The garden of wisdom wherein you may gather most pleasant flowers, that is to say, proper witty and quick sayings of princes, philosophers, and divers other sorts of men. Drawn forth of good authors, as well Greeks as Latyns, by Richard Taverner. 1539 Sold in Lomberdstrete at the sign of the Lamb by Iohn Haruye. ¶ Richard Taverner to the gentle readers. YOU have here (good readers) a garden or a paradise rather of net, proper, quick, and grave sayings of renowned people, in which to recreate yourselves, it shallbe as I judge no less profitable, then pleasant unto you. I had purposed to have made the book much longer, but being otherwise letted, I was compelled to close up my work. How be it, if I shall hereafter perceive, that you have any delight and pleasure in this kind of studies, I will not stick, when I shall have opportunity, to enlarge my garden, and add hereunto the second book, If not, at jest you have a token & signification of my good zeal wholly bend to do you such pleasure & profit, as in my little power lieth. Far you well. At London the third day of Apryll. Anno. 1539. ¶ The garden of wisdom, containing witty and pleasant sayings of kings, philosophers, and divers sorts of men. ¶ Agasicles. AGasicles king of Lacedaemon being demanded by what means a prince or ruler, may saufly rule without any guard of men, to defend his body, Answered: If the prince so ruleth his subiettes, as a father his children. What thing could be spoken of a panym more ehrystianly? Certes this saying to be true pueth th'experienceexperience at this day of the most excellent prince our sovereign lord King Henry the eight. Lord god with what inward joy, with what hearty love &, reverence do all his liege subiettes embrace the majesty of his graces person, and not only his liege subiettes, but also even the very rank traitors, which intended nothing else but sedition, yet the incomparable majesty of his own person they could not, but have in wondrous reverence? Whereof should this come, but by reason that his grace beareth him so benignly, so gentilly, so lovingly to all his subiettes, that he may very well be called pater patriae, the father of the country, or (to use the term of the prophet Isaiah) the nursing father. Do you not think, that this so excellent a prince, so entire lie beloved of his subiettes, if it were not rather for fear of foreign enemies, then of his own subiettes, might ride & go, whereso ever his highness would, without any guard? ¶ Agesilaus. AGesilaus that great king of the Lacedæmonians, when he was asked, by what means a man might attain to have an honest name amongs men, Answered: If he speak that is best, and do that is most honest. What thing could be spoken more briefly? and again, what more absolutely? He was accustomed to say, that the office of a capitain is against rebeiles to use hardiness, and against his liege subiettes gentleness, When a certain unshame fast suitor heng still upon him craving and saying evermore unto him: Sir you have promised me, you have promised me. In deed, ꝙ the king, I have promised thee, if the thing be lawful that thou askest, but if not, I said it, but I promised the not. With this proper answer he shaken of, the malapettnes of the suitor: But when the fellow would not yet cease craving, but answered again: It becometh kings to per form what so ever they grant even with a beck of their head. Never a whit more (ꝙ the king) than it becometh such as come to kings, to ask and speak that is lawful. One praised a patrician, because he made tryûing matters and things of small importance to seem weighty & great matters. I, ꝙ Agesilaus, would not judge him a good shoemaker, which for a little foot maketh a great pair of shoes. Undoubtedly in speaking, the troth is most allowed, and he speaketh best, whose tale is agreeable to the matter. Agesilaus was wont very often to warn his sowldiours, that they torment not their prisoners as felons, but save them as men. Also for children taken in the wars he provided, that they should be brought together into one place, to the|intentintent that they perished not at the removing of the host. The same provision and care he had for the decrepit & very aged people, which were taken prisoners, jest (because they were not able to follow) they might be torn in pecis of dogs and wild beasts. And this humanity got him a wondered benevolence, not only of others, but also even of captives and prisoners. It is to be feared jest this Panym king shall rise at the great day, & condemn a great number of christian princes & capitayns, which spare neither virgin, widow, sucking infants, ne decrepit people, but ravish, kill all, bren all, more like Turks than christians. ¶ Agis. AGis king of the Lacedæmonians was wont to say, that the Lacedæmonians ought not to ask, how many the enemies be, but where they be. Signifying, that the victory hangs not upon the number of soul diours, but upon their hardiness, courage, readiness and celerity in setting upon their enemies. I trust in like wise that Englyshemen, when so ever the defence of our country shall call us to war against our enemies, will not cowardely ask, how many they be, but like fierce & hardy champyons, where be they that dare maintain any false quarrel against our most dread sovereign lord, and his people? in full a readiness at a beck to run, whether so ever his majesty shall command. When a certain rhetorician praised his science of rhetoric with high words, saying, that nothing is more excellent, than an eloquent oration. Then, ꝙ Agis, when thou holdest thy peace, thou art nothing worth. Meaning that it is much more excel lent & glorious for a man to do worthy things, then to have a tongue ready and swift to talk of worthy things. ¶ Lycurgus. Lycurgus, he that made laws for the Lacedæmonians, when he was very desirous to bring his countrymen from their corrupt and vicious manners, unto a more temperate fashion of living, brought up. v. whel pes of one kind, of which the one he suffered at home to eat dainty meats, the other he used to lead out in to the fyldes, and to exercise him in him ring. afterward he brought them both forth into the Gyldhall before all the citizens, and caused to be laid there certain delicate meats, & also by them thorns and breres: forthwith he put forth an hare. So when either of the whelps ran to that he was accustomed unto, the one ot the meat, the other upon the hare: See you not, oh friends, ꝙ Lycurgus, these two whelps, that where as they be of one kind, yet because of their divers bringing up, they be now waxed and are become far unlike one an other, and how exercise is of moche more strength unto honesty, then is nature? Assuredly, the thing that Lycurgus did in his city, is of every howsholder to be done in his house, and of every governor in his flock. Nature (I will well) is a thing of great might and efficacy, but surely institution or brin ging up, is much mightier, which is able to amend, reform & streyghten a crooked and evil nature, and to turn the same into a good nature. What manner children shallbe born, lie eth in no man's power, but that by right bringing up, they may prove good, lieth in our power. Such citizens as abhorred marriage, and had liefer live as bachelors, Lycurgus forbade to be present to sights and interludes, and added also other shames and reproaches unto them, by this craft diligently providing, that the citizens should employ themselves to beget children. For where as it was an usage and law amongs the Lacedæmonians, that the youngers should give moche honour and reverence to their elders, this honour he plukt from them, which by wedlock would not increase the number of the citizens. Lycurgus being demanded, why he made a law that nothing should be given with a maid in marriage, answered: By cause neither for poverty none might be left unmarried, nor for riches any desired, but that every young man having respect to the manners of the maid, might choose her only by her virtuous conditions For this same cause he removed out of the city all painted colours and or namentes, wherewith other women be wont either to set forth or to fashion their beauty. The same Lycurgus, where as he appointed a certain age for maidens and also for young men to mary at, being demanded, why he did so, answered: To the intent that the issue born of full grown parents, & which be of perfit age, may be strong and tall. Demanded also why he forbade the man to sleep all night with his wife, but ordained that either of them should the most part of the day keep company with their like, the man with men, and the woman with women and with them also should rest all the hole nights, but with his spouse he should not have to do, but by steithe, and shamefastly. first, ꝙ he, that they might be strong in bodies, accompa nyenge together but seldom. Second lie, that love between them may alweys abide fresh and new. thirdly that they may engender the stonger issue. Furthermore in those times the chastity of married women was so great and they so far of, from the light demeanour, which afterward they fallen to, that at beginning the sin of adultery was thougth impossible ever to have chanced amongs them. And therefore when a certain ancient Lacedaemonian named Geradas, was asked of a stranger, what punishment adulterers should have amongs them, for he could see no law made by Lycurgus in this behalf: He answered: O friend there is none advowtrer amongs us. When the other went fur there & asked, what if there were any? Then, ꝙ he, he shall give so great an ore, as shall streache his neck over the mountaygne of Taygette, and drink of the flood of Eurota. When the other smiled and said, it was impossible to find so great an ox, And is it not, ꝙ Geradas, as much impossible that in our city should be found any adulterer, wherein riches, delights, pleasures, and all curious deckynges of the body be had in high reproach: and again shamefastness, demureness, and due obedience to public officers in high estimation and worship? This Geradas full prudently understood, that vices could not there grow, where no beds to so we vices in, were suffered ne admitted, and that those things lie as dead & despyced, which in stead of honour be had in despite and scorn. When one required him, that he would make and ordain in the city a democracy, that is to say, a governance of the people or commons, in stead of the governance of the lords: Ordain thou, ꝙ he, first a Demoracie in thy house. In few words he taught, that that fashion of common weal is not profitable to the city, which no man would have in his own family. Certes, a city or a realm is nothing else, then in effect a great house. Demanded why he enacted a law that in times of wars, they should oftentimes change their tents and pavilions: To the intent, ꝙ he, we may hurt our enemies the more. The Lacedæmonians because they were nimble and light, removed with no great business their host: where as their enemies could not do the same, without their great incommodity, and also with longer respite: for as much as they carried about with them so many baggages and burdens. Demanded why he ordained that the Lacedæmonians should make their sacrifice and oblation with small and cheap things. Because, ꝙ he, we should never want wherewith to honour god. Who would not say, but that in solemn worshyppynges of god, all royalty and sumptuous magnificence is little enough? But this prudent panym understood that god delighteth rather in frugalytie, then in fat sacrifices, jest under pretence of religion (as in our days it was come to pass) all abomination should be maintained. The same Lycurgus being asked why he forbade that the city should be fenced with walls, Answered: Because that city wanteth no walls, which is fenced not with stones but with men. ¶ Socrates. Socrates' the Atheniense a great philosopher, and of most pure living, was wont to teach, that men ought to abstain from meats that would provoke the man not hungry to eat, & from drinks that would allure, the not thirsty to drink. He said, the vest sauce is hunger, for as much as it both best sweteneth all things, and is of no cost. And therefore he himself did ever eat and drink with sweetness, because he bid neither of them, but when he hungered and thursted. Moreover he accustomed himself to bear hungres and thirst. For at what times other men coveted most to drink, than would he never drink of the first cup that was filled. And when he was demanded, why he did so, he answered, because he would not accustom himself to follow his affec tions and justes. He said, those that excercysed themselves to chasteness of living, and sober diette, had both far more pleasure & less sorrow, than they that with most a do sought all the pleasures of the world: for as much as the pleasures of intemperate people, besides the torment of their conscience, besides their evil name and poverty, where unto they be at length brought, do bring for the most part even to their bodies also more pain than pleasure. On the contrary part, the things that be best, the same be made also most pleasant, if thou acquayntest thyself with them. He said, it was an high reproach for a man by serving and obeying wilfully his inordinate pleasures, to make himself such one as no man would be glad to have for the drudge or slave of his house. When he was admonished by his friend, that for the feasting of his gests, he made very sklender provision: he answered, if they be good men, it shall be enough, if not, more than enough. The same Socrates when he was asked, why he himself did not govern the common wealth, sith he knew best how to govern it, answered, that he is more profitable to his country that maketh many good governors of the same, than he which governeth it well himself. Demanded by what means a man might attain to an honest fame, If, ꝙ he, thou study to be such one in deed as thou would be counted in name. He said it was far unfytting, that where as no man professeth or practyseth any handy craft with out his great shame, unless he hath learned it afore, yet to the governance of a common weal, men be admitted & appointed which never employed their wits to learning. He was accustomed to say, that no possession is more precious, than a true and good friend to a man, nor that no greater fruit or pleasure can be any other where taken. And therefore he said, that many men do overthwartly and clean out of order, which bear more grievously the loss of money, than the loss of their friend, and which cry they have lost the benefit that they have conferred and given for nothing, where as in deed they have with the same got them a friend better than any gold. He was wont to say, that he most resembleth god, which needeth fewest things, for as much as god needeth nothing at all. He said, many lived to eat and drink, but he contrarily did eat and drink to live, for as much as he used these things not for pleasure, but for the necessity of nature. Such as bought dearly things over timely ripe, he said despaired, that they should not live till the accustomed time of the ripeness of things were come. Else it were great folly to buy things both worse, and also dearer, where as shortly after, a man may buy the same both better and for less price. Thus he evermore called back again the desires of men void of reason, unto sober judgement. Also he used to say, he that hath begun a thing hath half done: meaning half the work is done of him, that hath one's set upon it. For there be many that in tarrying and taking a breath, what is best to do, spend all their life vainly. Demanded of a certain young man, whether he judged it better for him to mary a wife, or not to mary. He answered: Whether so ever thou dost, thou shalt surely repent. Sygnifieng, that both single life and also wedlock have their incommodities and displeasures, which to bear a man, must first arm and prepare himself. single life hath these incommodyties, solitariness, lack of children, extinguyshement of blood, a stranger to be thine heir. Wedlock again hath these, continual care, daily complaints, upbraiding of that she brought, the heavy looks of her kinsfolk, the prattling tongue of thy mother in law, Cukkoldemaking, the uncertain proof of thy children, and other innu merable incommodities. Wherefore here is no such choice, as is between good and evil, but such as is between the heavier and the lyter incommodities. He would have men crave of god nothing but good things without further addition, where as the people commonly crave rich marriages, treasures, honours, kingdoms, long life, as though they would appoint god what he ought to do. But god knoweth best what is good for us, & what not. He would that men's sacrifices, should stand them in very little or no thing, because god as he needeth not men's things, so he weigheth rather the minds of the offerers, than the riches. For else where as the naughtyeste people do most flow in riches, it were very evil with mankind, if god delighted more in the sacrifices of the evil personnes, then in the sacrifices of good men. Like as we commit the making of pyctures or images, said Socrates, unto them whom already we know to have made very godly pyctures, so we ought to admit none into our amity & familiar acquaintance, but such as we have espied to have born themselves faithful & profitable friends towards other. Walking about through the market, when he espied the great multitude of merchandise, and things that there were sold/ he thus was wont to say with himself. O how many things be here, that I have no need of, but other men be vexed in mind, thinking thus: how many things do I lack. Socrates' rejoiced with himself, that living according to nature, and accustoming himself to few things, he neither coveted nor yet needed gold, purple, precious stones, grievous hangings, and the rest of rich men's delights, which, he was wont to say, were more necessary for the playing of tragedies or interludes, then for the behoove of man's life. He said, knowledge was the best thing a man could have, & again ignorance the worst thing, for as much as who so ever doth any unrighteous thing, doth the same because he knoweth not what his duytie is toward every man. And they that be strong of heart, be therefore so, because they know that such things aught to be done, which the common sort of people judge to be eschewed, and they that be intemperate personnes, are herein deceived, that they think those things to be sweet, pleasant, and combly, which be nothing so in deed. Wherefore the best thing in the world (he said) is the knowledge what things aught be desired, and what to be eschewed. To such as marveled, why he disputed of good manners ever, & never of the planets and heavenly bodies, as the other philosophers were accustomed, he answered. Those things that be above us, pertain nothing unto us. When on a time as he went in the streets, a lewd fellow gave him a blow on the cheek, he answered nothing else but that men knew not, when they should come out with their salettes on their heads. The same Socrates, when a varlet spurned him on the shynnes as he walked, & his friends that were with him marveled he suffered the injury so patiently. What would you have me do ꝙ he, they moving him to have the fellow to the law. It were a madness ꝙ he, if when an ass should hit me on the shynnes, you would say unto me, have him unto the law. He put no difference between an ass and a brutish man furnysshed with no virtue, and he thought it a great shame, man not to suffer that thing of man which he would suffer of abrute beast. He was wont to monish his friend Eschines, which was pressed with poverty, that he should borrow of his own self, and showed him the way how, by withdrawing from himself superfluous meats and other things, according to the common proverb Magnum vectigal parsimonia, Sparing is great rents or revenues. Certes, the most ready way to increase a man's substance is, to abate his expenses. Socrates' when he had suffered his wife Xantippa a long season skowlding within the house, and at last for weariness went and sat him before the door, she being more out of patience by his quietness and gentle sufferance, straight out of the window powered down a pyssebowle upon his head. At which thing, when the neighbours and the passers by had good game, Socrates also himself smiled, saying. I easily guessed that after so great thunderynges, we should have rain. When his friend Alcibiades marveled that he could suffer in his house so shrewed and scolding a woman, as was his wife, Xantippa, I ꝙ he, am long sithence so accustomed herewith all, that I am no more grieved; than when I hear the noise of the wheel, that draweth the water up out of the well. For this noise is very painful to such as be not used there unto, but he that is wont daily to hear the same, is so little dysquyeted therewith, that he knoweth not whether he heard it or not. Demanded the same question at an other time, he answered: She teacheth me at home patience, that I may use when I come abroad. For being well practised and used to her manners, I shall be the meeter, to suffer other men's fashions. Socrates met Xenophon in a certain lane, and when he beheld the young man to be of a very good natural disposition and wit, he held out his staff and stopped him, that he could not pass/ whereat when the young man steyed, he asked him where sundry merchandise were made & sold, which commonly men do use. Where unto when Xenophon had readily answered, he demanded, where men were made good. When the youngman made answer, that he knew not. Follow me then ꝙ Socrates, that thou mayst learn this. From that time Xenophon began to be the heater of Socrates. Socrates' rebuking very sharply his familiar friend at the table, Plam to grieved her with, said to his master Socrates. Sir had it not been better to have challenged him of this between you and him secretly? To whom answered Socrates. And had it not been better Plato, that thou also had deste showed me of this, between the and me secretly? Thus most wittyly he reproved him of the same fault in himself, that he found in an other. Demanded what was the principal virtue of young men. Truly ꝙ he, that they attempt nothing over moche. Signifying that the heat of youth can unneaths suffer them to keep measure in things. Lettres which commonly men think were invented to help the memory, he said, by occasion did much hurt the memory. For in old time men when they hard a thing worthy to be known written it not in books, but in the mind, by reason of which exercise, their memory being established and confirmed, they casyly held fast, what so ever they would, and what so ever any man knew, he had it in a readiness. But after that the use of lettres was found out, while they trust to their books, they have not so greattely studied to imprynte the things in their mind, which they have lerued. Thus it cometh to pass, that the exercise of the memory set apart, the knowledge of things is not so fresh and ready, as it hath been, and every man knoweth now much less then in the old time they did, sith that so much we know, as we bear in mind. He said, that men ought to obey the laws of the realm or city, but women ought too obey the rites, usages and manners of their husbands with whom they live. Certes, the rule of the wedded woman is the husband, and she liveth rightly if he be obedient to the public laws. Unto Euclides who was very stu dyouse of sophistical subtleties, he said. O Euclides, thou mayst well use the company of Sophisters, but the company of men thou canst not use. Meaning that sophistry is unprofitable unto public affairs & to the comen fellowship of man, in which who so ever desireth to be conversant must not play with his sophemes and quyddities, but fashion himself to the manners of men. It was informed him of a certain person that spoke evil of him behind his back. By likelihood, ꝙ Socrates the man hath not learned to speak well. Imputing the vice of his tongue not to malice, but to rudeness, neither iud judged he that it pertained any thing unto him what other men spoke of him, which spoke not of judgement but of ignorance. ARISTIPPUS. Aristippus' disciple unto Socrates, a man surely of a very sharp judgement and pleasant wit, when he was demanded what profit he took by the study of wisdom, This profit, ꝙ he, that with all sorts of men I can frankly and boldly speak. For he neither feared the mighty, neigh there yet thought scorn of the basest sort. Because he bore a mind indyfferently free, as well from hope as from fear: for he served noman, ne yet flat tered any person otherwise, than his heart gave him. Dionysius king of Sicill in whose court this Aristippus was of long season, asked him how it chanced, that philosophers do hawnt the houses of rich men, but the rich men hawnte not the philosophers houses: To whom Aristippus made answer in this wise. Because philosophers know what they lack, and rich men know not. The learned men know they can not live without money, and therefore they seek upon the rich men, which be able to give them the thing that they have need of. But if the rich men known as well that they needed wisdom, they would much rather hawnt the houses of learned men, For the poverty of the mind is much more wretched than is the poverty & necessity of the body, & so much the more beggarly be the rich men, by cause they understand not, how precious & how necessary a thing they want. When on a time a certain person railed upon him, he said never a word, but went his way. But when the ray railer still poursued him, saying, Why dost thou flee? Because, ꝙ he, thou hast power to speak evil, & I have power not to hear the. Most wyttyly he noted the man's unshamefastness, which where as he took liberty unto himself to rail upon others, he would not yet grant this liberty unto them to withdraw themselves, to th'intent they might not hear such shameful raylynges. Demanded, wherein the wise man differeth from the unlearned: Send them both, ꝙ he, naked unto men unknown, & thou shalt se. signifying that the wise man carrieth about with him in his breast the thing that shall commend him where so ever he goeth. Wherefore if you sand the learned & the unlearned togethers naked into a strange country where either of them be a like unknown, the wise man uttering his treasures shall find forthwith both livings and friends, the other naked person shallbe scorned for a mad man, and shall be in jeopardy to perish for hunger. It is skase credible that Bion reporteth of him, when his servant bearing a great sum of money in his journey, was sore pressed with the but then: Cast away, ꝙ he, that is to much, and bear that thou canst. On a time as this Aristippus sailed in the seas, and perceived that the ship wherein he was carried was a pirates ship, he drew forth his gold, and began to tell it, and forth with threw it in to the see, and grievously sighed making as though it had fall from him unwares, and against his will. By this devise he saved his life taking from the pirates the occasion of slaying or binding him. When Aristippus and Eschines were fallen out, one asked Aristippus Where is now your friendship? Truly it sleepeth, ꝙ he, but I will awake it. So espying a convenient time, he came of his own mind to Elchines and said: Shall we not incontinent be friends again, and leave our trifling? Or shall we rather abide that we may give men occasion to speak of us two at alchouses & taverners? To whom when Eschines made answer, that with all his heart he was contented to be at one again. Remember then, ꝙ Aristippus, that where as I am elder than thou, yet I came first to the. Then said Eschines: Surely, thou art a man far better then I am. For of me began our falling out, and of the our falling in again. By this means amity was renewed between them. On a time when he sailed upon the seas with certain of his own countrymen, the ship broke & they were cast upon land. And when he espied upon the shore certain mathematical figures drawn forth in the sand. Friends, ꝙ he, be of good comfort I see the steps of men, and entering into the next city, he inquired out what learned men were there abiding, with whom after he had there a little while talked, they perceiving his excellent learning and wisdom, with all courtesy entreated not him only but his company also, and moreover victualed them for their return. At last when they that came with Aristippus dressed themselves homeward, and asked him whether he would any thing to his friends and citizens: Bid them, ꝙ he, that they study to get them such riches, as can not perish by shypwrecke, but escapeth all hazards with the owner. ¶ Philip king of Macedon. PHilip king of Macedon, father to Alexander the great, a man of no small wit, and a great conqueror, When on a time he had purposed to take a strong castle and hold, and his espies had showed him that it was very hard for him to bring to pass, yea and impoes syble: He asked them whether it were so hard, that an ass laden with gold might not come unto it. Meaning that there is nothing so strong, but with gold it may be won. There were some of his foreign sub giettes whom he had found not very trusty, which complained and took the matter heavily, that his servants called them traitors. To whom Phi lip made this answer. Truly my coum try men the Macedonians be very homely men and rudely brought up, which can call a mattok nothing else but a mattoke, and a spade a spade. Meaning that in very deed they were traitors. Uplandyshe and homely people can not qualify, but call every thing by the proper name. He counseled his son Alexander, that such as were of any authority in the common weal, as well the good as the evil, he should make them his fren des, and that he should use the good, and abuse the evil. Certes, the chief feat of kings is to reject none, but to apply all men's services to the common profit. Sinicythus accused Nicanor to the king, that without end he continued railing upon him, when the kings friends moved him to send for the fellow, and to punish him in example of other, Philip thus answered: Nicanor is not the worst of the Macedonians. It is good therefore to see, whether we have done our duty in all things or not. So when he had searched out, that Nicanor was greatly impoverished, and yet not rewarded for the service he had done him in times past, he commanded a certain gift to be born him home. This done, when again Smicythus informed the king, that Nicanor now without ceasing praised him above all measure, you see therefore, ꝙ the king, that it lieth in us to be well spoken of, or evil spoken of. He oftentimes exhorted his son Alexandre to give good ear to Aristotle his schoolmaster, & to employ himself to learning and wisdom, jest, ꝙ he, thou mightest chance to do many things, which that I have done, now repenteth me. The noble prince perceived, that no man without learning is meet to govern a realm, and he was not ashamed to confess, that through error he did many things a miss, because from his childhod he was not rightly instructed with learning. sitting in judgement he had the hearing of one Machetas matter, but being somewhat heavy of sleep, he was not very attentive to the equity of the law, and so gave sentence against Macheta. But when Macheta cried out and said, I appeal from this judgement. The king angrily (for it was strange to appeal from a king) said, to whom dost thou appeal? Truly ꝙ Macheta, even unto thyself o king, if thou wilt awake and hear the matter more attentifly. Then the king arose, and after he had weighed better with himself the matter, and understood that Macheta had wrong, the judgement which was given he would not reverse, but the money that Macheta was condemned in, he himself paid. When on a time he was at debate with his wife and with his son, a certain Corynthiane came unto him, whom he asked how the Greeks agreed together. In deed, ꝙ the Corinthian, thou carest much how the Greeks agreed together, when those persons that be most near unto thee, hear such minds towards the. Here the king being nothing offended with the Corynthians free tongue, framed himself to his sharp check, and laying down his anger, fell in again with his wife and son. ¶ Alexander the great. ALexander the great, king of Malfort cedony, and son to the foresaid Philip being demanded, where he laid up his treasures, With my friends, ꝙ he: Signifying that a man can say up his goods no where so safely, as with his friends: for when need reqyreth, he is sure to have them again with gains. When he was informed that a certain person had railed upon him. Truly, ꝙ he, it is kingly, when a man doth well, to be reported evil. Porus a king being vaynguished by Alexander, when Alexander after the field won, said unto him. How shall I entreat thee, Porus? kingly, ꝙ he. Again Alexander demanding him whether he desired any thing else. All tohyther, ꝙ Porus, is comprised in this word kingly. Alexander marvelling both at the wisdom and at the noble stomach of the man, enlarged his dominion over that it was before. A certain Indian which was noised to be so cunning an archer, that he could shoot through a ring, was taken prisoner in the wars, & brought to Alexander. Alexander bade him show a proof of his cunning afore him. Which thing because he refused to do, the king being angry, command dead he should be put to death. As he was led away, he said to such as led him, that he had not used his feat of shooting many days, and therefore he feared lest he should have failed. When Alexander was informed hereof, that he refused not for spite, but for fear of disworship, wondering at the man's wit so desirous of glory, he let him go not without a great reward, because he would rather have died, then to have lost his renown. The same Alexander, when at the be beginning he sat as judge in causes concerning life and death, stopped one of his ears against the accuser, Demanded why he did so, The other ear ꝙ he, I keep hole for the party defendant. ANTIGONUS' KING Antigonus' king of Macedon, when one said that unto kings all things be honest and just, Troth, ꝙ he, unto barbarous kings, but unto us those things be only honest which be honest, and those only rightful which be rightful. He gravely reproved the flaterours saying, which would that all things should be leeful for kings. For undoubtedly the king is not the rule of honesty and justice, but the minister of honesty and justice. And would god the ears of Christian rulers were not tickled with like tales, and if they be, that they would with like severity reject them. For what other thing say they, which sing them this note, Quod principi placuit legis, habet vigorem: that is to say: That liketh the prince hath the strength of law? Which say that the prince is not bound to laws, which give him two manner powers, an ordinary power, and an absolute power, whereof the one can do what the laws, pacts, and leagues demand, the other what so ever it lusteth. When he hard say, that certain kings conspired to muade him and put him to death: He answered, that he would drive them all away, as birds that pick up seeds in the field with one stone, and one shout. So little the valiant prince esteemed the malice of his enemies. Thrasyllus a philosopher of the sect of Cynikes (which were not much unlike to the friars of our time) asked an halfpenny of the king. That were not gift for a king, ꝙ Antigonus. Then give me an hundred pound, ꝙ the Cynic. Nay, ꝙ the king, it is not for a Cynic to take such a gift. Thus both ways he shaken him of, whom he esteemed worthy of no benefit. After he was recovered of a grievous sickness, we are never a whit the worse, ꝙ he, now. For this sickness hath monyshed us that we be mortal. How taught the Panym king this philosophy worthy for a chrystyane heart? Marsyas the kings brother had an action at the law. He required the king that the matter might be hard secretly at home. To whom Antigonus gave answer in this wise. If we do nothing beside the law, it shallbe done much better in open court, and in the face of all the world, than in. For if thou knewest thy matter to be naught, why seweste thou? if thou knowest it to be good, why fleest thou the hearing of the people, and wouldest bring a matter of open court into a secret chamber. ¶ Augustus. octavius Cesar Augustus' emperor of Rome, when he heard say, that king Alexander, being of the age of. xxxii. when he had conquered the most part of the countries of the world, doubted what he should do all the rest of his life, Won dered if Alexander judged it not a greater work, well to govern an empire or lordship that is got, then to get a great lordship. He rightly noted the insatiable ambition of Alexander, which esteemed nont other function worthy for a king, then to enlarge the limits of his dominion, where as it is far, both better and harder to fur nyshe the kingdom that is fallen to a man, with right laws and good manners, than by force of arms to join kingdom unto kingdom. When the rumour of Herodes cruelty came to Augustus' ear, that he had commanded all the children of Jewrie of th'ageage of two years and under, to be slain, and amongs them that his own son was slain. It is better, ꝙ Augustus, to be Herodes swine then son. Herode was a jew, and Jews abstain from eating of swine flesh. When one Paci●●us asked a reward of Augustus and said it was reapported of every man that the|emperoremperor had given him money. But thou, ꝙ the|emperoremperor, believe it not. With a merry jest signifying that he would give him nothing. The other waited that the|emperoremperor would remedy his shame, jest if it were known that the reapport were untrue, he should be lawghed to scorn. But Augustus showed an other remedy. Augustus' made a law for advowtrers, how they should be judged. After ward when a young man was accused and brought before him, that he should have to do with Julia themperors daughter, he was in such fume that he ran upon the young man, to have beaten him. But when the young man cŕyed out, Thou haste made a law, oh Cesar, the emperor was so sorry, for that he had done, that he would eat no meat that day. So sorry he was that he obeyed not in all points the law, which he had made to other. Aeertayne Greek was wont thus to seek the favour of the emperor Augustus, when he came down of his palace, he would present unto him some excellent verses. Which thing when he had oftentimes done in vain, and the emperor saw he would not leave him, himself written with his own hand, very neat verses in greek: and when he esyyed the Greek coming against him, he sent it unto him by one of his servants. The Greek took and red it, and not only with voice, but also with countenance and gesture of body, praised the verses with great admiration. And forthwith approaching near unto the|emperoremperor, did put his hand into his purse, and plucked out a few groats, & offered them unto the|emperoremperor with these words: It is no reward for your estate, O emperor, but if I had more, more would I give. At which words, when all themperours'emperors company lawghed ex cedyngly, the|emperoremperor called his purse bearer, and commanded a thousand marks forthwith to be delivered him. One which was master of the horse, whom the|emperoremperor had put out of office, begged a great fee of him under this colour: not for the lucre of the money, ꝙ he, I desire this, but that it may be thought I gave over the office of mine own mind, you being other ways my good and gracious lord. Tell every man, ꝙ Augustus, that thou hast received this fee of me, and I will not deny it. Thus pratily he could shake of, such worldly shames children. Herennius a ryottouse youngman, soldier in his wars, he commanded to depart the tents. The youngman besought him with moche lamentation and weeping saying: How shall I dare go home again, what shall I say to my father? Show thy father ꝙ the|emperoremperor, that I have displeased the. Because the young man was ashamed to confess, that th'emperoremperor was displeased with him, he gave him leave to turn the tale and lay all the blame on him. When Augustus was now forty and above, Cinna a young man of noble birth and nephew to Pompey, was appeached of high treason, that he lay in a wait with his complices to kill the emperor. It was told where, when, and how they would have executed their felony. For they purposed to have murdered him, as he should have sacryficed. The sentence of condemnation was made ready: but in the mean season, while Augustus' the|emperoremperor ꝑplexly spoke now this now that, his wife Livia, coming in, & seeing the case, Do, ꝙ she, that the physicians be wont to do, which when the accustomed remedies will not help, do assay the contraries. With sharp ex ecution, thou hast hitherunto done no good, forgive, Cinna now bewreyed, can not hurt thy lief, thy fame he may help. Forthwith he sent for Cinna alone to come speak with him, & when he was come, he commanded an other chair to be set for him. Cinna (said the emperor) this first I require of thee, that thou interruptest me not in my tale, a time shallbe given the to speak. Here when Augustus' the|emperoremperor had rehearsed his manifold benefits towards Cinna, how he had saved his life, when at his conquest he was found amongs his enemies, how he had given him again all his inheritance & patrimony, how moreover he had promoted him to an high rowine. he demand dead of him, why he purposed to have slain him. Cinna being therewith sore troubled, the|emperoremperor thus ended his communication. I give the thy life, Cinna, again, afore mine enemy, now a conspiror of my death & a traitor. From this day let amity begin between us, let us contend whether I more faithfully have given the thy life, or thou dost own it me. And he offered him the consulship of Rome. will you know the end of this matter? Cinna ever after loved Augustus best of all men: he made him his sole heir & executor. Never after that time any man conspired his death. ¶ Photion. Phocion a noble citizen of Athens was of such constancy and per fection, that he never was seen of any man, either to laugh or weep. When Demosthenes on a time said unto him: The men of Athens, oh Phocion will surely kill thee, if they begin once to rage: He answered in this wise In deed, they will kill me, if they begin to rage, but thee, they will kill, if they once become sage, and in their right wits. For Demosthenes spoke for the most part to curry favour of the people, and his words were more sugared than salted, more delectable than profitable. Alexander the worthy conqueror demanded of the Athens men, certain ships to be given him. Forthwith they asked Photion his advise and counsel in this behalf: Surely, ꝙ Photion, my counsel is, that either by force of arms you vaynquyshe him, or be the friends of the vaynquysher. briefly he advised them to deny nothing unto Alexander, unless they trusted to withstand his malice with force of arms. ¶ Demosthenes. Demosthenes' the renowned orator of Athens, when he was spitefully railed upon of a certain fellow: Loo, ꝙ he, I am put in to a contention and strife; in which he that is superior is inferior, and he that overcometh is overcomen. Undoutedly in knavery he that hath the upper hand declareth himself the worst man. A poor woman had received of two strangers money to keep with this condition, that she should not deliver it again to the one without the other. One of them within a while after faith ning his fellow to be dead, came in mourning clotheses to the woman, & required the money. She thinking his fellow to have been dead in deed, delivered it. Forthwith cometh the other fellow and beginneth to sue the woman at the law. She being now put in utter despair, Demosthenes cometh to the bar, and thus defendeth the woman's cause against the demandant. This woman, good fellow, is ready to deliver the money that you delivered her to keep, but whiles thou bring thy fellow, she can not do it, for as thou allegest thyself, this condition was agreed upon between you, that the money should not be rebayled to the one without the other. By this witty answer he saved the silly woman, & eluded the conspiracy of the false harlots, whose purpose was to receive the same money twice. Demosthenes on a time sailed to Corinthe, where was Lais the fairest harlot then counted of all women in the world. He desired to lie with her a night But when she demanded an exceeding great sum of money for one nights lodging, he being thereat astonied changed his mind, saying: I buy not repentance so dear. Signifying, that after dishonest pleasures, repentance followeth at hand. Dionysius. DIonisius king of the Syracusans, when he perceived that his son, whom he intended to leave king after him, had defiled a citizens wife: Being therewith sore angry, asked his son, whether cuer he found any such thing in his father. Troth, ꝙ the young man, for thou hadst not a king to thy father: Neither thou ꝙ Dionysius, shalt have a king to thy son, unless thou leave these pagiauntes. When he perceived that his mother well stricken in age, coveted to mary again, He said: The laws of a realm, oh mother, may be broken, but the laws of nature can not. signifying, it is against nature an old woman past child bearing to mary again. A certain stranger came to his court, and said, he would secretly common with Dionysius, for he could show him, how he might know afore, when any went about to conspire treason against him. The king took the man unto him, and (all the company voided) bade him say on. Now, ꝙ the fellow, give me sir king an hundredth pound, that thou mayst be thought to have learned the feat of me. He gave the money and made as though he had learned it: marveling at the man's subtle devise. For this feigning was not a little profitable to fear his subgettes from conspiring his death. Demanded of a certain person whether he were idle. God forbid, ꝙ he, that this thing should ever chance unto me: Meaning that it was a right fowl thing for heads and ministers of common weals, not to execute diligently their office. But assuredly herein our most dread soveraygn lord king Henry the eight, may be a mirror and spectacle to all princes and other inferior officers. For who ever either more prudently, or more vigilauntly hath governed a common weal? When he hard that one of his sub gets had hid his gold in the ground, he commanded, it should be brought unto him. But after that the man un beseling a little portion of the gold went and dwelled in an other city and there had bought a piece of ground, the king called him home again, and restored unto him all his gold by cause now he began to use his riches and left to make a thing profitable unprofitable. An excellent player upon instruments he alured with great promises unto him, & bade him sing and play in the best wise he could, For the more coningly he played and sang, the greater reward he should have. When he had played before the king a good sort of days very curyously, and the king gave him nothing, he began to ask his reward. Why ꝙ Dionysius, the reward that I promised thee, I have faithfully paid. How so, ꝙ the fellow? there was not one penny given me. yes I have given thee, ꝙ the king, pleasure for pleasure, For I have no less delighted the with hope, than thou me with singing. The same Dionysius wondering at the exceeding faithfulness of Damon and Pythias: I pray you, ꝙ he, receive me also in to your friendship. For Dionysius had set unto the one a day of death, and when he desired leave for a few days to go home to his house to set all things in order, the other became his pledge upon this condition, if he returned not at the day set, his fellow should die for him. He came again, desiring rather to die, then to deceive his friend. The king not only pardoned the man whom before he had condemned, but also with great wonder desired to be the third friend amongs them. Dionysius this man's son was expul said his realm: So when one said unto him: What doth thy learning now help thee? Truly, ꝙ he, thus much it helpeth me, that I can easily bear so great a change of fortune. He died not for thought, he killed not himself, as other men be wont in this case but went to Corinth, & there taught a grammar school. Agathocles. AGathocles had a potter to his father. Now when he had conquered Sicily, and was proclaimed king: he was wont upon his table by his golden pots to set earthen pots, and showing them unto the young men, to say: Where before I made such pots (showing the earthen) now by my vigilaunce & prowess, I make such pots, pointing to the golden. He was not ashamed of his former state, but thought it more glorious, by virtue to win a kingdom, then by inheritance to receive that is left. Archelaus. KIng Archelaus, when at a feast one of his familiars, but somewhat unshamefast, begged a certain cup of him, commanded his servant forthwith, to give it to Euripides, which also was there present. When the other wondered at this deed Thou, ꝙ the king, art worthy to ask, and not to receive: but this man is worthy to receive without asking. Themistocles. THemistocles that noble captain of the Athenienses, being required of Simonides the poet, that in a certain matter he would give for his sake a false judgement, answered. Neither thou shalt be a good poet, if beside the measures of music thou makest thy verses, neither I a good ruler, if I pronounce any thing against the laws. His daughter had sundry wooers, but he preferred an honest man of small substance before a great rich young man. His friends marveling why he did so: I had rather have, ꝙ he, a man without money, than money without a man. Aristides. ARistides for his just and true dealing surnamed the righteous, administered the common weal, always trusting to himself only, not sekyug either counsel or aid of any other. He much abhorred felaushyps, lest he might be at any time inveigled by the force and power of friends to do any thing otherwise, than the tenor of justice and honesty required. Lord god how greatly did this man flee all parcyalytie and factions, which for none other thing eshued friendships, but because he would not by them be enforced to do any thing that were not right, or be constrained to abstain from that which he judged available to the common wealth. He was at variance with Themistocles, with whom on a time when he was coupled to go in embassage in to a strange country, as they were going: Wilt thou, oh Themistocles, ꝙ he, that in these mountains we lay down our malice & displeasure? For if thou wilt, at our return we shall take it again. He preferred the common utility afore his private affections. For of these commonly springeth all the destruction of man's life. When the men of Athens, were so sore stirred against him, that they went about to banish him, by a certain kind of condemnation, which they call led Ostracismus, because every man should write in a shell, the name of him, whom they would have exiled (for so commonly were men of great authority them banished) a certain man of the country unlettered brought him his shell, and desy read him to write Aristides name in it: To whom Aristides said: Why good fellow, knowest thou Aristides? When he answered no, but that it grieved him, that he should be called righteous, Aristides held his peace, and written his name in the shell, and so delivered it the fellow again. So myldly he bore his imuste condemnation. Certes, it was a right grave testimony of an innocent life, that of so great a multitude, there was none, which could say to his charge, any other thing, than the surname of a righteous man, which name yet he gave not himself, but his friends, yea the people themselves gave him it. When he should go into exile, he held up his hands to the gods, & besought them that they would so promise spear the matters of the men of Athens that Aristides should never come in their minds. For in things afflict and troublesome, the people be wont to flee, unto excellent wise and renowned men: which thing came to pass. For the third year after his outlawry, when Xerxes went about to invaden Athens, Aristides was called home again from his exile. At a certain assemble, wherein Aristides withstood, but in vain, the rea sons of Themistocles, departing away, with an open and clear voice he testyfied, that the matters and affairs of the Athenienses should never well prosper, ne go forward, unless both he and Chemistocles were cast in to preson. He desired rather to go to preson, then that for the debate and strife of two, the common weal should be hindered. What time he sat as judge to determine a certain matter, between party and party, and the one party to the enten he would kindle Aristides against his adversary, made rehearsal beside his matter of many things, which tother had spoken against Aristides, Aristides interrupting him said, Good fellow, let these matters alone now, & if he hath any thing hurted thee, speak: For at this present time I sit as judge to the and not to myself. Chemistocles said in a certain assemble where the citizens were gathered together, that he had found out a counsel, which highly pertained to the honour & dignity of the city, but the thing was of such sort that it might not be published and declared before them all. Here the people agreed, that he should disclose it to Aristides, and if he allowed it, they all would allow it. Now when Chemistocles had declared unto Aristides that he thought of burning the place where the Greeks ships stood (for so should it come to pass, that the Athenienses should be rulers and lords over all Grece) Aristides coming forth to the people, said, Undoubtedly nothing is more profitable, than the counsel of Chemistocles, but again, nothing is more unhonest than the same. Which voice when the people hard, they forbade Chemistocles to make any more words hereof. Assuredly here the citizens of Athens (for in them then was the governance of the same) showed themselves to be of a wonderful noble courage, in that they abandoned, and utterly refused profit joined with disworshup, and therewithal declared also, how great the authority of renowned virtue is in that they doubted not to commit the fortune of the hole comen weal, to the judgement of one man. Aristides was choson on a time, to be tresaurour of the city, which office when he had executed very purely and uncorruptly, yet he was accused of Themistocles, and condemned of extortion. But through favour of the most worshipful and honest citizens, he was not only released of the amer ciament, which was assesed upon him, but was appointed also again to the same office. Which by simulation even for the nonce, he so administered that omitting his former severity and roughness, he showed himself gentle and facyle, to such as loved to wax rich with the detriment of the common wealth. By whose labour it came to pass, that the people the third time with high favours assigned eft sons the same office to Aristides. Then spoke he and said: For the well executing of mine office you condemned me, and now because contrary to equity I have granted many things to the spoilers of the city, you have judged me worthy of honour. Certes, this man known, by what means he might grow in favour with the people, save that he had rather be righteous, then glorious. When Aristides being wrongful lie condemned to die, was led to exe cution, one of his enemies spat on his face: He did nothing else but wiped his face, and smiling said to the officer that went with him. Admonish this person, that hereafter he gape not so unmanetly. Pericles. Pericles' the Atheniense, to his friend requiring him to bear false witness for him, whereunto was knit an oath, that is to say, a perturye, answered: he would be his friend but unto the aultre. Signifying, that so far forth a man may do pleasure to his friend, as he go not beyond the bounds of religion and honesty. When the eclyps of the son suddenly chanced, Pericles seeing other very many, but in especial the governor of the navy dismayed and sore astomed thereat, with his cloak covered the governors face, and asked him, whither he thought this to be a strange token: when he answered no. what difference then is there, ꝙ he, save that the thing that now causeth this that kenesse is greater than my clock. Meaning full prudently, that by the coming between of the moon, the son is hid from us, even as the clock being cast between, letted the other men's sight, and that the thing which naturally is done, is no strange token, or such monstrous thing, as men should fear. Diogenes. Diogenes' a philosopher of the sect of Cynics, unto one which counseled him, that now in his age he should repose himself, and cease from labour, answered: If I ran in a running place for the mastery, should I when I were now near the gowle, flacke my running, or rather increase it? Rightly he judged that the study of virtue the nearer one draweth to his end, is so much the more to be enforced and hasted, because it is a great shame, then to ware faint and cold from an honest purpose. He dysalowed the madness of men, that would buy and cell things precious for lest, and again the vilest things for most: For an image or picture, he said, which was a very vile thing, was sold for moche money, where as a bushel of meal, which was a right precious thing, was bought for very little money. The image is nothing necessary to man's life, but without meal we can not live. Wherefore, ꝙ he, it were more convenient that meal were moche dearer than images or pyctures. The philoso pher esteemed the pryses of things by their natural use, where as the people esteemeth them by foolish persuasion. Alexander the great on a time came to Diogenes to see him, and thus he spoke unto him: I am come, oh Diogenes, to help thee, because I see thou lackest many things. To whom Dio genes made answer: Whether of us two is more needy, I which beside my scrip and cloak desire nothing, or thou which not contented with thine own realm, that thy father left thee, castest thyself in to so many hasardes, to get the a larger dominion, in so much that the hole world seemeth skase enough for thy insatiable cove tyse? The superstition of men that were feared with dreams, he thus mocked: The things, ꝙ he, that you do waking you nothing regard, but the things that sleeping you dream, you carefully and busyly search out. A certain rich man unlearned, but royally clad, he called a sheep with a golden fleece. When Diogenes saw the officers lead one, taken for stealing a cup, out of the treasury: Lo, ꝙ he, the great thieves lead the little thief. Would god this could not be truly spoken upon some christian officers, by whom otherwyles he is brought to the gallows, which have stolen the value of twenty pens, where they wax rich with great thefts or pyllages rather and extortions, without punishment. What time Philip king of the Macedonians had an army lying at Cheronia, Diogenes came thither, anon he was taken of the sowldiours, & brought to the king, which as soon as he saw Diogenes (who was unknown unto him) cried out angrily a spy, a spy. To whom Diogenes forthwith answered: In deed Phylyp, I am a spy, for I am come hither to espy thy madness, which not being contented with the realm of Macedon, by thy encroaching of other men's realms, puttest thyself in danger to loose both thine own king doom & also thy life. The king wondering at the man's frank speech, & bold language, commanded he should escape without any hurt to be done unto him. He said, love is the business of idle personnes: uless as this affection commonly assaileth those that be given to idleness and ease. So it cometh to pass, that whiles they loiter in idleness, they fall in to a thing most full of business, and yet in the mean season they do no good thing at all. He said, good men be the images of god: For as god is best, so it is his property to do well to all men, & to hurt no man. This image shineth and is espted much better in wise & good men then in carved or graven stocks and stones. For as much as god is without body. He said covetise is the mother city, and head of all evils. Not moche swerving from Solomon which calleth it the rote of all evils. Demanded, what beast hath the most venomous biting. If of wild beasts, ꝙ he, thy question be, a backbiter, if of tame beasts, a flatterer. For a backbiter outwardly pretendeth hatred, but the flatterer inwardly under the parsonage of a friend, hurteth moche more grievously. Demanded, what countryman he was, he answered, a worldly man. Signyfienge that a wise man, where so ever in the world he be, liveth in his own country. Diogenes was asked how he would be buried, Cast my dead body, ꝙ he, in the fyldes without pomp of buryalles. What, ꝙ his friends, to the fowls of the air and to wild beasts? Not not so, ꝙ Diogenes, but lay my staff by me, wherewith I may drive them away. How can that be? ꝙ they, thou shalt have no feeling A, nd how, ꝙ he, then shall their pycking and tearing hurt me, if I feel them not? To the redress of man's life he said, be requisite either faithful friends or sharp enemies, because the one do advertise, and the other reprove us: So either of them by diverse ways but a like be profitable, while we learn by them our defaults and vices. Aristotle. ARistotle the philosopher master to Alexander the great, was wont to say, that the rotes of learning were bitter, but the fruits sweet & very pleasant. Demanded, what thing waxeth soon old, he answered, thank. Meaning that the remembrance of injury sticketh very fast, but the memory of a good turn is go anon. He was accustomed to say, that three things be most necessary for the obtaining of wisdom, nature, doctrine, and exercise. When Aristotle was informed that certain lewd fellows had railed upon him. As long, ꝙ he, as I am not with them, let them beat me with whyppes, if that can do them good. signifying that those things ought utterly to be despised of a wise man, which do nothing hurt him at all, unless he thinketh himself hurted. Demanded, what a friend is, One soul, ꝙ he, in two bodies. He said that some men so spare, as though they should live ever, again, other some so spend and lash out, as though they should die within an hour after. When Aristotle was asked how moche the wise and learned do differ from the unlearned & ydiotes, he answered, so moche as the quick dyffre from the dead. Meaning that a man without knowledge is a block rather than a man. He said, beauty is of more strength & efficacy then any epistle or letters to set forth or commend a person. He had this often in his mouth. O friends, there is no friend. Meaning that there be many friends in name, but few or none in deed. He said, noman should either praise himself or dispraise himself, because the one uttereth a man's vain glory, & the other bewreyeth his folly. The same Aristotle aducrtysed men to consider and mark pleasours not coming but departing, that is to say, not before, but behind. For when pleasures be coming, with their painted faces they flatter us, but when they depart, they leave behind them repentance and sorrow. When one blamed him because he gave his almose to an evil man. I pytyed, ꝙ he, not the manners, but the man. Assuredly a good man succourreth also the wicked in necessity: For this duty we own, though not to the merits of him that is helped, yet to nature. Also it is possible he may be good, which now is evil. Thales. THales being demanded what is oldest of all, answered, God, why so? because he was without beginning. Demanded what is fairest of all, he answered, the world, for it is the work of god, and nothing can be fairer than it. What greatest? place, for it receiveth all: what swiftest? the mind, for it runneth through all the thoughts of man: what strongest? necessity or destyney, for it passeth all: what wisest? time, for it finds out al. He said there is no difference between life and death, because they be both natural alike, and death is no more evil than is the birth of man. And when one asked him, why he then died not? he answered again, even because there is no difference. For if I should rather desire the one than the other, so should I make a difference. Demanded what thing were hard, He answered, a man to know himself. Undoubtedly the people judged nothing easier than this. For we see other men's things better then our own, & every man is a flatterer of himself. Again when Thales was demanded what thing is easy, he answered, to give good counsel to an other man. When he was asked how a man might most easily bear his misfortune. If, ꝙ he, he would behold his enemies pressed with greater misfortunes. For many men by the contempla cyon of other men's felicity and wealth make their calamity more grievous unto them. When Thales was demanded how a man might best and most justly live: If, ꝙ he, the things which he rebuketh in others, he committeth not the same himself. Solon. SOlon the sage was wont to say that tyrants friends be very like unto casting counters, which be set at the pleasure of the caster of accounts, otherwiles worth many thousands, otherwiles very little, other whiles nothing. Demanded how it might be that lest wrong might be done amongs men: If, ꝙ he, they that suffer not the wrong will be as sore grieved therewith, as they that suffered it in dead for undoubtedly who so ever transgresseth the laws, hurteth not one con moner nor subject, but the common weal, as much as in him is. But now while when other be hurted, we (though we be common officers appointed to see due corretion for vices) either sit still or rejoice also thereat, without doubt we give audacity and boldness to very many to commit all kind of mischief, because either for foolish pity or for lack of Christian charity thinking the matter appertaineth nothing to us, we will not see the good laws of good princes executed upon offenders. Pittacus. PIttacus made a law, that they which committed any crime in their dronckenesse, should have double punishment. He allowed victories got without shedding of blood. For such as were got with moche blood of the citesens he judged no victories. He was wont to say to such as went about to be married. Equalem tibi ducito, Marry thy match or fellow. For he had learned by experience what incommodities commonly chance by over high marriages. Antisthenes. Antisthenes' the Atheniense being demanded what manner learning is most necessary, answered, to unlerne evils. For that thing is not only first, but also most hard. He said that virtue is a thing of works and that it needeth not many words nor moche learning. He said a wise man lived not after the laws ordained of men, but after the rule of virtue. Meaning that things be not therefore to be done or eschewed, because the laws bid or forbid the same, but because the self reason telleth, that this is honest, this dishonest. Again the laws prescribe not all things, but the rule of virtue teacheth everywhere what is ho nest, and what otherwise. Certes, a constrained virtue is no virtue. ¶ Anacharsis. ANathacsis the Scythian said, that a vine beareth three cloisters, one of pleasure, an other of drunkenness, the third of displeasure. signifying, that a moderate using of wine is pleasant, because it slaketh the thirst, a larger using gendereth drunkenness, & most large use of wine causeth strife, murder, and diseases. A certain man of Athens upbray dead him, because he was a Scythian born. My country, ꝙ he, is to me a reproach, but thou art a reproach to thy country. Demanded what in a man is the worst thing, and what the best, he answered, the tongue. Meaning that the self same part of a man bringeth most utility, if it be with right reason governed, and again is most perilous and hurtful, if otherwise. This Anacharsis was accustomed to say, that it were better for a man to have one friend moche worth, then many friends nothing worth. He was also wont to say, that laws be like spiders webs, wherein the weakest and most feeble beasts be chat ched and stick fast, but the strongest break out. So laws do by nde the poor and mean people, but the rich cobs escape unpunished. ¶ zeno. ZEno Cittieus to a certain young man which was always prattling, said, I trow (good fellow) thy ears be fallen into thy tongue. Declaring hereby, that it should be a young man's property to hear moche & speak little. Demanded what is a friend, he answered an other I signifying that an entire and hearty friend no less loveth his friend then himself. King Antigonus to such as won dered why he made so moche of zeno, answered, because where as he hath received much of me, yet he liveth never the softer a life. When he hard that he was dead, he syghed, saying: What a looker and examiner of my life have I now lost? Forzeno was a man of most sharp tugement, & most far from all flattery. Zeno was a man of most sharp judgement, and most far from all flat rye. Zeno had a bond man which imbeseled away certain things from him: he commanded he should be whypped: When the bond man excused himself under this colour saying, It was his destiney that he should steal: which destyney it lay not in him to withstand. It is also, ꝙ zeno, thy destiney to be whypped. The servant alleged the necessity of destyney to the excuse of his fault, zeno returned that necessity also to his punishment, that that was also his destyney. A young man whose tongue never stinted babbling, he took up with this proper saying: For this purpose we have two ears & but one tongue, that we should hear very much, and speak very little. ¶ Cleanthes. Cleanthes' was so desirous of lernyng, being a very poor man that he was glad to draw & carry tankards at nights and marninge, to the|intentintent he might get wherewith to find himself to school in the days. In so much that on a time he said to his familiars, when he had got a little money, by such occupations, and throwing it down. Loo Cleanthes is able to find at school an other Cleanthes, if him lusteth. When one did hit in his teeth, that he was very fearful. Therefore, ꝙ he, I sin very little. Undoubted lie such fearfulness is good, which frayeth men from fowl things, and maketh them ware and circumspect. When he reasoned with a certain young man, whom he saw, was not very attended, ne ready to hear him: He asked, whether he perceived what he said, when the young man said, yea, why then, ꝙ he, perceive not I how thou dost perceive. ¶ Isocrates. ISocrates the Rhetoricien, who was so fearful and tymorouse of nature, that he durst never make oration openly in presence of the people, being demanded why, sith he himself was not able to make air oration in an assemble of people, he yet taught other: Because whetstones, ꝙ he, themselves can not cut, yet they make knyfes and weapons sharp & able to cut other things. Demanded, what manner thing is rhetoric, he answered, To make of little things great, and of great things little. When Isocrates saw one Sopho cles the writer of Tragedies following after a very fair person, with whose beauty he was taken in love: he said. O Sophocles, a man ought not only to keep his hands continent, but also his eyes. A saying, truly, not unworthy for a christian man. Philoxenus. PHiloxenus on a time being at supper with king Dionysius, when he espied that a Mullette fish of an exceeding bygnes, was set at the kings mess, where as a very little mullette was set before him, he took the little mullet and laid it to his ears. At which deed when Dionysius the king had great marvel, and demanded the cause, why he so did: In my hands, ꝙ he, is Galatea, concerning whom, I fain would have asked certain quetyons of this fish. And he saith, he knoweth as yet little or nothing, by reason of his tender age, but he hath a great grandfather he saith, which lieth now in your dysche, who can tell very moche of the matter, if I might talk with him. The king being herwith delighted, and made merry, sent him his Mullet. ¶ Here endeth the first book. Londini in aedibus Richardi Taverneri. Cum privilegio, ad imprimendum solum. The second book of the Garden of wisdom, wherein are contained witty, pieasaunt, and net sayings of renowned personages collected by richard Taverner Anno. M. D. XXXIX. Cum privilegio adimprimendum solum.