¶ The Education or bringing up of children/ translated out of plutarch by sir Thomas Eliot knight.   

THE PRAISE  

¶ The table of this book.  ¶ The preface of the translator. 
 ¶ The procreation of children. 
the first chap.  ¶ Of nature, reason, and custom. 
ij. chap.  ¶ Of nurses and tutors. 
three chap.  ¶ To chose school masters. 
the iii chap.  ¶ The defau●e of learning. 
the .v. chap.  ¶ The difficulty to please communes. 
vi. chap.  ¶ The just temperance in speaking. 
seven. cha.  ¶ The commodity of virtuous exercise. 
ca viii.  ¶ A moderate direction to provoke children to learn. 
ca ix.  ¶ Of the exercises of memory, and of three excellent continences. 
cap. x.  ¶ How premeditation ought to be used with a pleasant narration of Vlixes. 
ca xi.  ¶ what inconveniences do happen through negligence of fathers. 
ca xii.  ¶ what company is pernicious and hurtefulle to children. 
ca xiii.  ¶ The means to dissuade young men from vice, and an example to be given to parents. 
ca xiiii.   
¶ Thus endeth the Table.   

¶ Thomas Eliot to his only entirely beloved sister Margery Puttenbam.  
AS in this temporal life no thing is to natural man so desirous as to have by leeful increase procreation and fruit of his body/ semblably to a man of honesty or gentle courage, there is no disease or grief so intolerable as children of their disposition abject or vicious: which declining from all virtue, in voluptuous and inordinate living not only consume the goods of their parents and friends, but also deface the good opinion and fame, which perchance their ancestors, by some virtuous act or study have acquired: which moste commonly happeneth by the remiss education or bringing up of them. wherefore good sister, for as much as I do consider, with what fertility almighty god hath endued you, to my great comfort, if your children do prosper in virtue and learning, I therefore in times vacant from business & other more serious study, as it were so: my solace & recreation, have translated for you this little treatise entitled the Education of children, and made by Plutarch the excellent philosopher and master to Tra●ane, most virtuous & noble of all Emperors: whereby ye shall be marvelously instructed, or at lest waye● b●t shall admi●iculate your wisdom (which I dare affirm is right laudable) in ordering and instructy●ge your children, circumspectly and discreetly. For as god shall judge me, the lack of children should not be to me so painful, as fear of having succession of heirs, in whom should be lack of virtue & learning. wherefore good sister endeavour yourself to adapt & form in my little nephews inclination to virtue & doctrine, according to my expectation: which ye shall with more facilite perform if ye bear the contents of this little book in your remembrance: advertising you, that I have not only used therein the office of a translator, but also have declared at length divers histories, only touched by Plutarch: to th'intent that difficulty of understanding shall not cause the matter to be to you fastidious, as it often times hath happened to other. Also of purpose I have omitted to translate some part of this matter, contained as well in the Greek as in the Latin● partly for that it is strange from the experience or usage of this present time, partly that some vices be in those tongues reproved, which ought rather to be unknown, than in a vulgar tongue to be expressed. Nor I would not that any man should exact of me the exquisite diligence of an interpreter, sins I write not to clerks, ne desire not to have my book conferred with the delectable styles of Greeks or Latins: but as I have ●ayde, I have this done for my pastime without much study or travail. And it shall only suffice me, if by this little labour I may cause you mine entirely beloved sister, to follow the intent of plutarch in bringing & inducing my little nephews into the train and rule of virtue, where by they shall finally attain to honour (god so disposing) to the inestimable comfort of their natural parents, and other their loving frendes● and most specially to the high pleasure of god, commodity and profit of their country.  
Thus heartily far ye well, and keep with you this token of my tender love to you, which with the virtue and towardness of your children shall be continually augmented.  
From London the xxvii day of Novembre.   

¶ Of the good and lawful procreation of children, & how they be inclined to the good or ill disposition of their parents. first chap.  
LEt us consider what may be spoken touching the education or bringing up of the children of honest parsonages, or by what exercise they may soon attain to virtuous manners. And perchance it shall be most exediente to take the beginning at their procreation, before we tray●t● of any other thing. Therefore who so coveteth to be father of honourable or worshipful children, I suppose this thing ought be to purpose principally, never to be joined to women lewd and object, as commune harlott●s and concubines. For in who so ever is engendered any blemish or ill spot of their moder● part, during their lives reproach of ignobilite always accompanieth them, which is apt and ready for those that of malice will embraide or atwite them. For it was a wise man that said: 
Unhappy is the generation/  
wherein there fa●●eth a good foundation.  It is more over a fair treasure and great part of liberty, to be engendered of good parentis, which ought to be highly esteemed of them that desire good fruit. For children adulter at and like to counterfai●t money, be commonly blinded with arrogans, or be naturally of rude and vile disposition. wherefore that poet said truly, that spoke in this wise: 
The mind which i● with any spot ●●taysed  
Of feud parentis, holdeth in captivity  
The valiant knight, whole strength ●rst neu●●●ay●ed  
Such power hath nature, bred in iniquity  
For children brought up in moche felicity  
Of no●●e parented, ha●e for the more part  
A ●o●●ynge tongue, a proud and sturdy ●art.   
According there unto it is written of one named Cleophantus, son of the noble duke Themystocles, which for his prows was sovereignly esteemed and beloved of the people of Athenes, the said Cleophantus avanted himself, where he was in company, that what so ever he would, his mother would the same, and what she desired, his father Themistocles granted, and what pleased Themistocles, the people was therewith contented. The noble hearts of Lacedemones (which are a people in Grece) be worthy to be highly extolled, who compelled their king named Archidamus/ to pay to them a great sum of money, for that be married a woman of small stature and parsonage embraidinge him, that he purposed not to get them kings, but only a lineage of kings (as it were that in a king ought to be good features and majesty.) Consequently one thing is to be remembered, which hath not been forgotten of our elders: what suppose you that is? Certainly, that they which do accompany with women, to ●hentent to get children in the act venerial, be sober, or at the lest ways that they drink a little wine only for that it is nourishing to nature/ very temperately. For truly it happeneth, that the seed being sown by drunken parents/ the children thereof coming, for the more part hen drunkards and tavern haunters. Therefore Di●genes (the Philosopher) when he espied a young man, which being drunk had his wits troubled, and spoke unadvisedly, said to him: young man thy father did sow thee, when he was drunk. Thus hitherto have I spoken of procreation of children: here after I shall treat of the governance of them concerning the order of their living.   

¶ Of nature/ reason & custom/ which should concur in the education of children. Cap. two.  
GEnerally according as we have been used to trayte of concerning artis and sciences, the same shall we now eftsoons rehearse in the declaration of virtue. Three things there be that must concur & agree in the accomplishing & perfecting of the work, which I now purpose, that is to say Nature, Reason, and Custom. Reason I take for doctrine, Custom for exercise. The beginning and enter is to be taken of doctrine, Experience is won by meditation & exercise. Of all those together is made a perfection: And where any of them do lack or fail, needs must virtue halt. For Nature without doctrine is blind, & doctrine without Nature is a thing mutilate. Needs must than exercise (which lacketh them both) be imperfect. For like as in tillage first it behoveth that the mould (which is to be sown) be good. Secondarily that the husband or ploughman be expert in sowing. thirdly that the seed be clean and without fau●e. So (in bringing up of your children) ye shall apply & resemble to the mould your children's nature, to the ploughman, their instructor or master to the seed, Instruction of learning & precepts. All which things undoubtedly were assembled in those noble philosopher's/ whom all men do commend: I mean Pythagoras, Socrates, and Plato, and every other, which hath attained to immortal fame and honour. Doubtless he is in great felicity and in the favour of god, who that is endued with all these qualities. But who so ever after that he hath attained to doctrine and the right experience to virtue, do suppose the wit of man not to be profitable, he doth not qualify the defaults of Nature, but utterly erreth and is deceived. For sloth destroyeth the power of nature, and she herself by doctrine is destroyed. And light things fleeth from men that be negligent: and nothing is so difficile, but by cure it is obtained. Also you shall lightly perceive in many things (if ye take good heed) what spedynes & efficacy is in labour and diligence. For the small drops of water (with often falling) pierce the stones. Iron and brass is worn out with moche occupation. And the wheels of chariots bowed by moche violence, can never recover their pristinat straightness. yet labour (exceeding the course of nature) hath surmounted her power. But suppose you these things only declareth the power of diligence ● nay truly, but also other things innumerable. If a ground fertile of nature be ill housbandried/ for lack of good tillage it appeareth foul and ill favoured: and the more excellent the nature of every thing is, the more is lost/ if bitten perish by sloth or negligence. Is your ground barren and out of measure rough and untylthy? Till it well: and good spent, cometh again of it. How many trees be there, that being little set by/ abideth barren: And when they be duly attended and cherished, they become fertile? what strength of body is not dulled and consumed by sluggardye, wantonness, and ill rule? Or what bodies be so feeble of Nature, that by exercise and doing of masteries be not advanced to more strength and prows? semblably, what horse well broken in youth is not after to the rider gentle and easy? And they that be rough and ill broken, be not they very hard headed and fierce of stomach? But what need we to marvel at such other things, when we see often times beasts most savage and cruel/ to be broken and made tame with labours? One of Thessaly (which is a country naturally inclined to war) answered well when it was demanded of him, who were most abject of all the people of Thessaly, he said, they which in feats of war be not exercised. what shall need many words? Custom is a thing ancient and of long continuance. And he that customably haunteth his own proper and familiar virtues, shall not err in any wise. Touching which matter, after one example rehearsed, I shall cease to speak any more of these things. Lycurgus (which made and gave laws to the people called Spartans of Lacedemones) for to prove the efficacy of custom, caused ii whelps to be taken and brought up in sundry manners/ th'one to be made a ravener and re●beles, tother chaste, sure in lyam, and to hunt truly. That done, on a time when the people were in one place assembled, Lycurgus said unto them: O ye Lacedemones, for to get and attain unto virtue, custom, discipline, doctrine, and good bringing up, be of great effect and substance: Of the which I shall unto you anon, make experience. And forthwith, bringing before them the whelps, which he kept: when he had set between them a pot with meat and a quick hare, th'one whelp eagerly flew to the hare, tother with as much haste or more, thraste his heed in to the pot. And when the people in no wise could conject what this thing purported, or wherefore the whelps were brought forth: Friends said Lycurgus, both these whelps, having one sire and one dam, by custom be trained in to sundry dispositions: for the one is become a ravener, the other a good hunter. Now have we sufficiently spoken of the life and custom of men, here after we shall treat of the Education and bringing up of children.   

¶ The good or ill that happeneth by norises and tutors. Cap. iii.  
AS me seemeth it behoveth that the moders should bring up their own children, and do give unto them souke at their own breasts. For with more natural affection and bu●y diligence they noriss●h them, than doth other norses, as they, which most inwardly, & (as it is commonly said) from the fingers ends love their children. Nurses hired have but a feigned benevolence, loving the children for their reward only.  
●ore over that the moders themself ought to nourish them, which they bring forth, nature declareth sufficiently. For to that intent she hath given to every creature, that is of female kind, nourishment of milk. Also there was in him a high and wise providence, which gave unto women two paps: that if it happened any to bring forth twins, she should have double fountains to nourish them: which was done for great consideration, that thereby love and benevolence may be noris●hed & increased between them and their children. For familiar company in living and feeding is an increase of love and amity. Therefore it is to be observed principally that moders (as I have before rehearsed) do bring up their own children & give them souke of their proper breasts, or if they can not for some disease or manifest impediment that they may happen to have: Or if they list not, for that they would have plenty of children, than would I that they should take honest and convenient nurses, and not brothels and vagabonds, but such as he instruct in the manners of their proper realm or country. For in like wise as the membres of infants newly borne, must be form and ordered that they become not crooked: so the manners of them at their beginning/ must be aptly and properly framed. For that very young age is teeender and facile to be wrought: & learning is best instylled and brought in wits, whiles they be soft and delicate. Also things being long hard, uneath be mollified: therefore learning in children's wits is soon impressed. wherefore Plato, which is called the divine philosopher, discreetly exhorteth nurses, that they commit not to children tryfeling and dishonest fables, lest at the beginning they infect their wits with folly, and unthrifty manners. Therefore the poet Phoci●ides in this wise counseleth: 
inform thy child in young and tender age.  
To gentle manners the very tight passage.  Also hit ought not to be forgotten, that you provide such parsons to accompany or attend upon your children, as be all ready instruct in virtuous manners, and can perfectly and truly speak and pronounce your country language/ lest if they be intached with barbarous speech and deprived manners, your children should embrace of them some vicious disposition. For not without reason this proverb is used: He that dwelleth by a crepyll, shall learn to halt. But after your children be comen to years, when they should be committed to Tutors, than for the remnant of their education you must be circumspect, that you do not commit the governance of them to slaves or villains, or to men unstable, false, or deceitful. For they may well be laughed to scorn that at this day, having good and discrete servants, appointeth some to be their hinds, some shipmen, some to be factors, other to be stewards of house hold, bailiffs of husbandry/ surveyors of lands, or receivers: And if they have a ribald or a riotous servant/ unprofitable to every purpose, commonly to his governance they do commit their children. A good and necessary tutor ought to be such as was Phenyx (tutor of Achilles the most valiant of all the Greeks, which were at the siege of Troy) whom Peleus father of Achilles (as Homer the noble poet writeth) ordained to have the rule of his son, to the intent that (for his wisdom and eloquence) he should be as well in speaking as doing his instructor and master.   

¶ what school masters are to be chosen and of the discom●oditees, which happen daily by negligent education. Cap. iiii.  
Now come I to the thing most chief and principal to be remembered. ye must diligently provide for your children, school masters/ whose lives be not disposed to vice, ne of reproachable manners or conditions, and which have good experience and form of teaching. For certainly the fountain and root of worship and honesty, is good doctrine. For likewise as good husbands do pyche bushes and bedges about young sets (as well to th'intent they should grow straight/ as to keep them from biting and barking of cattle) so good and perfect masters plant in children convenable and good advertisements and precepts, whereby the young spring of virtuous manners shall grow straight, and be out of dangerous and beastly vice. And truly many fathers there be, which are greatly to be blamed, that commit their children to unthrifty, ignorant, and foolish masters, not having of them before any trial or experience/ which all be it they so do in default of learning, yet is it in them great folly and simpleness: For some there be, that notwithstanding by the report of men expert, they know the ignorance and lewdness of some school masters, and do perceive it manifestly: yet unto them specially they commend their sons: and some do bit, being vanquished with fair promises, other at the instant desire and in favour of their friends and acquaintance: where in they do moche like, us if a man being sick or diseased, doth refuse an expert physician/ which may recover him, & for to have the more favour of his friend or acquaintance, taketh a man unlearned, by whom perchance he shall be brought in danger of his life: or being on the see, forsaketh a good pilot or lodisman, and at the desire of his friend or acquaintance, approveth a person foolish and ignorant. O lord god, is he to be called a father, that more esteemeth the desire of his neighbour, than the erudition and learning of his children? According thereunto the old philosopher Crates was wont to say, that when he should happen to be in the highest part of the city, he would cry in this form (if he might be herd) whither will ye mad men, which do set all your study in getting of riches/ and to your children, to whom ye will leave that riches, ye have no consideration or respect? And to that in mine opinion may be added, that such fathers do in like wise, as they which be very busy and nice in trimming their shows, when they take little regard what happeneth to their feet.  
There be also many parents, in whom in ordinate love of money hath engendered hate of their natural children: for to th'intent that they will not give great reward or salary, they do provide masters for their children, ignorant persons, which for a little stipend professeth learning of small estimation. And therefore the philosopher Aristippus savourly and with a proper taunt checked one being a father, which lacked wit. For one demanded of Aristippus, what bewolde ask for a reward to teach his son: who demanded. xx.li. O said he, that is a sore demand, for I may buy a servant at that price (servants at that time were bond men, and being taken in wars were sold, as slaves he now in divers places) ye said Aristippus, thou shalt have for thy money two servants, that is to say thy son, and him whom thou dost buy. As who saith, the money which should purchase his son learning, being employed on a slave, maketh his son for lack of learning, to be of like estate or condition. Finally is it not a great folly & madness/ that where we do accustom our children to take meat with the right hand, & if they do put forth the left hand, anon we correct them: and for to make them to here good & commodious learnings, we make no provision nor be circumspect therein?   

¶ The inconveniences/ which happen for default of learning, and the comparison of learning to other qualities. Cap. v.  
BUt now will I assay to show what happeneth often to these monstrous fathers, that when they have lewdly and unhappylye nourished and brought up their children, when they be at man's stute, they despising all wholesome doctrine & virtuous order of living, do fall heedling into inordinate pleasures, and into servile and abominable voluptuosities & vices. Than the father's sore repent them, that they have in such wise brought them up. And when they do perceive in them no commodity: than for their mischief and unhappiness, the par●ntis be continually in their minds tormented. semblably some take to them flatterers, scoffers/ and railers, vile and ungracious parsons, perilous subvertours of youth: Other maintain proud and sumptuous queynes and harlots: some pass all the whole days in delicate feasts and banquets/ other, as it w●re in a w●ccke, be drowned at dice, and in riotous company. There be also, which giving themselves to the folly of youth, do embrace lechery, adultery, and other like abominations, and only make death the end of pleasure. which if they had always been in the company of any wise man, doubtless they should never have set their minds to such folly, but rather have learned the precept o● Diogenes the philosopher/ who in his say●nge, wisely and by an experience truly exhorted in this wise: Be bold to enter into an harlots house/ that thou mayst learn there, how little or no commodity is in the estimation of things vile or vicious. Now to speak in few words/ wherein I shall seem rather to divine than to admonest and exhort, The first, middle, and last point of this matter is, that the sure and honest rule of living is learning. And that is the thing, which soonest helpeth a man to virtue: All other things temporal be but tryfils, and not of such value, that there in we ought to spend any study. Doubtless nobility or gentleness of blood is a goodly thing: and riches is a thing precious and delectable: but the gifts of Fortune be such, that as we may see by experience, she giveth them, where they be not looked fore: and those which already have them, she despoileth. More over great substance is a token or pray to allure servants and other parsons ill disposed/ to wait a man with displeasure, and to enserche his coffers and bags. And finally they be ready for every lewd person, that may hap to take them. Honour is pleasant, but it is unstable and nothing constant. Beauty is a thing excellent, and for the attaining thereof, moche debate hath ensurged: but yet it is transitory, and dureth but a season. bodily health is a treasure, but that is also mutable. strength is much desired, and is taken for a part of felicity: yet notwithstanding it soon fadeth, with age or sickness. And he that avaunteth himself in might of body and limbs, is in a false opinion. For how small a portion of strength is in man, in comparison of beasts: I mean elephants, bulls, and lions? Therefore truly the thing that in us is divine and immortal is learning. Generally two special things be in the nature of man/ which be good, that is to say, knowledge and reason. Knowledge commandeth, reason doth obey. As for knowledge no violence of Fortune may take away/ no vexation may withdraw, nor sickness may corrupt/ nor age by any mean may endamage. Only knowledge perished with age eftsoons reviveth. And where all other things by long continuance decay, only cunning with the years increaseth and multiplieth. war like a raging flood, draweth and carrieth away all things with him, only learning, for that he may not steer it, he leaveth untouched. wherefore Stilpo the philosopher, as me seemeth, made answer necessary to be remembered. For when king Demetrius had taken the city of Megarie, where Stilpo dwelled, and abated it in to the earth: he demanded of Stilpo, if he had lost any of his goods by the assault? No said Stilpo, wars may never take any spoil of virtue. According it seemeth that Socrates answered. For when Gorgias the Rhetorician (as I remember me) demanded of him, if he thought the king of pierce to be happy: I know not said he, how moche he hath of virtue and learning. As who saith, in those things standeth happiness, and not in the treasure and gifts of Fortune.   

That the pleasing of communes is diffificile and also dangerous, and what peril is in hasty and unadvised speech. Cap. vi.  
IN like wise as there is nothing more propise and convenient for a man, than the virtuous bringing up of his children, so it is expedient, that he set them in a wholesome and uncorrupted country, far from the fantasies and vain glossings of people. For he that endevourethe him to please the multitude, must needs discontent the wise men, as witnesseth Euripides the writer of tragedies, 
Thus am I called fool and ignorant  
Among rude people, my verses to avaunt  
But to mean men, equal to my degree  
I 〈◊〉 thought wise, each as they favour me.  
For of whom wise men set little price  
Contenteth the people Best with their devise.   
Verily I perceive that they, which put they● whole practice, to obtain the grace and favour of the troublous communes, be for the more part prodigal, and desirous of inordinate pleasure/ and by reason bit ●uste be so. For they that neglect honesty to content other men's appetites, can not always prefer good dilectations, or follow those that be moderate for them that be voluptuous. More over take good heed that your children do not speak suddenly/ and without premeditation. For that, which is spoken or done unadvisedly and hastily/ in no wise may be commendable. For it is said in a proverb: Good things are difficile. And words not forestudied be infarced with lightness and negligence, and uneath such perceive where at to begin, or where they shall make their conclusion. Among other faults they that speak hastily, fall in to babbling immoderate, but advised meditation suffereth not language to engender out of due measure. we read of Pericles (one of the noble counsellors of Athenes) often times when he was required of the people to show his opinion, would none other thing say, but that he was not provided. Semblably his successor in the common weal Demosthenes (the most excellent orator) when the people called for him to give them counsel, he came not, saying, I am not yet furnished sufficiently. Perchance some will say, this tale is not true, and that I speak it without authority. All be it in his oration against Midea, he declareth the commodity of premeditation in this form: Friends I deny not, but I have considered, what I shall say, and that I shall speak is with great labour provided. ye might well pity me, If I should come before you prepared, that I should omit and pass over that thing, which I intend to declare. Nor I speak not thus now to deprave speedy expedition in giving advise or counsel, but that they which have any such grace, may frankelye practise it. All be it, I think it necessary, that ●onge men do seldom use it, until they come to the age of perfection, lest they speak all things that happeneth, and not all that is necessary. And when the virtue of eloquence hath taken rote, than when time requireth, it shall be commendable to depart bounteously with plenty of matter. For as they, which have been long in gives or stocks, by custom of long imprisonement, when they be loused, they do halt for the time, and may not well go: in like wise they, which have long refrained to speak, when they be constrained to speak suddenly, yet will they follow the s●ile of an interpreter (which is with long tarrying and moche study.) But yet ●e that suffereth children to speak hastily without deliberation, giveth them occasion to fall in to extreme clattering and jangling. On a time when a simple painter had showed unto Appelles the most cunning peinter that ever was, an image that he had made, he also said to Appelles: Even now I made this image. Now in good faith said Appelles, if thou wilt hold thy tongue and say never a word, I do perceive thou didst suddenly paint it. But I do marvel much more● that in that space thou haste not painted no m● images.   

¶ Of the just temperance and moderation of speaking, and of the best kind of doctrine. Ca seven.  
Now to return to my first matter. My counsel is that children do eschew to much arrogant and pompous speech: and in like wise to avoid homely and rude communication. Inflate and proud speech lacketh gentyllnesse: base and vile words nothing persuadeth or moveth. For like as the body ought not only to be hole from sickness, but also to be of good ability or fashion: so should the oration or sentence not be only not sick, but also firm and substantial. For that thing which is sure, is only commendable: & that which is exploited with danger we commun●ly wonder at. And like opinion have I in disposing the mind: For it becometh not a child either to be shrewd and folehardy, or to be coward and temerous. The one shall cause him to be shameless: the other to be of vile courage and dastard. The mean way to hold in every thing, it is a high and perfect craft. All be it I eftsoons do remember learning, yet what I dame therein, I will at this time differre. But to return to speaking/ To be contented with one only member or form of speaking, and not to polished it with sundry clauses or sentences it is a great token of ignorance. For to speak always one thing it is now and than tedious and intolerable. For one note of singing, and one act in an Interlude without variation, is to the singers & playours laborious, and to the hearers fulsome & tedious. Therefore pleasant variety is in every thing delectable: most specially in voices, and things made to behold. Therefore in young men of good stock, nothing should lack, worthy to be hard or seen. And to say the truth, there should be in them that, which men call the Cercle of learning. But yet that is only as it were to be tasted (taking of every doctrine some part) perusing them through at the first sight. For it is almost impossible to be perfect in all things. All be it philosophy of all studies ought to be sovereign and had in most reverence: wherein I will declare mine opinion, by a similitude.  
For like as it is a pleasant and goodly thing in passing the sees to come to divers worlds and countries, so to inhabit and dwell in the best of them/ it is a thing excellently commodious and most highest to be esteemed. verily it was a proper saying of Bias the philosopher, that as the wowars of Penelope (wife of Ulysses, which in the ten years absence of her husband, honourably sustained herself chaste against the importune suit of many valiant princes) could not have with her unleeful company, they meddled with the wenches and drudges of her house. In like wise some parsons, which can not attain to philosophy, as hi● were men unapt and desperate, do languysshe and spend their time in other learnings of no price or estimation. wherefore doubtless philosophy is to be preferred as princess of all other doctrines. The wit and study of man hath devised a double science or knowledge for the good governance of the body, that is to say physic and exercise: Of the which, the one bringeth health, tother good habit or parsonage: only they gryves and diseases of the soul and mind, philosophy cureth and maketh hole. By her may be known what is honest, what is dishonest, what right, what wrong: and generally what is to be enlued, what to be eschewed: how your parent's/ your friends, your sovereigns, your wives and servants, men in authority and strangers ought to be used and enterteygned. More over, how we should honour god, worship our parents, reverence our betters, obey the laws, suffer and give place to men having authorities. Also how we ought to favour our friends, to love women with measure, to hold dear our children, not to be of servile condition: & above all other, not to rejoice to much of prosperity, nor to be oppressed with sorrow in adversity/ n● to be inclined to voluptuousity, neither by to much wrath make our minds beastly. which things be the chief and principal commodities or treasure of philosophy. Hit is the office or duty of a gentle man/ to use well good fortune, of a man well brought up to eschew envy, of a man wise and assured, to vanquish his appitites and desires, with reason: And to refrain or overcome anger, it is the part of a man not abject nor of small discretion or virtue. But to my purpose, They been assured and perfect men, which can mix politic wisdom with philosophy. And I dare affirm, they do thereby obtain double commodity. That is to weet, they do lead their life to the common weal of their country: And also they do pass their time in studies of wisdom and virtue, with quietness of mind, never over flown with the waves of fortune. For where there be three manner of lives, one called Actife, the other contemplatife, the third voluptuous or sensual, the last being vicious and servant to pleasure, appertaineth to beasts, and men of no reputation or goodness. The active life, lacking philosophy, is of little purpose, and is in sundry errors involved. The contemplatife life (concerning man) if it be natjoined with the active, it is of none effect or profit. Therefore let us endeavour ourselves, that the common weal may be applied, and also philosophy obtained, as according to the time it shall seem most expedient. In this wise Pericles (the noble counsellor of Athenes) did his duty to the common weal o● his country. So did Architas in Tarcut, Dyon in Sicily, and Epaminondas in Thebes: of whom two the last were scholars to Plato, the prince of philosophers. what shall I need to tarry longer about doctrine/ except that besides that we have all ready spoken, one thing is convenient and also necessary to be remembered, that is, that young men endeavour them to get the books of old writers, and in gathering of them, to follow and be like to the ploughman. For as the feat of tillage is kept by occupying of the ground, and not only by having of ploughs and other store of husbandry: in like wise the instrument of learning is not only possession of books, but also exercise and practise of the same.   

Of the commodity of virtuous exercise. Cap. viii.  
Exercise is not a little to be esteemed/ and for that purpose children must also be committed to masters, which may exercise them sufficiently, to the intent that thereby, good shape of limbs and membres & strength of body may be acquired. For the good habitie and disposition in the bodies of children, is for age a sure foundation.  
And as in summer and fair wether men provide against winter: so the best provision for age, is good manners and temperance gotten in youth. Also labour is to be kept in, as it were in a closet or sell, and so moderately used, that children being tender and flexible, be not in study overmuch fatigated. For as Plato saith, labour and sleep be enemies to learning. But what need I to tarry here upon, saying that I purpose to declare that which is more necessary to speak of. It shall be most expedient to exercise children in feats of arms, as in riding and chasing, casting of javelins and darts, shooting in the long bow, and such other martial acts, where in the vanquiss hours appoint for their reward to have the goods of them that be vanquished. All be it war little esteemeth the parsonage brought up in the shadow. The pure and lean soldier, always haunting the affairs of war, often times overthroweth the great wrestler in battle, and enforceth the front all ready embattled to recoil. what is that to the purpose, saith some man to me? For where thou didst promise to give advertisements, concerning the bringing up of honest men's children, not withstanding thou passest over pour men and the common people, that thou goest about to instruct only rich men and nobles. whereunto it is no great difficulty to reply. Certainly mine intent is, that my exhortation should be common and also profitable to every man. But if any be of such poverty, that he is not able to use this my counsel, he shall blame fortune and not me, that do the best I can to advise him. It is to be assayed with all that may be, that the best ways of bringing up of children may be known also to pour men: and at the lest to do that that is possible. And these be the most sorest objections that be in this matter. Now from henceforth I purpose to add thereto the sure and straight way how young men should be instructed.   

¶ A moderate direction to provoke children to learn. And of the folly of indiscrete fathers. Cap. ix.  
I Do affirm surely in mine opinion, children ought not to be brought to honest exercise, by beating and strokes, but by exhortation and reasoning. For punishment is meeter for villains and slaves/ than for them that be frank or of gentle blood: which with travail be hardened, and some time being afeard of the whip/ applieth them to labour. But children of gentle nature take more profit by praise or light rebuke, than by stripes. For praises steer them to worship, and rebuke doth withdraw them from folly. wherefore it requireth at sundry times to mingle sharp words with praises. After ye have strongly rebuked, than to provoke them to shamefastness, and eftsoons to revoke their courages with praises: and therein nurses are to be followed, which when they have made their children to weep, forthwith with they do give unto them their paps, thereby for to still them. But beware give them not to many praises, lest they take thereby to much courage and presumption: and with to much cockenayenge be spilled and lost. I have known many fathers, whom to much love hath caused, that they loved not their children. But what may I say, to tell it more plainlier? For where they make haste, that their children may the sooner excel other, they do put unto them infinite labours, whereof being weary and oppressed with intolerable pains, finally they find little pleasure or sweetness in learning. A little water maketh herbs to grow, and with to much they be soon glutted. In likewise the mind with moderate labour is quickened, and with inordinate labours is oppressed and drowned. wherefore in studies and labours some recreation is to be given to children. For we must remember/ that all our lyfer divided in to study and rest. And therefore not only watch is necessary, but also sleep: not battle only, but also peace: not winter and storms, but also fair wether and summer: not only work days, but also high feasts and holy days: and generally idleness and rest is sauce unto labour: and that may you perceive not only in things having life, but also in those things that lack life. For we do unbend our bows, and vnwra●te our lu●es and haps, to the intent eftsoons to bend them and wrest them. And finally the body to preserved with lack and sustenance, the mind/ with remission and labour.  
Many fathers be to be blamed, and that with good cause, which so commit their children to Tutors and masters, that they themself did never see nor here how their children have in learning profited/ wherein they offend more than need: for in a little space they may have experience, for their children's furtherance by examining their children: and not put their hole trust in the disposition of a man hired. For masters and tutors use more diligence about the children, when they know that they shall make answer and reckoning for them: According to the proper saying of the wise horseman, that said, that nothing made a horse so soon fat as the eye of his master.   

¶ Of the exercises of memory/ and of the three excellent continences of the tongue, wrath, and the hands. Cap. x.  
Above all things the memory of children is to be exercised and kept in usage: for that is as it were the store house of learning. wherefore in ancient fables, Memory is named the mother of Muses (which as poets writ, were finders of all sciences liberalle) thereby declaring, that nothing next to nature may bring fourth so moche as memory. Therefore that is to be exercised in every part weather the child be retentife of memory or oblivious. And if it shall hap that some be more excellent than other, we ought to corroborate the abundance of nature: And where they be oppressed with dullness, to amend and supply the default or lack. And therefore the poet Hesiodus marvelously well saith: 
If to a little thou addest a little more  
In space of time thou shall have mickle store.  Let not this be forgotten of parents, that the part of doctrine concerning memory, is not only a great portion of learning, but also of other necessaries to man's life apperteigning. And verily remembrance of affairs done in time passed, is an example and mirror the better to consider things to come. Children more over aught to be refrained from dishonest & rebaulde communication. For as Democritus saith: Speech is the shadow of deeds. Also it must be foreseen, that children be made in answering curteise, and sweet in saluting. For as stourdie and sour fashion in speaking/ maketh a man odious & disdained: so children get the love of their companions, if when they be demanded, they be not in their answers strange and uncurteise. It is not commendable to vanquish & subdue other, but also to know how to be vanquished, specially in these things, wherein victory is cause of detriment or loss. Such was the victory of Cadmus (which was in this wise as some men suppose. Cadmus' the son of Agenor king of Egypte was the first founder of the city of Theb●s, of whom by succession came Oedipus, which married jocasta his own mother, and had by her two sons Etheocles and Polynices, between whom was mortal war for the kingdom of Thebes: Polynyces the younger brother, having in his aid the Argives. But finally the Thebans, of the part of Eth●ocles had the victory, which was with small profit or honour. For Polynices hath wounded Eth●ocles his brother to death: But moved with compassion, as he stopped down to relieve his said brother who offered to kiss him, Eth●ocles incontinent slew his said brother. And so was the end of the battle miserable and despiteous. And by reason that Cadmus was h●ed & chief of their lineage, it was called Cadmus' victory, & used for a proverb, where damage groweth by victory. Of that I have spoken is witness the wise Euripides, which saith in this manner: 
where 〈◊〉 do ●raule, and the one is in fury  
He that refraineth, the wy●er is truly.  Other exercises there be, which are no less to be esteemed of young men, than they, which be rebersed: that is to lay, no● to live to delicately/ to refrain the tongue, subdue wrath, contain the hands, & what appertaineth to every of these, It is to be seen and occlared/ not withstanding they shall ●e●te appear by example, & to begin at the last. divers that have put their hands to unlawful gains, have, lost all ere they died. Bilippus a noble Lacedaemon, only for because he did unknit certain bags of money, he was banished ●or ever out of his country. It is the property of a wise man, not to be vanquished with anger. On a time a wanton and presumptuous young man, with his heel struck Socrates (which was in his time the wisest man of Grece) & when Socrates perceived, that they which were in his company took it d●●plesantly, & were therewith sore chafed, in so much that they would have revenged him, he said unto them: what if an ass had bit me with her bele/ think you it were meet I should kyke again at her: wherefore he would not suffer them to follow the person that struck him. In conclusion the young man, when men had long time rebuked him, and every where called him a kiker, for pure shame at the last ●ynge himself. when Aristophanes in his interlude, which he called the Clouds, had spoken many rebukes o● Socrates, & one being present reading it, said: Socrates, art not thou herewith angry. No on my faith said Socrates, it grieveth me no more to be scoffed at in the hall, where plays be accustomed to be, than if it were at a feast or banquet. Semblably did Architas & Plato the philosophers. Architas returning from battle (for he was moche part in wars, sound his land out of tilth & disfigured, he called forth his bailiff of husbandry & said unto him: If I were sure that I should not be angry, thou shouldest repent the. Plato being moved with his servant, that was a riotous person, called Speusippus his nephew, & said to him: Go beat this ●●low, for I am to much chafed & angry. Perchance some will say, that these be great & difficult matters to follow: & I know well so they be, but yet we must with all our might enforce us, that using these & other like ensamples, at the last we may withdraw a great part of inordinate and vengeable anger. For where in other things we may not compare with these wise men, in doctrine nor virtue/ yet never the lass let us with all our power endeavour our self's (which be the servants of god, & expounders of his will bearing light in our hands/ follow or at the lest scrape of some fruit of their examples.  
Now remaineth to declare the refraining of the tongue, according as I purposed.   

¶ How premeditation ought to be used with a pleasant narration of Ulysses and Polyphemus. Ca xi.  
VUho so speaketh contemtuously or unadvisedly, though it be but little, he very moche do●herre. For opportunity in silence is a great part of wisdom & moche better than speaking. Therefore our elders have showed unto us mystical & dark ceremonies & proverbs: whereby we being one● accustomed to silence, may convert the ●ere and reverence that be in divine secrets/ to ●ayth or credence to be had in the mysteries and wise sentences of men: whereof diverse hereafter ensue. Of silence never man repented. But of speaking many. More over, that silence keepeth, may soon be uttered, but it that once is uttered, may never be revoked. I remember divers, that by their intemperate language have sustained moche damage. And in leaving all other, it shall suffice to remember one or two, in setting out of this matter. King Alexander the great conqueror, commanded the Greeks to ordain garments of purple, that when he returned from his conquest, they might in that apparel honour his victory that he had against them of the orient, with solemn sacrifice: The people for that intent paying heed silver: One Theocrite a philsopher said to Alexander: I have been a great while in doubt, but now I perceive clearly by the saying of Homer, that this shallbe thy purple death. By which words he brought himself in to the high indignation of Alexander. The same Theocrite embraydinge king Antigonus who had but one eye/ with blindness: provoked him to displeasure. For on a time king Antigonus had commanded to come unto him one Eutropion his master coke, which was also a captain in his army/ to reckon with him concerning his office, which the said Theocrite often times came and showed to Eutropion, and saying him make no haste, said unto him: I see well thou wilt serve me in raw to Cyclops. In which words be enbraided the king with blindness, and the captain Etropyon with cokerye. Therefore said Eutropion/ thou shalt lose thy heed/ and suffer penance for thy babbling and rayshenes, and forthwith showed the words to the king, who in his fury immediately sent one to slay Theocrite. But ere I proceed any further, I will show the history of Cyclops, which is here remembered, that the taunt or rebuke given by Theocrite may the better be understand. After that the city of Troy was destroyed, the Greeks jaded with inestimable riches prepared their return into their countries, among whom the wise and eloquent Ulysses, by whose policy the Greeks had exploited their affairs, travailed long on the sees: to whom did hap marvelous and strange adventures. Of the which one the most wonderful was, that by tempest he and his company were driven through two dangerous passages: whereof one was a great and horrible rock named Scylla: the other a gulf or swallow called Charybdis: and finally arrived in Sicily, which at that time was named Trinacria, and was only inhabited with monstruous people, which were of great & huge stature like giants, and had but one eye, which was great and round, in the mids of their forehead, and were called Cyclopes. The chief or captain of them was named Polyphemus, who excelled all the other in enormity of stature. As Ulysses & divers of his company were entered into the Isle to rest & solace them after their travail, they were incontinent deprehended by the said Ciclopes, & carried into the horrible caves or dens made in the rocks: where the giants did eat the said Greeks raw, and like to ravening wolves/ crushed the heediss & bones of men between their teeth, that the brains & marrow dropped down by their mouths. Such was the terrible power and ravin of the Ciclopes. But when Ulysses perceived the imminent peril that he was in, he with most sweet & delectable words appeased the rage of Polyphemus the giant/ that took him, who hearing the wonderful eloquence of Ulysses, demanded of him his name, and he answered, that he was called Noman. The giant delighted & had moche pleasure at the beauty and eloquence of Ulysses, which he perceiving, gave unto the giant a delectable potion, whereof he took such abundance, that he became therewith drunk, and fell into a d●ed & heavy sleep: that perceiving Ulysses, he withdrew him privily, and conveyed him under the dead bodies, until the time that he was assured, that the giant slept fast, than he took his sword, & for the greatness of the giantis body, being long in a doubt where to strike him, so that he might be most sure of him, at the last with all his might he pierced the eye of the giant, & put it clean out: but he was so drowned in sleep, that he therewith could not awake. As Ulysses perceived that he had made blind the giant, be with all haste returned to his ships & set up all the sails, & passed with all hast possible into the main see. After that Polyphemus was waked, and than felt great pain of his wound, & that he had utterly lost his eye, perceiving that he was betrayed by Ulysses, he supposing Ulysses had been yet in his den or cave stood up spreading his arms before the hole of the cave, thinking to keep therein Ulysses: but when he had long time so tarried, & at the last perceived that he was fled, he wandered in to the isle roaring with a terrible voice: wherewith there repaired unto him the other Ciclopes or giants/ and saying him sore hurt and bleeding demanded him who had so hurted & wounded him: And he said● Noman: supposing that had been the name of Ulysses. But when they could have none other answer of knowledge of him, thinkynge● that he had been mad, departed their ways: And Polyphemus desired to be avenged on Ulysses, as destracte and mad, pursued him unto the see, where he entered so far, that notwithstanding his strength and greatness, he finally was drowned. And Ulysses by his eloquence and excellent wit escaped from being eat by the giants. By this fable it appeareth, that Theocrite by naming of Cyclops, noted and embraided king Antigonus with cruelty and also with his blemish of one eye. And by the saying of Theocrite, that Eutropion would serve by ● in raw, he noted him with his craft of cokery and that he was out of his kitchen/ where he should roast or seethe him. But to return to our purpose. Children must be accustomed to speak nothing but tre●the. For lying is a detestable vice, and to be hated of all men, ne to be suffered among seruantis ne other persons/ how pour estate so ever they be of.   

¶ what inconveniences do happen by the negligence of fathers. And of the reverent precepts of Pythagoras. Ca xii.  
Now since I have treated of the first bringing up of children, and training them in good manners, I will bear after in few words pass forth unto the more ripeness of youth. Often times I have thought moche occasion of ill and corrupted manners to be in such, which having children of their own, during their infancy and tender youth commit them to good masters and tutors, and as soon as they do enter into man's age, they abandon them, and suffer them to live at their pleasure. wherein contrary wise in that enter and ieoper●ous time more heed ought to be taken of them, than when they were children. For men know well, that the defaults of children be of light importance, and lightly redressed: as perchance it may hap/ by negligence of tutors and lack of obedience. But the offences of them which be comen to yfect years, be more grievous often times & full of danger, as riotous living consuming substance & inheritance, inordinate & chargeable gaming, ingurgitations and surfeits, defloration of maidens, corrupting good women, and avoutryes. These inconveniences ought in time & speedily to be repressed. For the delicate flower of youth uneath may be preserved from the violence of bodily lust, unless he be bridled. wherefore they, which withstand not youth in their children: little force what liberty of imagination they give unto them to commit vice. wherefore wise fathers, having children, at that estate and years will have to them a vigilant eye, that they may the rather induce them in to temperance, some time exhorting, another time menacing, other whiles desiring, in like wise counselling, eftsoons promising, or other wise alluring: some time declaring to them, what dangers & troubles themself in youth have sustained: or how by virtue and sufferance they have attained both laud and honour. For the two principal occasions of virtue, be fear of pain, and hope of reward: the one disposeth a man to acts of honesty, the other maketh him slow to do ill. Finally we must amove children from the company of riotous and flagitious persons. For by them they shall be with vice and unthriftiness corrupted. To this purpose were left by Pythagoras the noble philosopher; wonderful and good precepts in dark sentences, which I purpose now to expound. For they be right necessary for the obtaining of virtue. The precepts be in this wise.  
Taste nothing that hath a Black tayte, That is to say, company with no person, whose manners be spotted with vice.  
Leap not over the Balance, Esteem justice, and skip not over hit.  
sit not in idleness, eschew idleness and provide diligently for thy living.  
give not to every man thy right had, reconcile the not to soon to thin enemy without good advisement.  
Wear not to straight a ving, bear the so, that thou keep the out of bonds.  
Cut not the fire with weapon, do not irritate a man in his fury, but rather when he rageth, give place to his anger.  
Eat no heart, what doth it else signify, but accumber not thy mind with thoughts, ne do not fatigate the with cares? Abstain from ●eanes, Busy not thyself with over many matters. In the old time judges were elect by lottis made of beans.  
Put not thy meat in a traye, put not good sentences and virtuous learnings, into a foul & corrupt mind. For learning and virtuous communication is to the mind nourishment, but with dishonesty and vice the mind is defiled.  
At the end of thy journey covet not to go back, when death cometh, take it in good part & sorrow not.   

¶ What company is pernicious to children. Ca xiii.  
BUt now to return to the purpose that I first spoke of. Let us withdraw our children from men of ill disposition, and specially flatterers & dissemblers. And I doubt not to advertise you fathers, there is not living a thing more mischievous than flatterers, nor any thing that sooner causeth young men to decay, than they, who confound both the fathers and children, turmenting the father's age with pensiveness, and subverting the young men with pernicious counsel, surmising pleasure, where in is bid a bait of vice and unthriftiness. The fathers exhort their children, which have abundance to soberness: the flatterers steer them to riot and wantonness. The father's advise them to use measurable sparing: the flatterers sumptuous expenses and revelling. The one praiseth labour and exercise: the other sloth and desolute idleness/ supposing that man liveth but a moment: wherefore he should live frankly and liberally, and not scantly. Now a days what careth the child for the father's menace thinking that in age his father doteth. And yet often time such children we praise and make moche of: All be it divers of them haunt brothels, and some time marry dishonestly, ●o●ten times ●●●●nge and spe●dynge away their father's substance, wherewith they should honestly live in their age. Dissemblers of friendship is an unhappy kind of people, abstaining from all liberty of speech, only flattering the great men● and sk●minge the power men/ also prepared to deceive young men. For when they do see them scorn their parents or tutors, they also laugh with them, as men on all parts impfect and alienate from their nature. For where god made them free, with flattery they do bring themself in bondage, also thinking themself not regarded, when they sit at other men's tables, if they be not jested at & rebuked. wherefore he that is a father, & desireth the good bringing yp of his children, let him in any wise put away & abject those lothly beasts and unthrifty companions. For by them a gentle nature may soon be abused and corrupted.   

¶ Of means to dissuade young men from vice, and of example to be given by their parents. Ca xiiii.  
THe●e things also be honest and commendable, that I will now speak of. I will not that the parents should be to sharp or hard to their children, but some time to remit and forgive their offences passed, & to remember their own fragility and youth, like as physicians do mixed bitter medicines with delectable liquors, finding the mean, to join pleasure with profit in company: so ought the fathers to temper rigour with mercy, and the children some time should have their bridle slaked, to have somewhat their pleasures. Specially faults that be light should be easily taken: Or if the parentis be angry, it should be without great chaufing or trouble of mind: it is better that the father be soon angry than sore. For he that is so hard hearted, that his son can not obtain his favour, but with great difficulty, it may be apparent, that thereby he causeth his son to hate him. And sometime it is necessary to dissemble a light and small fault, applienge the deafness and dull sencis of age to the acts of their children, that many things they see not looking, nor here not hiring. sins we suffer the defaults of our friends and servants, what wonder is it, though some time we do suffer our children. By such means the wildness of youth, like to a colt, wisely weighed and broken, is made gentle and sober. Above all things take heed, that they, which be utterly inclined to lechery/ and be incorrigible, may have wives and be married. For that is the most sure bridle of youth. And provide for them wives, that neither be to rich, neither of to high blood or stock. For it is a proverb replenished with wisdom: Seek the a wife p●re●●e unto the. For they that take wives much better than themselves, they forget that they have made themself not husbands, but bond men. Now adding here to a few things, I shall make an end of this matter.  
Above all things it is most expedient● that the fathers be a true example to their children/ not only in doing none evil, but doing many good acts and faites, that beholding their father's lives, as it were a mirror, the children may eschew all foul or unseemly act or word. For who so rebuketh his child of vice, and he himself falleth into the same, it seemeth he knoweth nor, that under the name of his child, he accuseth himself. And to conclude shortly, they which spend their lives unthriftly, they exclude themselves from liberty to rebuke their own sons or servants, & in their evil doing they give as it were counsyll and help to other, to commit like offence. More over where age is shameless there needs must youth be without shamefastness. To get your child temperance and honesty, take heed, that every thing be done with good convenience and order. And therein let us follow Eurydice a noble woman, who all be it that she was barbarous and fer from learning, yet in her age she attained to high study and doctrine, to the intent to bring up her children, as it is declared in her epigram, which she did dedicated to the Muses: Eurydice the Hiropolitan after she had obtained her desire of learning, she hath dedicated this remembrance to the 〈◊〉 For after that her children ●ame to age of discretion, she being a mother and aged, with great pain and study, learned letters, which be the monument of virtue. To do all that hath been rehearsed/ peradventure I may sooner wyss be it than persuade it: but to follow it as near as we can● it requireth the goodness of nature, and also diligence, I am sure/ that by man's wit it may be performed and brought to pass.  
¶ Thus endeth this very golden book, called the Education of children.   

¶ Imprinted at London in Fleetstreet, in the house o● Thomas Berthelet, near to the Cundite, at the sign of Lucrece.  
CUM PRIVILEGIO A REGE IN DULTO.