock hold his peace.  
Tristo colui chi da essempio ad altrus.  
nought is he that giveth an example to an other.  
Trotto of asino, e fuoco di paglia, poco dura.  
The trot of an ass, and a fire of straw endureth but a while.  
Troppo sperar inganna.  
Too much hope deceiveth.  
Tu la poi slongare, ma non scampare,  
Thou mayst prolong her, but not escape her.  
Tutti tirano l'acqua all sus molino.  
All draw water to their own mill.  
Tyriaca vecchia, è confittione nuona.  
Old treacle, and a new confection.   

V  
●egliar a la Luna, e dermir all sole, non fa ni profit ni honore.  
〈◊〉 watch in the night and sleep in the day, ●auseth neither profit nor honour.  
Vengo di casa: cio e, ni guadagno ni perdo.  
I come from home, that is, I neither win nor lose.  
Venetia, chi non ti vide, non ti pretio.  
Venice, he that doth not see thee, doth not esteem thee.  
Vesti caldo, mangia poce, bevi assai, e vinerai.  
Cloth thee warm, eat a little, drink enough, and thou shalt live.  
Vi manca cosa, che habbi.  
You want the thing you have.  
Viva chi vence. He liveth that overcometh.  
Vivi con vivi, e morti con morti.  
The living with the living, and the dead with the dead.  
una man lava l'altra, e tutte due lauan' il viso.  
One hand washeth an other, and both wash the face.  
Volunta fa mercato, e dinari pagano.  
Will buyeth, and money payeth.    

A pleasant answer of Virgil.  
IT is written that Augustus was once in doubt, whether he were the son of Octavius or not. When he hoped that he might learn this of Virgil, he asked him being sent for & come, whether he knew who was his father, and how great power he had to make men happy? Whom Virgil answering, said: I know that thou art Augustus Cesar, and have almost equal power with the immortal Gods, that you may make happy whom you list. Then Cesar said, I am of that mind, that if thou tell me true, I may make thee happy and blessed. I would to god said Maro I could tell you the truth of those things which you ask me. Then Augustus said: some think that I am Octavians son, other say that I have an other man to my father. Then Maro smiling said: If you bid me to speak freely as I think, I will soon tell it you. Cesar affirmed with an oath that he would not take in ill part whatsoever he said, nay rather that he should have gifts not ●o be misliked for his answer. Now Au●stus looked what Virgil would say, when said: As far as I can conjecture, you are acres son. Augustus was astonished, and ●ght with himself how that might be. Then Virgil said, hear me why I coniecturs so. When of late I had spoken some things which could not be understood but of the best learned, you (Prince of the world) did command once or twice the bread should be given me for a reward, which truly was the part of a Baker, or of one that had a baker to his father. The merry jest liked the Emperor exceeding well, who answered him again, that hereafter he should not be rewarded of a baker but of a noble and valiant king: & after that he made exceeding much of Maro.   

A merry rest of vinum Theologicum that is, wine of the divines.  
THey of Paris for a common jest do call that Vinum Theologicum which is strongest & not allayed with water. A certain man being asked how this proverb came up, answered merrily, that the lawyers had Prebends, deanryes, and Archdeaconries', and that the divines had nothing left besides benefits. But because it is written of the pastors or curates: ye eat the sins of the people: to the digestion of such hard meat (said he) there needed very strong wine. And that hereof grew the proverb.   
FINIS.   

 

   
OMNIA TEMPUS HABENT  printer's device of Henry Bynneman (McKerrow 149) 
¶ Imprinted at London by Henry Bynneman, dwelling in Knight rider's street, at the sign of the Mermaid. ANNO. 1573.  
And are to be sold at his shop at the Northwest door of Paul's Church.