THE SIXTY SIX ADMONITORY Chapters of Basilius, King of the Romans, to his Son Leo, in Acrostic manner: That is, the first letter of every Chapter, making up his name and title.  
Translated out of Greek by JAMES SCUDAMORE. * ⁎ *  
Printed at Paris.  
M.DC.XXXVIII.   

Quod Foelix, faustúmquesit, SERENISSIMO PRINCIPI CAROLO WALLIAE PRINCIPI, POTENTISSIMI REGIS CAROLI, MAGNAE BRITANNIAE, etc.  
REGIS FILIO.  
HAEC BASILII IMPERATOris ad suum Filium Leonem capita Admonitoria ex Graeeis Anglica facta.  
Dicat consecrátque JACOBUS SCUDAMORUS.   

OF THE Author.  
BASILIUS the Author of this Treatise, (who calleth himself King of the Romans, as their manner was) succeeded Michael in the Eastern Empire; and is said to have restored the state of the Empire, which was much decayed by the ill government of Michael. He reigned with Michael one year, and after him nineteen. He died in the year 889.   

BASILIUS HIS PRECEPTS.  
Sixty six admonitory Chapters of Basilius, King of the Romans, to his son Leo, in Acrostic manner; That is the first letter of every Chapter, making up his name and title.  
BASILIUS BY Christ, King of the Romans, to Leo his beloved son, and Coemperour.  

CHAPTER I.  
Of Instruction.  
INSTRUCTION is a thing, that doth much profit the life of man, and is much to be esteemed, not only of Kings, but also of private men. For it greatly benefits them that have it, both in respect of the body and soul. It benefits the one, by the meditation of divine Oracles, and the other by the exercise of laudable works: or by the use of laudable exercises. Therefore I thy Father and Coemperour do exhort thee, my beloved son, to be guided by it in the government of thy Kingdom. For it is both an ornament to Royalty in present, and doth make the rulers to be renowned for ever. For as the Sun not shining upon the earth, all things are obscure, and undiscernible: So the soul being without Instruction, all things are confused, and out of order. Embrace therefore Instruction, and thou shalt attain to a virtuous life. For virtue only of all possessions is immortal.   

CHAP. II.  
Of right Faith.  
MAKE Sincere Faith in Christ the principal and sure foundation of all thy life, that is, account true Faith the principal of all things in this life, and the ground of thy happiness here and hereafter. Worship the Father, the Son, and the Holy Ghost, the consubstantial Trinity, one and the only God, without dividing or confounding the same. And believe the Dispensation or Incarnation of God the word in the flesh, by which the world was delivered from the bondage of corruption, as the law or doctrine of thy Mother the Church doth teach thee. This Faith is the perfection of all virtues. This Faith is the sum and Chief of all good things. Therefore keep this Faith safe, as a special thing committed to thy charge, with which thou hast been brought up from thy swaddling clothes. I taught thee it: Do not shame me thy loving Father by being unlike to me. For it is the work of painters indeed to draw in colours the Portraits of Princes: but the Children of Kings ought to prove living Images and Portraits of the virtue of their Fathers.   

CHAP. III.  
Of the honour which is to be given to Priests.  
Keep thy understanding sound in orthodox opinions, and exceedingly honour thy Mother the Church, which by the Holy Ghost hath been a nursing Mother to thee, and by the grace and favour of God in Christ by my means hath set a crown upon thy head. For if thou oughtest to reverence and honour thy Parents according to the flesh, much more oughtest thou to honour with exceeding honour those that have begot thee by the Spirit of God. For they do impart but a temporary life to their Children; but these do procure unto us an everlasting life by regeneration. Honour therefore the Church that thou mayst be honoured of God; and reverence the Priests as our spiritual Fathers and mediators towards God. For the honour of Priests redounds to God. For as for thy sake, it is reason, that thy servants should be honoured, so it is a holy and religious work for God's sake to honour his Priests; and as the honour which is done unto them, doth reach unto God; so the dishonour which is done unto them, doth exceedingly provoke God to anger.   

CHAP. IU.  
Of the judgement and Retribution to come.  
BELIEVE that the world is subject to corruption, seeing it had a beginning, but that after corruption it shall be changed again into incorruption. For none of those things, that are made by God, shall return into nothing, although the trangression of sin hath together with us condemned every creature to dissolution: But expecting again the creature, I mean, the world to be incorruptible, confess also the Resurrection of the dead, and expect that there shall be a just judgement and trial of the things that have been done of every one. For no evil shall escape the divine judgement without punishment, neither shall any good lie hid unrewarded. Neither think that the rewards of good works are mortal, nor that the punishments of evil works shall ever have an end. For both have everlasting continuance, and in both there shall be Eternity.   

CHAP. V.  
Of Alms.  
ALMS doth oftentimes, according as the Scripture saith, reprieve from death, and life seems as it were to be bought for money, when God for our life and salvation suffers himself, as it were, to be bribed. Therefore scattering mortal riches upon earth, thou dost gather immortal riches in heaven: and beside, it procureth unto thee the blessings even of this world also. And in very deed, doing good to others, is wealth inexhaustible. For by scattering it is gathered, and by giving it is again received; and not only with blessings of this life doth it make them rich that possess it, but also it doth make them happy with blessings of the world to come.   

CHAP. VI  
Of care and vigilance.  
KEEP continually in thy mind the manners of thy parents, and according unto them diligently perfect and square thy life. For we do neither carelessly or negligently carry ourselves, in those things which we strive to effect, but do labour to set ourselves before thee, as examples and patterns of virtue, thinking negligence worthy of reprehension, and esteeming labour praise-wortly. And use not things of this life out of season, and unfitly, but exercise thyself to enjoy the seeming good things of this life, as one that must dye at last; and mind the obtaining of the good things to come, as one that is to live everlastingly: That is, use the things of this life, so as a mortal man should use them, that by the right using of them, thou mayst get eternal good things. He that useth them otherwise, doth, as our Author saith, use them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of season, or unfitly.   

CHAP. VII.  
Of conversation with good men.  
BE conversant often with thy Ghostly Physicians, that thou mayst be well and healthy in thy soul. For thou mayst learn of them, what thou oughtest to desire, and from what things thou oughtest to abstain, and with what men to be conversant, and whom to avoid and abhor, and how thou shouldst order thy life, that thou mayst not fall into many inconveniences. And if thou wilt take this course, thou mayst truly attain to the full perfection of virtue.   

CHAP. VIII.  
Of virtue.  
ALL the desirable things of the world do not so much adorn a King, as the riches of virtue. For beauty and comeliness is withered either by diseases or by time; and wealth doth beget idleness and pleasures: and strength doth adorn the body with victories, but doth hinder the faculties and endeavours of the soul. But the possession of virtue is more profitable to them that have it, than riches, and greatness of birth: And those things, that seem impossible to others, by the help of God, it makes them to be possible.   

CHAP. IX.  
Of Lust.  
LET not lust and the desire of a fair body overcome thee, because such a thing is to be esteemed but as a little dust. Therefore be not proud of bodily nobility, nor despise meanness of birth, neither be taken with beauty, nor abhor these that are hard favoured: but consider the beauty of the soul, and spiritually love the soul. For that love is only true and immortal, not which as soon as it is obtained, doth presently decrease and vanish, but which after it is obtained, doth daily increase more and more.   

CHAP. X.  
Of Goodness of manners.  
THOU hast received a Kingdom of God, keep it safely, as a precious thing committed to thy charge. Do not seem an ill keeper of that, which is given unto thee, neither do any thing ignoble or unworthy of it; but as thou wert preferred in dignity before other men, to reign, so labour to excel all thy subjects in virtue also. For virtue is better than all dignity. If therefore in respect of dignity, thou hast dominion and Sovereignty over all other men, but in respect of virtue art excelled by any, thou art a King in respect of that which is less; but in very deed thou art not a King in respect of that which is greater, but art a subject to others. Be not therefore a King only in name, by being excelled by others; but be a true King indeed, by overcoming all, in respect of virtue.   

CHAP. XI.  
Of Temperance.  
GOD will then give thee victories and trophies over thy enemies, when thou thyself shalt set up trophies and gain victories over thy passions. For overcoming thy invisible enemies, that is, thy passions, thou shalt without doubt overcome also thy visible enemies. But he, that like a slave is overcome and carried away with pleasures, God will not honour him with any noble and brave victory: whereas he which by his own labour shall gain the victory over his passions, for a manifest sign of retribution of the good things to come, shall receive from God, as a due unto him, victory also over his visible enemies.   

CHAP. XII.  
Of Faithful friends.  
DELIGHT more in friends that strive to express their affection towards thee, in that they are true friends, then in that they are near of kin unto thee. For the friendship which kindred maketh, proceeds not from virtue, but from nature, which may justly be accounted such love, as cometh not from volontary choice; but the friendship of good friends proceedeth from free election and virtue. And the one hath Nature for its law, and the other, God. And goodness in true friends, is better than consanguinity, in any occasion, wherein one hath need to use a friend: and that which is voluntary, as is friendship, is better than that which is necessary, as is consanguinity. For kinsmen have oftentimes supplanted kinsmen for small matters: But true friends not weighing the gain of the whole world, have not preferred even their very life, before the love of their friends.   

CHAP. XIII.  
Of Valour, and Prudence.  
BOTH honour and approve bodily strength, if it be adorned with Prudence. For, as much as it is able to profit, being joined with wisdom; so much without wisdom it useth to hurt them that have it. For strength joined with wisdom, makes the character of a man. But if foolishness accompanieth it, it is the character of a wild beast. Therefore do not aproove those, that have strength not guided with discretion; but those that do govern it with wisdom. For strength without wisdom is to be named audaciousness; but strength with wisdom is termed valour.   

CHAP. XIV.  
Of Humility.  
WOVLD'ST thou have God gracious towards thee, be thou also gracious towards thy subjects. For although thou art made their Lord, yet thou art their fellow servant. For we have all of us, one and the same Lord, even the Lord of the whole world; and we have one and the same original of all our kindred, namely earth, although we little clotts of earth are puffed up one against another. Therefore thou, that art but higher dust, remember thyself, and know certainly, that howsoever thou art lifted up on high from the earth, thou shalt surely again be brought down to the earth, and then thou wilt never be lifted up against lower dust. Remember thine own offences against God, and thou wilt forget thy neighbour's offences against thyself.   

CHAP. XV.  
Of Prudence.  
CONSIDER with thyself that Prudence is most precious to all men; and that it is procured to all men by diligence. All men do praise it as a good thing, but all men do not labour to gain it, wherefore thou wilt rarely find one, that hath attained it. Therefore, do not thou thyself only labour to be endued with wisdom, but reverence and honour also him that hath it; be conversant with him day and night. For such a one only is able to do thee very much good in respect of thy soul, and those things which seem unto thee oftentimes impossible to be done at a pinch, these things by his means, with the help of God, thou shalt easily bring to pass. For either thou must be wise thyself, or follow wise men, in whom God indeed doth take delight to be as upon his Throne.   

CHAP. XVI.  
Of Truth and Lying.  
LET the gravity of thy manners be of no less credit, than thy words, that not only when thou speakest, but also when thou holdest thy peace, thou mayst have reverence. But do not approve of those, that are plausible in speech, and that do not confirm their words by deeds. For there are some, that can speak fairly, but in doing are very cold. Therefore neither be thou such a one, nor admit others that are such to be about thee: but make much of them, and make them near unto thee, which do not so much adorn their manners with their words, as their words with their manners. And be not so shameless to talk of those things, that thou hast done, which thou art ashamed again to do: neither think to do those things, which thou art ashamed to talk of.   

CHAP. XVII.  
Of Meditation of divine Oracles.  
AS tender plants being watered, do flourish and bring forth fruit; so also thy understanding (my Son) being watered with the meditation of divine words shall yet more and more increase, and bring forth the fruits of virtue. For fitting nourishments do fatten the body: but spiritual sayings do nourish the soul. And whereas the delight, that proceedeth from bodily food, reacheth but to the throat, and doth but increase corruption: the nourishment of the soul bringeth everlasting delight, and doth procure incorruption, and is turned into incorruption. Meditate therefore such profitable sayings, that thou mayst take pleasure in the fruits of them, and mayst well order thy Kingdom.   

CHAP. XVIII.  
Of Counsel.  
NOTHING is more safe than good counsel, and nothing more dangerous than execution of an action without taking advice before. Therefore that thou mayst safely do those things that thou wouldst, take advice before thou dost them. For after the action, there is no place for that consultation, which should have gone before: but between former consultation and action, thou mayst by after consultation change thy advice. Consider therefore the end of every thing, and so proceed to action. But make use of those Counsellors, which have with good advice ordered their own affairs; but not of such, as have ill and unadvisedly managed their own businesses. For he which hath ill carried his own business, will never give good counsel concerning other men's affairs. But do not ask advice of them, that are unseen in those things, whereof thou wouldst be advised, nor yet of those that do use to flatter thee. For the one sort, like blind men will give advice without knowledge, and the other sort will assent to thy opinion, to please thee. But especially consult with them, which have a right knowledge in business, and which are wont to find fault with those things, which thou dost amiss. For these only are worthy to be put in the number, and to be entrusted with the place of friends and Counsellors.   

CHAP. XIX.  
Of Chastity.  
KEEP thyself chaste not only in thy body, but also even in thy very mind. For as an impure life doth separate us from God, so also a chaste life doth bring us near unto God. Therefore let thy light shine forth before those that are under thy subjection, and be a good example to thy subjects. For if thou thyself wilt not Keep thyself chaste; with what face wilt thou command it to thy subjects? For they also will be brought to do the same things, as they shall see thee do. For subjects naturally in a manner use to be changed, and conformed to their Governors. Therefore, as, if thou dost not live well, thou shalt be a cause of the hurt of thy subjects, so exercising chastity, with other virtues, thou shalt procure good to all thy people, and shalt gain from thence a great reward to thyself, by making not only thyself, but also all thy subjects to be temples of God.   

CHAP. XX.  
Of the honour which is to be given to Parents.  
THOU hast received a crown from God by my hand, requite him that gave thee it, with a present worthy of it. Honour God, who hath honoured thee, by honouring him that begat thee. And thou shalt honour me, not, as some of my subjects, either kneeling to me, like them, or waiting in such manner upon my person, or using acclamations towards me, (For these things do not become one that is a King,) but by making high account of virtue, and exercising temperance, and adorning thy mind, and affecting learning, by which the minds of young men are much adorned, and in a word, so making thyself to be a worthy King on earth, and to resemble the King of heaven. For he only that can attain to virtue, shall be justly accounted the Image of God, who hath raised him up to that honour, and next after God, shall justly be beloved of his subjects, and shall be worthily honoured, as a common benefactor, that doth good both to himself, and to his people.   

CHAP. XXI.  
Of justice.  
THAT thou mayst preserve thy Majesty and Government without blame, do not thou thyself go about to do those things, which thou wilt find fault with others for doing. For subjects do use shrewdly to weigh the actions of their Governors. But if thou wilt observe this rule, thou shalt effect these two great things, that is, thou shalt both keep thyself free from all blame, and thou shalt teach thy subjects, both when thou holdest thy peace, and when thou speakest, to exercise all virtue. But if thou dost do contrary to those things which thou speakest, thou shalt have thy conscience to be thy accuser; whereas if speaking good things, thou dost also do the same, thou shalt have those that shall weigh thy life, to be both witnesses and imitators of thy goodness.   

CHAP. XXII.  
Of Bounty.  
BE ignorant of none of them, that do make suits unto thee, or that do seek dignities of thee, and when thou knowest what they are, do good to those that are good. For by this means thou shalt always gain love, and that which is more, thou shalt gain love that is stable, and subject to no changes or chances. For doing of good is a sure treasure laid up in good men as in a safe treasury; and manifold thanks are in them stored up for thee, as a debt to be paid thee in due time. But he which doth good to evil men, nourisheth a serpent in his bosom, which for a while being there cherished, when it findeth its fit time, doth requite its benefactor with a venomous bite. For as strange dogs do bark at strangers, though they give them meat, so evil men do wrong those that do them good, as if they did hurt them: whereas doing good to good men, thou shalt, as it were, multiply thyself, by making many friends, and shalt have one soul guarded about with the eyes of many friends about thee.   

CHAP. XXIII.  
Of Friends.  
MAke them thy friends, and nearest servants, which have before been good to other Friends or Masters. For what they have done to them, they will not think much to do for thee. For he which hath been good and affectionate towards his former friends, it may be thought he will be good and affectionate towards thee also. But he which hath been naught and negligent, and unwilling to do any thing for his former Friends, or Masters, will scarce ever prove himself affectionate and profitable towards thee.   

CHAP. XXIV.  
Of Contempt of Riches.  
NOT so much greatness of dignity, as contempt of riches, doth she we the high and free mind of a King. For in this the loftiness of his mind is most apparent. But this is contempt of riches, not in vain to hoard them up in bags, but to distribute them bountifully upon necessary occasions. But these things are necessary for a King, and more than for others, namely to do good to his friends, and to take revenge of his enemies; both which things the way to effect, is by expense of money. Therefore if thou wouldst show thy self high in all things and especially in understanding, be a contemner of riches, seeing that even those things which thou hast, are not only thine own, but do belong also to thy fellow-servants, and especially to the poor and to strangers. Therefore of things, which thou oughtest to esteem common, make particular benefit to thyself, by doing good to others, and so thou shalt be highly accounted, and much esteemed for understanding.   

CHAP. XXV.  
Of Drunkenness.  
AVOID drinking companies. For drunkenness is a contrary thing, and an enemy to wisdom. For when wine tyrannizeth over the mind, it is in like case as unkilfull Coachmen, who being not able to govern the chariot, do let the horses turn with them this way, and that way, and do cause great laughter to those that behold them. So the understanding being in this case, it is necessary that the soul also should continually fall in to many mischiefs.   

CHAP. XXVI.  
Of Making a Friend.  
THOU mayst easily make a friend whomsoever thou wilt, if thou dost speak good of him in his absence, to them that shall tell him of it again. For praise useth to be the beginning of friendship, but dispraise is the beginning of enmity. But if thou wouldst more assure unto thee those friends, which thou hast already gotten, praise those that are absent, before those that are present. For so thou mayst seem to praise those that are present, in those that are absent. But try friends in straits and hard times. For many are the friends of those that are in prosperity. And esteem those true friends, which do love, not for gain, but for the very virtue itself of love. For other friendship than this, which serves its own turn, is accounted in this respect a kind of Merchandise, and not Friendship.   

CHAP. XXVII.  
Of Riches and Covetousness.  
DO not tinke much to use lawful means, 
He meaneth money.  for the increasing of that whereby thou mayst advance thy state and Kingdom. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which phrase I am told was usual in that age.  But thou shalt best preserve thy subjects, if thou shalt diligently advance the public treasure, but such as is gathered by just, not raked together by unjust means; nor raised out of the tears of the oppressed. For riches, if they be justly gathered will much benefit the possessor, and will procure strength to the Kingdom. But if they be raked together unjustly and out of the tears of the oppressed, they do both fret away that which is gathered together justly, and do draw on the vengeance of God, who by his law commandeth us to observe that which is just. For fire doth not so destroy stubble, as wealth wickedly and unjustly gathered together doth destroy even that also which is justly gathered.   

CHAP. XXVIII.  
Of Patience.  
BE not too forward to pick quarrels with thy subjects, for that will be grievous to them, neither be thou forward to find fault with those, with whom thou dost converse, for this will be odious unto them. Neither delight in immoderate laughter, for this is not becoming a well bred man, but be patient towards them that do amiss, and be gentle in punishments, be grave in thy manners and behaviour, be mild in thy speech, be of a courteous and affable disposition. For all these things will make thee to be dear beloved of thy subjects, and will make thee to be called rather a Father, than a King.   

CHAP. XXIX.  
Of Truth, and Lying.  
MAke great esteem of true speech, both to use it thyself, and to make others near to thee, that use it. For so thou shalt seem to be sure, and constant in all things which thou dost speak and do, and shalt preserve firm, and free from suspicion the love that men bear unto thee. For if thou art suspected to use false speeches, although thou art exalted to be a King; yet being found to do things unworthy of such a dignity, thou wilt make thy subjects to be always fearful and full of doubts of thee. For; as much as truth doth make the man that hath it to be beloved, so much false and deceitful speech doth make him, that doth practise it, to be hated.   

CHAP. XXX.  
Of Government.  
HE is the best Physician, which doth apply fitting medicines to diseases. And he is a good King, which doth set over his subjects such Magistrates as shall defend them when they are wronged. For as it belongs to a Horseman to know the virtue of every horse, and to a Huntsman perfectly to know his best hunting dogs, and to a Captain to know his soldiers, what virtue every one of them hath, that in pitching a battle he may have the best of his soldiers to set out, so it belongs to a good King to know the manners, and conditions, and virtues, and dispositions of the Magistrates that are under him, that being ignorant of none of them, he may fitly assign every one to the place, that is fit for him, and that he may put out such as are the pests of the state, and that he may intrust godly and virtuous men to order the government of the Commonwealth.   

CHAP. XXXI.  
Of Counsel and Consideration.  
AS to agree with ones self is the character of a wise man, and one that is praiseworthy, so to be contrary to ones own words and deeds, is a thing to be dispraised, and not becoming a generous man, and far from the way to get a good reputation. Therefore those things, which thou wouldst either speak, or do, never utter without consideration, that thou mayst never be found to be contrary to thy self. For want of advice is the root of this mischief. But if thou dost all things with good advice, and so cuttest up the root of it, thou wilt never be found to be contrary to thyself.   

CHAP. XXXII.  
Of making good Laws.  
THOU shalt make thy own disposition an vn written Law to thy subjects, and thou shalt preserve an everlasting memory of thy government, if thou thyself shalt follow the laws that have been well made by the Kings that have been before thee, and if thou shalt inviolably observe them in thy government. And whatsoever thou shalt compel thy subjects to observe, much more impose upon thyself a necessity of observing the same. For it thou thyself dost not govern by the laws of Emperors that have been before thee, neither will others observe thy decrees. And so laws being overthrown by one another, will fill the uhole life of man with trouble and confusion, by which oftentimes whole Nations have fallen unto ruin.   

CHAP. XXXIII.  
Of naughty men.  
CASTANNA out such men as are the pests of the state, and never intrust to such men a place of government, lest thou also shouldst seem to be like unto them, and to delight in their injustice. For men will lay the blame on thee for those evils which they do, and will think thee a partaker of their evil disposition, and thou shalt render an account of them to God. For the preferring of naughty men doth truly show the nature of them by whom they were preferred, and the evil that they do, all men do impute to them that preferred them. Therefore take especial care of advancing good men to be Magistrates, that their good report may be thy honour, and that thy subjects may impute unto thee the good which they do. For to be praised of the people is better than great riches.   

CHAP. XXXIV.  
Of Mercy, or Alms.  
DESIRE wealth, not for pleasure, but for necessary uses, either that thou mayst help those that are in adversity, or that thou mayst give to them, that are willing to dye for others. 
He meaneth soldiers.  For all other desire of wealth doth not only not profit, but doth rather procure hurt. For wealth, which a man hath, not to do good withal, is the minister rather of vice, then of virtue; but that which a man employeth in good uses, may much profit them that have it, both in respect of their souls and bodies: Partly, when it is bountifully bestowed on those that want it, and partly when it is distributed to good friends. For both are bounty, although they are called by different names.   

CHAP. XXXV.  
Of the love of Friends.  
NOTHING seems to be stronger than love. And there is nothing in the world to be valued to a true friend. Do thou therefore observe the laws of friendship with thy true friends in all times, and places, that they also may hold their love to thee firm and sure without suspicion. And be not of an unthankful disposition. For it is a part of piety, to requite them that have done thee good. And he which is unthankful, is an enemy to himself. For a good turn being requited, is multiplied, but being not requited, it doth destroy even the favour, that was first bestowed. Therefore if thou wilt be thankful thou shalt have many, that shall strive to show their affection towards thee, and many that shall seek to do thee grateful service. But if thou be unthankful, thou wilt get no friend at all, with whom thou mayst live a pleasant life, though all men fain freindshipp towards thee.   

CHAP. XXXVI.  
Of Speech and silence.  
BE wise and prudent in learning the conditions of every one, and in approving good men, and in abhorring naughty men. But consider before in thy mind, whatsoever thou wouldst speak, lest that thy tongue running before thy wit, thou shouldst be upbraided to speak at random. For in any company, when thou hast considered, that, which thou wouldst say, is yet in thy power, if perhaps after thy first opinion, thy second seems better: But when thou hast spoken once, thou canst not speak contrary to those things, which thou hast already spoken, if thou desirest to speak and converse, so as no man may find fault with thee. But the matters, whereof it is necessary thou shouldst speak, are these, either those things which thou dost know; or those things which the time requires. But in all other things, it is better to be silent, then talkative.   

CHAP. XXXVII.  
Of Alms.  
GIVE alms bountifully to them that need; that thou mayst gain mercy of God the Lord of all. For piety is properly a giving part of our goods to them that want. And think that day lost, in which thou dost not do good to some body, in lieu of those good things which thou hast received of God. Get therefore the habit of giving alms, that thou mayst receive again the like of God. Incline thine ear to suppliants; receive with a tender heart, and a favourable eye those that make suits unto thee. Pity the tears of widows, and do not reject the mournings of Orphans. For as we do to others, the same also shall be done to us, and as we hear the poor, so we shall be heard of God, and with the same eyes, as we see the afflicted, God will behold us. Therefore as thou wouldst wish God should be towards thee: be thou also such towards thy servants. For what measure thou shalt give, with the same measure it shall be measured unto thee again.   

CHAP. XXXVIII.  
That all things here are unstable.  
KNOW, My child, that this life hath nothing stable, nor firm, nor unchangeable. For things do change this way, and that way, and like a wheel, that is rolled up and down, that which is upward is carried downward, and that which is downward is carried upward. Therefore neither be lifted up with prosperity, nor be cast down with adversity. But be in both, stable and unchangeable; setting thy mind only to do that which is good, and committing the rest to God. For when thou art in prosperity, thou ought'st not to be bifted up for fear of adversity: And when thou art in adversity, suffer not thyself to be dejected, in hope of prosperity. For that is pusillanimity, and not becoming the courage of a King. For that which is to come, is unknown. Therefore neither be thou ever found immoderately mourning, or laughing. For so thou wilt seem to be wise, and may'st escape the evils, which do proceed from both the extremes. And they which do talk of thy actions, shall have no cause to find fault with those things, which happen unto thee.   

CHAP. XXXIX.  
Of Care.  
IMPOSE upon thyself this necessity, of having a will to oversee all things thyself, and not to suffer thyself to neglect any thing. And this I say because that thou being a King, hast no body over thee upon earth, which can compel thee. But although thou dost reign over all on earth, yet even thou also hast a King in Heaven. If therefore He as being God hath a care of all things, so also thou ought'st to neglect nothing, as being a King under God. For, as those things, which are diligently overseen and ordered by thee, do receive from thence great benefit, so those things that are neglected, do insensibly fall to ruin. For if in all matters, Little things are not to be neglected, then much more doth that proverbial saying hold in that, which concerns a King.   

CHAP. XL.  
Of Guard.  
HOW sure a guard to a King's person, with the favour of God, is the good will of his subjects? when all men receive good of him, and do expect the suffering of no tyranny at his hands. But as, thou ought'st to preserve thy Majesty, that the treacherous practices of thy enemies may not prevail against thee, so, thou ought'st to keep thyself free from passions. For reason defineth, that from both of them there is fear of treachery, and great danger. But the treacherous practices, which thy enemies make against thy body, can bring but a temporary death; but the treachery against the soul, that proceeds from passions, doth procure punishment, which overlives even death itself.   

CHAP. XLI.  
Of the Kingdom of Heaven.  
MANY Kings have inhabited this earthly court, but few have dwelled in the Kingdom of Heaven. Labour therefore, my beloved son, that thou mayst not only rightly order this Kingdom by the goodness of thy manners, but that thou mayst inheritt the Kingdom of Heaven by good works, and virtues. For to day, this is thy court, and to morrow, perhaps it shall not be thine, and after to morrow, it shall be another bodies, and the day after that, another bodies, so that indeed it is never any bodies. For if it so often changeth its Masters, it hath indeed no true Master. Therefore seeing that we must pass from this power here, let us labour by virtue to get in exchange that Kingdom, which hath only immortality and perpetuity, without need of a successor. As for all other things, they are fading and transitory.   

CHAP. XLII.  
Of Remembering God.  
IF thou makest thy conscience thy law, and wilt not suffer that to be done to others, which thou wouldst not have done to thyself, thou wilt never incur the blame of doing amiss. And if thou shalt think upon God also, as one, that overseeth, and weigheth all thy actions, as indeed he doth, thou wilt not dare to sin, either openly, or in private. For although thou thinkest those things, which thou dost in secret, are hidden from others; yet thou wilt be ashamed to do ill before thine own conscience, and before God the overseer even of the secret places of the soul. For men may perceive our bodily actions, but the only eye of God, to which nothing can be hid, doth see the things that are in the depth of the soul, and as, the Sun shining, nothing is hid in the open air; so, God beholding our actions, nothing can be concealed.   

CHAP. XLIII.  
Of Receiving Gifts.  
GIVE dignities freely, and do not sell places of honour for gifts. For he which buys a place of government for a price, doth much more buy those that he is to govern, that trusting on thy receiving bribes, he may without fear look to take bribes himself also. But diligently inquire, and ask, and prefer them to places of honour (if thou wilt cast corruption and bribery out of the state) which do seek those places freely, and not with bribes. For he which gives any thing for a place of honour, doth look to gain by his place, as one that by giving gifts, buys a power to receive gifts, and so buys a power to do injustice. For he which comes to a place by bribes, will never learn to do any thing without taking of bribes; and having thee for a teacher of bribery, who ought'st to be a punisher of it, he will not only take bribes himself, but also will compel others that are under him, to do the like.   

CHAP. XLIV.  
Of Injustice.  
HE which doth wrong, doth not commit so great a sin, as he which permitts wrong. When therefore any one that is wronged, comes unto thee, do not neglect his affliction, that thou mayst not give way to those that would do wrong. For he which is wronged, doth repose all his hopes in thee only, and under the protection of thee, whom he thinks to have for a revenger of injustice, he seeks for reason of him, that did the wrong. And there is great reason, that the suppliant should obtain his right by thee, seeing that it is just, that wrong should be repressed. But if thou dost permit injustice, and givest way to him that doth wrong, and dost neglect him that is wronged, and when thou alone art able to take revenge of him that hath done the wrong, dost make no regard of justice, where then shall the poor soul hope for refuge? of whom shall he receive justice, but from God, who will require an account of thee for thy negligence? Therefore do justice to him that hath suffered wrong, and take revenge of him that hath done the wrong, lest that in those things, which thou dost neglect, thou thyself shouldst seem to consent with those that do wrong, and make thyself guilty and accountable for other men's offences.   

CHAP. XLV.  
Of Mortality and Immortality.  
IN respect of thy body, thou art mortal, but in respect of thy soul, thou art immortal. Therefore provide mortal things for thy flesh; but think of immortal things for thy soul. Put ornaments on thy body, as things that are mortal, upon that which is mortal; But put on immortal happiness upon the soul, as it being immortal. For although thou art set on high upon a Throne, yet after a time thou shalt come down from it. And though thou dost strive to subdue the whole earth, yet after thy death, thou shalt not inherit more space of ground, than three cubits. Therefore as one that art mortal thyself, mind thy Royalty that is but mortal: But as one that art immortal, purchase and procure unto thyself an immortal Kingdom, by virtue, and good works. For, for this cause thou wert preferred to mortal power, that by it thou mightst gain an immortal. Kingdom.   

CHAP. XLVI.  
Of Magistrates.  
HAVE the same thought of those that are under thee as thou wouldst have of thyself, if thou wert a subject in their place. And do what thou canst, that they may be well iffected to thy government. For they reign most sweetly, which do most gently use their subjects, and who most esteeming those that are worthy, do good unto them, and do no wrong to those that are unworthy: But thou shalt get most credit and glory, if thou shalt assign to every one their proper place, and if thou shalt appoint places of government to those that are worthy to be governors, and if likewise thou shalt cause those that are under their government, neither to carry themselves insolently towards their governors, not yet to be insolently used by them. Therefore know every one, and so fitly order the matters belonging to Governors, and to those which are under government, that Hearts may not, seem to rule over Lions but Lions over Hearts.   

CHAP. XLVII.  
Of Peace.  
THOU shalt make thyself happy even without pains, if thou dost endeavour to settle peace in those parts of thy Kingdom, that are at odds, and if thou dost cast all enmity and contention out of the State, and if thou dost teach thy subjects, to embrace peace, and love; and if thou shalt make them to be contemptible, that do beget enmity, and make them near unto thee, that do love peace. For being the son of me an earthly King according to the flesh, if thou obeyest my words, thou wilt be called also the son of the Heavenly King; thereby procuring unto thyself the kindred of God according to the spirit, being a disciple of Christ, that was gentle and peaceable. For blessed (saith he) are the Peacemakers. For they shall be called the Children of God.   

CHAP. XLVIII.  
Of Praise.  
TOUCHING them that are conversant with thee, approve not those that do praise all thy actions, but rather those that do find fault with thy errors. For I know that those do bear more affection towards thee, and are wiser than the others. For truth is to be preferred before falsehood. But grant freedom of speech unto them that are wise, and wish thee well; that thou mayst have some, with whom thou mayst take good advice of those things, whereof thou art ignorant. And being thus affected, thou shalt see, that thou ought'st not always to give ear to them, which do with art flatter thee, but to those that do serve thee with good will and affection. For having had good experience of the good which is done thee by the one, and of the hurt which is done thee by the other, thou wilt avoid the one, and obtain the other.   

CHAP. XLIX.  
Of the Care to be had of thyself.  
ADORN thy youthful age, not so much with bodily, as with virtuous exercises; neither suffer thy whole self (body, soul and name) quite to perish. For although thou hast a mortal body, yet thou hast obtained an immortal soul. Therefore endeavour to get immortality by leaving a good name and remembrance of thee. But thou shalt gain a good name, if thou dost imitate those that have left a good name behind them. See therefore, that thou dost endeavour to speak good things, and that thou dost accustom thyself to do the like. And whatsoever thou shalt profess in thy words, thou shalt have a care to practise the same in thy deeds.   

CHAP. L.  
Of Compassion.  
AS there is not a body, which hath not a shadow accompanying it; so there is not a man without sin. For our nature is apt to slip and prone to do amiss. Therefore be gentle towards those that offend, and mix clemency with justice. For although thou dost call to an account, others that offend, yet thou thyself hast God to call thee to an account for thy offences. And every day promise this to thyself: as thou shalt forgive, so hope, that thou also shalt be forgiven of God. Seeing therefore (in the Lord's prayer) thou dost pronounce judgement of thyself, forgive thy debtors their trespasses, and thy offences shall be forgiven thee. For what thou shalt do to thy fellow-servants, the same thou shalt receive again of him, that is the Lord of all. For with what judgement thou shalt judge, with the same also thou shalt be judged.   

CHAP. LI.  
Of Gentleness or mildness.  
INCLINE thine ear to him that needeth, and answer him peaceably. For although by reason, of thy earthly power, thou art not a person to whom men may have easy access, yet be easy of access, by reason of that power that is above thee. Comfort those that are grieved, if not with gifts, yet at least with good words. For I have known by experience, that one word may be better the many gifts; and that one good word from the mouth of a King, doth more prevail for consolation, than many other things. For abundance of wealth is not of so much force to comfort a grieving soul, as one gentle word of a King. So thou shalt be most beloved of thy subjects, and without cost thou shalt gain the good will of all men, and they will proclaim thee to be rather a father to them then a Lord.   

CHAP. LII.  
Of Returning thanks to God.  
KNOW that so much the more good, as thou hast received of God, so much the greater thanks thou ought'st to return unto him, that doth not receive that which is due unto him, as a duty and debt that is paid to him, but as if he had received a courtesy or favour, doth for it repay double. Return therefore unto God, who hath done thee so much good, a thankful requital for the good things which he hath given thee. And as for that power, which thou hast received of him, use it in doing good to others: And think, that they are richer than thee in good works, which are less than thee in their power (that is, if they do more good than thee.) For thou hast not received good things, that thou mightst keep them to they self, but thou hast received them, that as a steward thou mightst dispose of them to the good of others, and so receive of him that gave them unto thee, a reward for well disposing of them, and an incorruptible Crown for a corruptible.   

CHAP. LIII.  
Of Bodily Beauty.  
BOdily beauty makes him worthy that hath it, to stand before a King. But the beauty of the soul doth make a man beloved of the King of Heaven. And the one procureth the enjoying of dignities but for a time, whereas the other doth cause everlasting nearness to our heavenly Lord. But thou hast not any one above thee, whose favour thou needest to seek by the beauty of thy body; but thou hast God above thee, who doth not seek the beauty of the Body, but the nobility of the Soul. Wherefore labour by all means to please him, preserving his image in thyself, pure and undefiled, by temperance and purity.   

CHAP. LIV.  
Of the curing of the Soul.  
THE labour of the Physician is in vain, 
By philosopher he meaneth the divine or Christian Philosopher.  if the medicine which he gives, doth not cure the Body; And in vain is the discourse of the Philosopher, if it cannot heal the affections and passions of the soul. For as it is necessary for Physicians to show their skill in the body, so it is necessary, that Philosophers should cure the soul. Think them therefore to be true Physicians, which by their art do expel diseases from the body: and judge them to be true Philosophers, which by their discourses do expel the diseases of the soul, if so be they have patients, that will absolutely be ruled by them.   

CHAP. LV.  
Of Backbiters and Slanderers.  
BE not apt to receive idle tales or tale-tellers, neither make much of slanderers, neither lightly give credit to naughty men. For the first have oftentimes ruined good men, out of a suspicion, that they were naught: And the second, vomiting out the anger, which proceeds from their own malice, will make thee guilty of innocent blood: And the third, will make thee suspected to be one that delighteth in evil men. For thou mayst justly be thought to be of the disposition of them, with whom thou delightest to be conversant, and to whom thou dost passionately give credit.   

CHAP. LVI.  
Of reading good Books, and Histories.  
DO not think much to run over ancient histories. For in them thou shalt find without pains, that which others have gathered together with pains. And thou may'st learn from thence the virtues of good men, and the vices of naughty men, and the divers vicissitudes of our life, and the changes of things therein, and the instability of the world, and how prone Empires are to fall, and in a word, the punishments of evil actions, and the rewards of good; where of thou shalt do well to avoid the one, that thou may'st never come to feel the punishments of Hell; and thou shalt do well to endeavour to compass the other, that thou may'st deserve and obtain the rewards to come.   

CHAP. LVII.  
Of Bounty or doing good.  
I Will teach thee a point of wisdom; a point, perhaps not practised of those that use to give advice, but not unbesitting the affection of me, that am both a Father and a King. Approve rather, my son, those that ask favours of thee, them those that do strive to bring thee the greatest presents. For thou shalt make the one thy debtors, that will pray to God for thy prosperity; and by that means thou shalt also make God himself to be thy debtor, who, as for a thing lent unto him, doth requite them that do such things: but thou shalt be a debtor to the others, and shalt be forced to give them an unseemly reverence, as to thy benefactors. Therefore be willing to oblige all men, but to be obliged by none, but God alone. For this truly is befitting one, that is an absolute King indeed. And give to those that ask thee, and make much of them: but approve less of them that present gifts unto thee. For the whole aim of these, is to receive a recompense from thee: But all the care of the other, is to show themselves thankful, for the favours they have received, if they can, here in this life, if not, by praying to God to render unto thee manifold in the world to come.   

CHAP. LVIII.  
Of Nobility.  
HE doth extremely dishonour the Nobility of the body, which hath not also the Nobility of the soul. Therefore do thou together with the princely Nobility of the body, which thou hast, get also the most high and perfect Nobility of the soul. For that of the body, is by nature, and deserveth no thanks; but this of the soul, dependeth of our own will, and is thankworthy. And do not approve of those that are noble, only in respect of the body, but those that are gracious in their souls. For a man ought not like other creatures, to have only the bare nobility of the body. For the nobleness of a Horse is stateliness and sureness of pace, and the nobleness of a Hound is to have a good mouth, and to hunt well, and so likewise of other creatures? But the nobility of a man, is to have his soul adorned with all manner of virtues. For the ornament of the body is beauty and strength, and a strong and healthful constitution; but the ornament of the soul is reason and good conditions, and the perfection of virtues.   

CHAP. LIX.  
Of Patience.  
NEVER be angry with God, (my son) upon any occasion. For this useth oftentimes to proceed from pusillanimity: but receive with a thankful mind all things that befall thee, and stick not to submit thyself to all things, which God would have to happen unto thee. If he would have thee to rejoice, be merry; and if he would have thee to mourn, be thou sad; and if he would have thee to be in prosperity; enjoy thy prosperity; and if he whould have thee to be in adversity, be willing to bear adversity; Submit to all things, and be pleased and contented with all things, that God would have: only keep thyself far from sin; For that only thou ought'st never to admit, as being a thing, which proceedeth not from God, but from negligence. Therefore, neither when thou art in prosperity, be lifted up; nor when thou art in adversity, be thou over much cast down. For if bearing thy self patiently in all things, thou shalt give thanks to God for thy afflictions; thou shalt doubt less receive the reward of patience: But if vexing thyself, thou shalt resist Gods disposing hand; thou shalt even against thy will, suffer no less, being forcibly carried, and made to yield to his providence, and so thou shalt no whit benefit thyself, nay thou shalt lose the reward, which thou mightst have gained by Patience.   

CHAP. LX.  
Of Instruction and Education of children.  
IT is a thing most becoming a King, not only to care for that which concerns himself, but also to look to that, which concerns the good of his subjects. For it is not sufficient to be himself good to his subjects, but he ought also to leave his children, images and patterns of his virtue. For as that King which bringeth up good children, doth good to all the Kingdom: so he which let's them be debauched for want of good breeding, doth wrong to the whole Realm. Therefore, my son, obey thy Father's instructions, that thou may'st both do good to thyself, and prosperously rule thy Kingdom, and may'st require me for bringing thee up, by leaving a good memory and name after thee.   

CHAP. LXI.  
Of the hurt that comes from the tongue.  
Hear all things and learn of all men; but approve of some things, and abhor other things. Approve of those things, which will bring profit and honour to thee, and will do no hurt to thy subjects: but abhor those things, which will hurt thy subjects, and do thee no good. For a deceitful tongue, if it meet with a powerful hand, will be a cause of many evils both to itself, and to them that are led by it: But a fair-spoken mouth, that observeth truth in all that it speaketh, doth much good to them that hear it, and to him that hath it. Therefore do not delight in naughty men, but approve of good men, and preserve peace amongst thy subjects, and suffer them not, to be set on, or enraged one against another. For God is far of from that place, where strifes and contentions are: but where peace and love and concord is, they make God very near and favourable to those that live in peace, and make peacemakers to be called the children of God.   

CHAP. LXII.  
Of Goodness.  
ACCOUNT a good conscience to be the Crown of Royalty, by which thou shalt more adorn thyself, then with a thousand other ornaments. For wealth is a deceitful and slippery thing, and glory is transitory, and victory passeth away, and pleasures are fading. But thy goodness only will endure for ever, and procure unto thee an immortal memory, and will make, as it were, a wholesome antidote of thy example for thy posterity, making all men both praisers and imitators of thy life and Government.   

CHAP. LXIII.  
Of Restraining and governing Pleasures.  
KNOW my son, that men will then account thee a King indeed, when thou dost not only rule and keep in awe thy subjects, but also when thou dost restrain and govern all thy pleasures. For let thy Crown indeed be a sign of Royalty; but let justice accompany it: And thy purple will then adorn and become thee, if thy temperance also shall equally shine with it; 
This is a kind of shoe, which the Emperors wore; I have seen one of them in Paris.  And thy red shoe will then be an honour unto thee, if with it, thou shalt tread under foot the glittering of pride. For these things are but the marks of temporal Royalty; but those other will deliver thee from everlasting punishment, and will procure unto thee an immortal Kingdom.   

CHAP. LXIV.  
Of Perfect Reason.  
BE very diligent in perfecting thy reason, which is the perfection of a man. For by it earthly Royalty or an earthly Kingdom, doth ressemble the order and harmony of heaven. For reason doth govern all humane things, without which all things in this life are out of order. Get therefore unto thyself the possession of reason, not in an unperfect manner, but in perfection. For neither is the safety of a ship to be entrusted to the guiding of one, that hath not skill to guide it; neither is Kingly power to be committed to a King, unless he hath the experimental reason of affairs. For that which makes a Lion (as they say) to bear rule among other beasts, is his strength, or courage; and that which doth give the Eagle command over other birds, is her high and swift flying and activity: But reason is the only thing upon earth, that doth give a man power over other men.   

CHAP. LXV.  
Of being not lifted up in mind.  
BE never lifted up in mind with thy victories over thy adversaries, neither insult over the calamities of thy enemies, neither rejoice at the fall of any that oppose thee, neither mock at the adversity of another; neither show signs of joy at the destruction of any man. For we have all the same nature, and no man knows that which is to come. Therefore consider those Kings, or Emperors that have been before thee; and then shalt thou learn, what things hereafter may fall upon thee. For the course of man's life worketh many changes, and that which those that have been before us, have suffered, may serve for an instruction to those that are now living. Therefore be not, I say, lifted up too high, that thou mayst not have the greater fall. And do not think any of the Trophies, which thou hast atcheived, 
That is, ascribe them unto God.  to be the work of thyself alone; and thou shalt never know by thy own experience the extremity of adversity. But bewail other men's calamities, and have compassion on those men that do suffer afflictions, seeing that thou thyself also art a man. And the solemnities, which thou dost celebrate for thy victories thankfully dedicated unto God only, that remembering adversity, in the midst of thy prosperity; and in adversity, encouraging thyself with hope of prosperity, thou may'st never forget, that thou art a man.   

CHAP. LXVI.  
Of Reading Good books.  
AND that thou may'st every way adorn thy mind: think not much to read over the sayings of the Ancients; For thou shalt find many things profitable in them: And above all, read the sayings of Solomon, and the precepts of Isocrates, and if thou wilt, meditate also on the counsels of jesus the son of Sirach, for so much as from thence, thou may'st learn and gather Politic and Kingly virtues. As for all other the saving oracles of holy Scripture written by divine inspiration, it is altogether necessary, that they should be infused into thee, together with the rest. And when thou shalt be perfected in understanding, thou shalt both make me thy King and Father, and Teacher glad; and then thou thyself shalt be thought worthy to exhort others, and thou shalt more perfectly know the proper end of thy Creation, and being man, and that no man is without sin, and that no man shall escape the trial of those things which he hath done, and that no man knows the uncertain end of his own life.   
FINIS.   

A TABLE OF the matter, which is contained in this book.  

A  
Alms. p. 10. 60. 65.   

B  
BAckbiters and slanderers. p. 98.  
Beauty, that is bodily Beauty. p. 95.  
Books. i. Of reading good books and Histories. p. 99 120.  
Bounty. p. 40. 101.   

C  
CAre. p. 69. 88  
Chastity. p. 34.  
Compassion. p. 89.  
Conversation. p. 14.  
Counsel. p. 31. 55.   

D  
Drunkenness. p. 45.   

E  
EDucation. i. Instruction and education Of children. p. 108.   

F  
FAith. p. 4.  
Friends. p. 21. 42.  
Friends. i. Of the Love Of friends. p. 61.  
Friendship. i. Of making friends. p. 46.   

G  
Gentleness or mildness. p. 91.  
Gifts, viz. Of receiving Gifts. p. 76.  
God, viz. Of remembering God. p. 74.  
Goodness. p. 112.  
Government. p. 53.  
Guard. p. 71.   

H  
Heaven, viz. Of the Kingdom. of Heaven. p. 72.  
Humility. p. 24.   

I  
Injustice. p. 78.  
Instruction. p. 2.  
judgement to come. p. 8.  
justice. p. 38.   

L  
Laws. i. of making Good Laws. p. 56.  
Lust. p. 16.   

M  
MAgistrates. p. 82.  
Manners. p. 18.  
Men. i. Of naughty Men. p. 58.  
Mind. i. Of being not lifted up in Mind. p. 117.  
Mortality and immortality. p. 80.   

N  
Nobility. p. 103.   

O  
Oracle's. i divine Oracles. p. 30.   

P  
Parent's. i. Of the honour which is to be given to parents. p. 36.  
Patience. p. 50. 105.  
Peace. p. 84.  
Pleasures. i. Of restraining and governing pleasures. p. 113.  
Praise. p. 86.  
Priests. p. 6.  
Prudence. p. 26.   

R  
REason, viz. Of perfect Reason. p. 15.  
Riches. i. contempt of Riches. p. 43.  
Riches and Covetousness. p. 48.   

S  
Soul. i. Of curing the Soul. p. 96.  
Speech and Silence. p. 63.   

T  
TEmperance. p. 20.  
Thankfulness, that is, Of returning thanks to God. p. 93.  
Tongue. i. Of the hurt that cometh of The tongue. p. 110.  
Truth. p. 28.  
Truth and Lying. p. 51.   

V  
VAlour. p. 23.  
Virtue. p. 15.  
Vigilance. p. 12.  
Unstableness, viz. that all things here are unstable. p. 67.