The second book of the Garden of wisdom, wherein are contained witty, pleasant, and net sayings of renowned personages collected by richard Taverner  
Anno. M. D. XXXIX. Cum privilegio ad imprimendum solum.   

¶ richard Taverner to the gentle readers.  
I Confess myself a debtor unto you, gentle readers, in that I promised in my former book to add the second Assuredly, although I have marked that this argument of writing is not ingrate unto you, as well for the variety of the matter, as for the sharpness of the sentences (for which consideration they were called of the Greeks Apophthegmata, that is to say, short and quick speakings) yet for my sundry occupations where with I am diversly interrupted, I shall not be able to make my promise good, namely, in such sort as I may satisfy, either your expectation, or mine own. Wherefore I must desire you, not only to pardon mine incondite and gross phrase, on which ye shall happen to stumble, but also to wink at the confuse order herein. For order in this book, I protest, I keep none, but according to the proverb that first cometh to the hand that I writ. And thus far you well, and see ye favour mine honest endeavours.   

¶ Here followeth the second book of the garden of wisdom containing witty and pleasant sayings of renowned persons, select by Richard Taverner.  

¶ Of Achilles.  
A Chills was asked of Ajax which were the greatest & hardest labours that ever he took upon him. He answered, those that he sustained for his friends. Again Ajax asked him, which were the most pleasant labours, that ever he suffered, He answered even those same. Meaning hereby, that a noble and worthy parsonage adorned in deed with heroical virtues, brenneth with a certain wonderful desire and lust, to further the common weal, with which desire being pricked and inwardly, tickled he valiantly ventureth upon most high and jeopardous matters, nought regarding his own private weal, but his countries utility and benefit. When with this noble courage with this ardent zeal and stomach he is thus rapt, doubtless no thing is sweater, then upon things most diffycile and weighty to enter prise and to go through in, even as unto a musicien nothing can be more pleasant, than the most cunning exercises of his art   

¶ Alfonsus' king of Arragon.  
A Certain knight had ryottously & prodigally wasted all his patrimony & lands which were very great, and moreover had indebteh himself exceedingly moche. His friends in the court were suitors to the king for him, that at least his body might not be imprisoned for his debts. Alfonsus' maketh them this answer. If he had bestowed this so great riches either in the service of me his prince or upon the common weal of his country, or in relieving of his kynsfolkes, I could hear your suit. Now sith he hath spent so great substance upon his body, it is meet, that his body suffer for it. Let this be a lesson to all prodigality's children to pluck back their feet betimes ere all be wasted, least if they do not, they hap to be served as this wise gentleman was.  
When he herd say, that a certain king in Spain should say, that learning was not comely for princes and noble men, he made an exclamation and said, this was never no man's voice but an ox's. Assuredly although perchaunche all kind of letters be not meet for princes: yet the study of God's laws, the political sciences, moral letters, and the reading of Chronicles be so necessary unto them, that without these, it shallbe very hard for them, to furnish and discharge the offices whereunto they be appointed.  
He was accustomed to say, that wedded persons may thus pass over their lives quietly and without complaynynges, if the husband become deaf, and the wife blind. signifying, that womankind is much subject to the sickness of controversy, whereof undoubtedly springeth great variance & plaints. Again, that the husband is very sore noyed and grieven with the jangling and unquiet tongue of the wife, which grievance he should lack, if he were deaf, neither should she be vexed with the suspicion to be made Cokequen, if she wanted her eye sight. But to this commodity may wise men & women without detriment & blemish of their body very well attain, if the husband will not hear that he heareth, nor the woman see that she seeth.  
This king Alfonse was wonderful courteous and familiar with all that resorted to his court. Wherefore on a time certain his special friends counseled him to beware, lest his overmuch familiarity might bread him contempt, & of contempt might ensue great peril, and consequently destruction to his person. He answereth. Nay, it is more to befeared, lest severity and roughness get us the envy & grudge of our commons whereupon hangeth a greater peril of destruction, than upon gentle behaviour.  
When one of his knights was always craving somewhat of him & nevertheless forthwith lasshed out again what soever he received at the kings hand: verily ꝙ the king, if I would continued to give the such things as thou askest, I should sooner beggar myself than enrich the. For he that giveth thee, doth nothing else but pour water into a bottomless tub.  
Demanded whom of his subjects he had most dear unto him, he answered, those that fear rather for me than me. He meant, that those only be the hearty friends, which rather love their prince, then fear him.  
Also when he was asked whether he was more bound to his books than to his weapons or arms, he answered: Out of my books I have learned both arms and the laws of arms knowledging by this saying that he might impute all together unto learning.  
This King Alfonse delighted much in his cognisance, which was a Pelecane digging her breast with her bill and launching out her own blood to feed therewith her young. To this picture he added this inscription Pro lege & pro grege, that is to say, for the law and for the flock. signifying, that a prince ought with a noble courage to venture upon all dangers, aswell for the defence of his people as for the advancement of true godliness & religion.   

¶ Of Athanasius.  
AThanasius was an invincible defender of the catholic troth, whom because the most pestilent sect of the Arriens could not overcome with scriptures & arguments, they had conspired to lay felonious crimes to his charge, & so to put him down. Wherefore through their malicious suggestions they had so kindled the emperor Constancius against this most godly bishop, that he straight awarded out his commission unto such as they them selves named, to sit upon him. Two principal crimes were laid to his charge, the one was, that he had ravished a woman, the other, that he had cut of, a dead mansarme to serve for enchantment. For the proof of the first, they had hired a woman, to give evidence against him that he had ravished her. For the probation of the other crime, they had gotten one Arsenius sometime Athanasius lcctour, which for fear of the bishops chastening, whom he had offended was fled away from him. This fugitive Arsenius the Arrians had hid out of men's sights for a good space to the intent it might be the better believed that he were dead. Nevertheless this Arsenius when he had learned thoroughly what they had in hand against his old master, whether he abhorred their detestable conspiracy, or whether he was desirous by this occasion to come in favour again with his bishop, privily by night stead his way out of the secret place where he was hidden, and arriving at tire came to Athanasius, unto whom he opened all the matter. Here this noble prelate as he was passing holy, so also being of a right sharp wit (for according to the lords commandment he had joined the simplicity of the dove with the prudence of the serpent) he gave Arsenius in commandment to hid himself, till time he should be called forth for the purpose. To be short, the council is assembled, the commissyonred, the woman appeareth, the bier of a dead man to the terrible sight of all that were present is brought in, a dead man's arm cut of being laid upon the bier, is showed forth. men's minds were stricken at the sight hereof with indignation and hatred. For who would have thought that these things had been feigned, namely of priests? The woman which had her lesson ready taught her before, beginneth to tell, how on a time she harboured this bishop athanasius in her house, and how in the night season when she suspected nothing les than any such matter, she was by him ravished perforce. Athanasyus was brought forth to make answer to this accusation. Here Athanasius of an exceeding pregnant wit, secretly warned Timothy his pressed to counterfeit him & make answer in his stead to the woman. For he perceived full well that the woman knew him not so much as by sight. When she had ended her accusation, them thus beginneth Timothy in his masters name Sayest thou, woman, I had ever carnally to do with the & that also by force? Yea even thou, ꝙ the woman, thou I say if thou remember'st in such a place at such a time diddest forcybly ravish me. Some of them were ashamed seeing the woman's slander thus so easily detected and avoyeded. Yet nevertheless they did not acquit Athanasius neither punish the woman for her slander, because the self same were his judges and his accusers. They came than to tother crime loo, say they, this matter is to plain, here ye see the arm of Arsenius, which to what purpose it was by thee, cut of, declare thou Athanasius unto us. Here with like sharpness of wit the prudent bishop asketh them, whether they ever well knew Arsenius. Some of them make answer they knew his face very well. Athanasyus desireth leave to send for one that he should have need offor this matter. They granted him. To make short tale, Arsenius is brought forth, & his face discovered, Loo ꝙ the bishop here is Arsenius a live, behold his right arm, behold his left, hole & sound, now how yonder arm cometh cut of, declare you. Let this example of this most holy liver admonish us to fence ourselves against the wily and crastye foxes with columbine prudency, for all hazards and chances.   

¶ Sigismond Themperor.  
THe emperor Sigismond had in his court many years a servant, upon whom he never bestowed any notable benefit for all the service he did him. On a time as th'emperor road through a water it chanced his horse to stolen. At which thing his old servant laughed & said to his companions riding with him before th'emperor, that th'emperors horse had like property with his master. Themperor by chance hearing this, asked what he meant, Marry, ꝙ the servant. As your horse by his stalling addeth more water to the rywer where is already abundance of water, even so doth your Majesty. For to such as be wealthy already & flow in riches ye give more riches. Here th'emperor perceiving he was closely touched of illiberatye, in that he never rewarded his old servant with any worthy benefit, answered in this wise. Assuredly, I never wanted a good will to further & advance my friends and trusty servants, but ye must consider that gifts of princes happen not always to them that have deserved them, but to such only as the fatal providence of God appointeth. And this God willing, shall I evidently declare unto thee, so soon as, my business dyspetched, I shall have gotten any opportunity and leisure. A while after, leisure to his desire obtained, he commandeth two boxes of like fashion and proportion to be brought forth, he filleth th'one with gold, tother with lead of like weight, he biddeth his said servant to choose whether box he would. The servant peysing now this, now that box, stricken with great perplexity which he might best take, at last chase that which contained the lead which when he opened & saw that lead, thou seest now, ꝙ Themperor, that the fault is not in me that thou were not amongs other promoted of me, but in thy own misfortune. Declaring hereby very prudently, that the happy success of things only chanceth unto men from God above.  
This Emperor being much praise worthy for other things, in this one thing was exceedingly to be commended, that like as his self loved the knowledge of tongues and of good letters, so he always studied to advance and promote men that excelled other in learning. For which thing when he was blamed of certain princes of Almaigne which hated good letters, that he so exalted men of low birth for the commendation of learning: Why, ꝙ he, should I not love such as nature would have excel the rest of men? The Almains do attribute very much to nobility of blood. But the prudent Emperor observed, that in learned personages was a thing of much more worthiness & nobleness, then in stocks. They have the walls of their houses portered with arms, with conisaunces, and with the images of their ancestors, learned men have their mind furnished and decked with good disciplines. Wherefore, as by nature the mind is more excellent, then the body, so the ornaments of the wit be far fairer, than the badges of outward nobility. He that hath nothing else, than the arms and images of his ancestors, in opinion is noble rather than in deed. But who so is adorned & decked with virtue, from whence floweth also that vulgar nobility, hath the true and unfeigned nobility. The truth of this matter declareth to all the world the most noble king Henry the eight, who to the most royal nobility of stock hath also joined the most true & very nobility that is to say renown of learning, of prudence, of grave judgement meet for so noble & magnifycent a prince. Would god all other noble men of birth would take example of his Majesty to purchase unto them this renown.   

Plotinus.  
PLotinus a philosopher was desired by a certain painter named Amelius that he would suffer him to porture & draw out the form & picture of his body. The philosopher would in no wise suffer him saying: Is it not enough for men to carry about with them these images (pointing to their bodies) but they must also leave behind them to their offspring and posterity the images of their images to be looked and gazed upon? This panym philosopher judged with Pythagoras, that man's body is but a sheath or case as it were of the mind, which after a manner it expresseth and resembleth, and that he seeth the lest part of man, which seeth and marketh nothing else but the body. Assuredly though pictures, as well of the living as of the dead do offentymes stir and move the dull mind of man, yet it can not be denied, but that pictures or images of the body without records and monuments of the mind to put men in remembrance of the noble virtues of such as be represented by the images, be much more hurtful, then profitable. Images of saints be lay men's books I grant, so that lay men be taught and instructed, what great faith in Christ, what example of good living, what patience what bearing of Christ's cross, they had, that be resembled by those images, while they were conversaunts here in earth.   

¶ Cyrus the elder.  
CYrus king of Persia was wont to say that no man ought to take upon him to rule other unless he were better, than those whom he took upon him to govern. Meaning, that this is the principal office and function of a prince, to force for others, and to counsel for the public profits and commodities, but this can not be done, whiles he surmount & excel the rest of men in wise doom, in vigilauncie, in honesty, holiness of mind in godliness. Now it is not the birth of man that bringeth this to pass, but right institution, good letters, experience of things.  
When the Persians, because their country was hilly and rough, coveted to change it with a champion & more gentle soil, their king would not suffer them, saying, that even as grafts & sedes be, so be the manners of men changed according to the nature of the country. Meaning hereby that he would have hard men, painful and such as should be given to labour. For a delicate and fyrtyle region gendereth delicate and slothful persons.  
Cyrus' abstained his eyes from beholding of the fair lady Panthea. And when Araspus' said unto him, that the woman was of an excellent beauty, and worthy for the eye sight of a prince, the king answered: Even for this self cause O Araspus' we ought the rather to abstain from looking upon her. For if now I obeying thy counsel should resort unto her while I am as yet at leisure, perchance she mought so persuade me that I should repair often unto her yea even when I should have no leisure, and so be fain to sit still by her side, my serious business and affairs neglected. Featly he shifted away the argument that seemed lasciviously to entice a king or ruler to love a beautiful woman, from loving such. Let christian magistrates and rulers take here an wholesome document and lesson of a pamym prince, sensuality set a part, earnestly to remember their function and office whereunto they be called of god almighty, & unto whom for the same they shall render just accounts, be they now never so halt and careless.   

¶ Artoxerxes.  
ARtoxerxes King of Persia surnamed the mindful, when a certain poor man presented him with a very great apple, he received it exceeding thankfully, and said: Now in faith this fellow seemeth to me to be such a person that if a man would commit a city to his keeping, he could make it of a little a great one.  
At an other time a certain other uplandish man perceiving that diverse men brought diverse presents unto the king, & having none other thing to present him with, he took out of the next river both his hands full of water & with a cheerful countenance offered it unto the King. The king herwith being delighted, commanded a pot of gold to be given him & rewarded him furthermore with a great sum of money. Let other nations wonder at this Artoxerxes. English men which have king Henry theygt to their Sovereign Lord think this but a trifle to his incomparable humanity.  
When Adides Japson had railed all at large very despitefully upon the king with unfytting and opprobrious words, the king thus farforth revenged him, he pronounced by the captain of his guard, that it was leeful for Japson to speak upon the king what he would, but again it was leeful for the king upon Japson both to speak and to do what he would. Truly we are very straightly charged by god's commandment in no wise to rail nor gest upon our ruler's forasmoch as they represent unto us the parson even of god himself. Yea & he adorneth them with the honourable title of his own name calling the Gods.  
When Artoxerxes being on a time put to flight, & all his provision of victuals taken away, was fain to eat dry figs & barley bread, O Lord, ꝙ he, from how great pleasure have I hitherto been kept back? Here the king proved it true that Socrates the witty Philosopher was wont to say. Optimum condimentum, fames, that is to say, hunger is the best sauce. Assuredly nothing better savoureth meats & drinks, than hunger and thrust, beside that it is both most wholesome to the body and most profitable to the soul. For surfeit and drunkenness not only cast the body in to sundry maladies and sicknesses, but also do distemper the mind, make man no man, but worse than a brute beast, and (that is worst of all) bring gods most terrible curse and displeasure upon him.  
The same Artoxerxes being on a time very sore pressed with thirst & in manner lost for lack of drink, Peribarzenes his chamberlain seeking about for drink and not finding any other, brought at last from a shepherd a greasy bottle of water not all of the clearest. This water when the king had drunk quite and clean up, being asked whether that drink liked him well, he called God to witness, that he never drank wine more pleasant, then was this water, nor never water, were it never so pure, more sweet than this seemed. And afterward, the king espying the shepherd in his court, which had given him this water, made him of a poor shepherd a rich gentleman. Such a thing it is to give a benefit in time.   

¶ Orontes.  
ORontes son in law to king Artaxerxes, when the king was grievously displeased & angry against him, he was not only utterly rejected & thrust out of the court, but also condemned. Which exceeding unkindness did not a little vex him. At last considering the mutability and unstableness of men's things in the world uttered these words to such as stood about him. O friends take heed of the brykylnes and slippery change offortune, trust not the flattery of the world, name lie of the court. For like as the fingers of auditors when they cast accounts can lay otherwiles an in fynite number, & otherwiles again but one, even so the friends of kings now can do all, and now nothing. Here ye shall note that in old time they made their accounts with their fingers, as now with counters.   

¶ Duke Memnon.  
WHat time the valiant capitain Memnon held wars against the great Alexander on the behalf of Darius' king of Persia, it chanced that a certain hired sowldiour in the army of Memnon made very moche railing upon king Alexander. Memnon hearing him, laid him on the pate with his spear and thus rebuketh him. I give the wages, sir knave, and meat and drink to fight with Alexander and not to rail upon him. Let christian men at least way take example hereby, to leave their fowl and detestable railings far unworthy for such as profess Christ'S doctrine, that forbiddeth us to call our brother but fool. Some we call Pharisees, we beknave, we defy as naughty papists with other like opprobrious words, unmeet for christian men's ears, but as for to fight against them, and to confound them with pure doctrine and good living, that we will not. Again other some, we beheretike, we call Lutherans, and all that nought is, but to show them charitably where they err, & rightly to instruct them, we will not.   

¶ The Egyptians.  
THe Kings of Egypte, according to the custom of their country were wont to take an oath of such as were made judges, that although the king himself would command them to judge any thing that should be against right & equity, they should not judge it. So greatly they thought it expedient for the common wealth, that the people should have just judges. But how can that people have just and incorrupt judges, where (as is reported) the prince selleth the office and power of judging for a great some of money.  
In England thanked be God, in the judges of the law there is as little corruption as in any other region. And if any default in this behalf be, it is sooner in inferior courts, where the judges be appointed not by the Kings Majesty, but by others, amongs whom if any corruption were found I would wish, for the terrible example of other they might be served as a certain judge of whom I shall now make relation.   

¶ Of Cambyses.  
Cambyses' King of Persia was otherwise a very wicked and cruel tyrant.  
Yet there is no prince of so disperat an hope of so naughty a life, but that at the least way otherwiles doth some ho nest act. For god's property is, to garnish & exornate the office of the magistrate & rulers, & he causeth, that for the conservation of civil governance in the common weal, sometime excellent and profitable works be of necessity done of them that bear rule. But to my purpose, Cambyses in all histories is commended for this one fact, for which no doubt he deserveth praise. In the former part of Asia he had a deputy named Sisam nes, now he was credibly informed that this Sisamnes being corrupted with bribes & rewards, had falsely judged against the kings laws & against good right & conscience. The matter being examined & found true, sorthwyth he commanded he should be put to death, and that the skin of his body should be plucked of, & laid over the judgement seat, where he gave the false judgement, & in his room he did set Dtane the said judges son to succeed his father in office which was admonished by contemplation of his father's skin, that he should succeed him also in like kind of punishment if he followed his father's steps.  
This example teacheth them that bear office & rule to remember, that god suffereth not injustice nor injury unrevenged. But for asmuch as I have entered to speak of Cambyses, which otherwise as I have said, lived a very tyrannous & wicked life: I think it here good to report certain his notorious crimes and his end, to th'intent all rulers, what so ever they be, may take example at him, to fear God, to preserve the common weal, to execute justice and judgement, to use their subjects as men and not as beasts. This Cambyses began to reign, after that Cyrus his father had made his voyage against the Scythians. And albeit at the beginning he subdued & conquered Egypte, yet anon he forgot all goodness and degendred quite & clean from the renowned & excellent virtues of his father Wherefore when Prexaspes one of his chosen counsellors advertised him very freely and said unto him, that the Persians praised him very much, but this one thing disposed them, that he was so subject to the vice of drunkenness, anon he commanded the chief estates & lords of th'empire to be called together, and asked of them, whether in any thing he were worthy to be reprehended? They espying how thankful & plausible a thing flattery is, answered, no, but that in virtue & prowess, he also excelleth his father Cyrus, forasmuch as unto his empire and dominion he had gotten by way of conquest the kingdom of Egypt. But contrary wise Croesus a worthy lord, unto whose cure and governance Cyrus had tommytted his son Cambyses to be instructed and brought up in honesty and virtue, by cause he would merrily, as much as might be borne, abate the kings pride, answered, & said, that Cambyses might not be yet compared to his father Cyrus, forasmuch as there is not yet begotten such a son of him, as Cyrus left Cambyses. This thing then, as featly spoken, pleased the king welynough. Thus the counsel being parted, when none of the lords had blamed any thing in him, he commanded Prexaspes to be called afore him, & bade him bring unto him his younger son. For he would declare, how well he could seem sober even when he had most of all drunken for he said he would even when he were drunken with his bow shoot at Prexaspes son, & if he might with his arrow strike through his heart, them it might be judged, that in the mids of his cups he wanteth not the practise of counsel, & judgement of reason. If not, that he were worthy to be called a drunkard. To be short, when Canhyses had thoroughly washed his brains with wine, he shot at the child as at an appointed mark, and striking him through the heart, he commaunnded it should be cut out, and so he showed it to the father Prexaspes, saying, that the child's heart was well it, wherefore he mought esteem full well hereby, that he was no drunkard. So barbarous, so savage, and so tyrannical manners, doth drunkenness bring upon the minds of men, although they were before rightly institute and brought up, like as it is no doubt, but that king Cambyses was at the beginning in his youth brought up in most honest manners. And albeit this drunkard was not ignorant of the feat of shooting, yet in the mean season he could not use the right counsels of reason, but lacked those virtues which be wont to allure men unto gentle sobriety & to the study of honest renown. Such manner exemples must be proponed unto young men, which for the most part be given to the foul vice of drunkenness for what end followed of these manners, a little hereafter shallbe dedared. He murdered also his own brother smerdis, whom he privily caused to be put to death, lest he might at any time be king. Furthermore he took to wife his own sister german, whereas nature abhorreth from such kind of copulation. Now it befell so, that when king Cambyses sat at a feast with his sister the queen, for their sport and pleasure he set a young lion and a very eager dog together by the ears, so when the lion in strength and fyercenes had prevailed, an other dog no les fierce, brasting his bands wherewith he was bound did help the dog his brother & vanquished the lion. The king was exceedingly delighted with this sight for the faithfulness of the dogs between themselves. But by the same fact the queen being moved began very largely to weep and pour out tears and to water her tender cheeks. The king took this her weeping very heavily and demanded of her the cause of her sorrow, she answered in this wise. Certes, my dear husband and brother, even so great a feythfulnes might have chanced unto us of our brother as we see here between these two dogs that be of all one litter. The king grievously taking this answer, commanded she should forthwith be taken out of his sight and put to death. But such manners could not long have success. For God speaketh in the scripture. Blowdy men and wily shall not finish half their days upon the earth.  
Wherefore not long after, with a grievous vengeance, God plagued him. For as he was coming out of Egypte in to Persia, when he should mownt on horseback, his sword fell out of the skaberd and sore wounded him in such wise that he died of it. This example testifieth, that god will not long suffer tyrants to reign. For not long after the death of Cyrus above the space of one year lived Cambyses, neither left he any heir of his kingdom.   

¶ Of Darius' king of the Persians.  
After the death of Cambyses, the chief lords assembled together and began to consult, whom they might best make their head & king. Seven were appointed to deliberat upon this most weighty matter. first, stood up Otanes, & counseled, that no more kings should be chosen, but that by league and sure confederacy made between them, all the lords might rule alike, so should liberty be maintained and kept one every side and every man at freedom. For before, it was well proved by examples, that where one man is Lord of so many, and so great things, he may easily be to proud and haughty, and soon grow out of kind and degendre unto tyranny, even as now of late it was seen of Cambyses.  
After him stood up Megabysus, which disallowing this counsel of Otanes, affirmed, that such liberty was moche more hurtful and pestiferous to the common weal, than tyranny should be. For noble men and cities if they lack a lord and head they can not but abuse this liberty unto private affection and lust. But to th'intent no such thing should ensue, his counsel and advise was, not to choose some one King, but to appoint certain noble men, with whom might always remain the title, prerogative, and right of the Imperial power.  
The sentences of these both, the third lord named Darius disallowed & counseled to choose one king. For albeit in this kind of governance like as in all other human things, many and great incommodities may chance, yet no rule, no governance is so stable, so sure, as is a monarchy that is to say, where one ruleth in whose hands is put the charge of the hole kingdom. verily albeit these three counsels be all both honest and good, yet if they be compared together, sure it is, that nothing can be found either fairer or more profitable than the governance of one person called a Monarchy, for as much as it most resembleth the divine and heavenly kingdom of God. Furthermore it can not be, that concord can long be kept amongs free princes & cities, or there, where to the administration of a most ample and mighty empire, be a sort of lords chosen in am of one King, and that because of the diversity of most grave and wyghtye affairs, which ever among, in so large a dominion should chance, upon which the princes should not ever agree within themselves. Besides all this, there should not want also amongs these self princes an inordinate study and desire of dignity & dominion above the rest, over whom some one would labour to have power as over his subjects or iferiours. And these were in effect the causes, which Darius brought forth for the prove of his purpose, unto which the other four princes subscribed, and so at last it was determined after the old usage to choose a king. But least any dissension might arise between the seven princes, they thought it best, to commit the lot of the election unto God. It was a greed upon, that upon a morning very early the princes on horseback should meet together at a certain place, & that he whose horse first neighed, should be forthwith proclaimed king. The princes returned every one to his home. Darius showed the counsel and determination of the princes unto the Stuard of his house, who forthwith took the matter upon him, to bring his lords purpose to good pass. Wherefore the evening before the day appointed, he bringeth his lords horse and a mare unto the place appointed, and there committed the horse and mare together, to th'intent, that the next morning, the place known, the horse might for desire of the mare, which then should be absent, neyghe according to his property.  
The morning ensuing, according to th'appointment, at the hour prescribed, that said princes do march forward on horseback unto the said place. They were not sooner there, but loo forthwith Darius horse beginneth to neyghe, and that they should not doubt, but it was the divine providence of God to have Darius to their king, incontinent in an open and clear wether without any manner tempest, it both lightened and thundered while the horse neighed. By and by the other prince's leaping of from their horses exhibited unto Darius' kingly honours, and saluted him king. Thus by this accasyon was Darius advanced to the kingdom and empire of the Perssans, which he afterward with high praise administered.  
King Darius was wont in praise of himself to say, that by wars & adversities, he was made the wiser and more prudent. certainly, though this be commonly true, for experience is mother of prudence, yet such prudence & wisdom cost the common weal much. Wars for defence of the country be necessary & much to be preferred afore cowardly peax & quiet. And again, I grant, such troubles and storms do engender wisdom and experience of things. But doubtless, out of the case of necessity far better it were and also much more godly, to fetch wisdom out of wise men's books, then to gather wretched prudence with experiments and such hazards as put the hole country in danger.  
The same Darius, when he had imposed laid & a tribute upon his subjects, he sent suddenly for his collectors, and asked them, whether the tribute which he had assesed, seemed to grievous and overchargeable to the commons. When they answered that it seemed mean and indifferent, he commanded they should demand but the half of that which was assessed. The prudent king in deed intended at the beginning to have had no more. But if he should have taxed them forthwith at no more, he perceived they should not have been so well willing to have paid it, as they were now, when he assesed them at the double and after released them of the one half.  
When this king had cut a very great pome granate, one asked him, of what thing he would wish to have so great a number as there were grains or kernels, he answered, of zopyres. This zopyre was the son of Megabyses, which was one of the said seven princes, a very good man, & a right trusty and assured friend to king Darius. signifying by this, that to a king nothing ought to be dearer nor more precious, than good & faithful friends. This zopire did cut of his own nose & ears, & so, not be ing acknown whom he was, fled away, like a fugitive person, unto the babylonians, which at that time were at mortal war with king Darius, feigning that he was most cruelly hand led of Darius. The babylonians believing him, & being persuaded by his colourable words, that his tale was true, espying him a very wise & hardy man, made him one of their chief captains. He seeking his occasion, delivered up the hole city of Babylon unto Darius. After which feat, Darius was accustomed oftentimes to say that he had rather have one zopyre hole & sound, them to conquer an hundred Babylones Babylon at that time was a city most flourishing, & flowing full of all richesse, yet preferred he one friend, afore an hundred Babylones.   

¶ Of queen Semiramis.  
SEmiramis queen of the Carians which is chronicled to have builded Babylon, caused to be written upon her tomb this saying: What king so ever shall have need of money, let him open my grave & take so moche, as he will desire. Darius after he had won the city, giving credit to the title, with much ado at last removyug away the great stone, wherewith the grave was covered, money he found none at all, but on the other side of the stone, he found this inscripciou. Unless thou hadst been an evil man & with money unsatisfyable, thou wouldest never have moved the graves of the dead.   

¶ Of king Xerxes.  
Between Xerxes' the son of Darius and Arimenes his elder brother but borne afore Darius was chosen king, was great strife, who should be king. So when Xerxes had knowledge, that his brother was coming from the country of the Bactrians, he sent unto him rich presents and to them that bore them he gave in commandment that they should say in his name thus unto his brother. With these rewards thy brother Xerxes at this time honoureth thee, but if he may be onesproclaimed king, thou shalt be with him the chyfest of all other. Arimenes' assuaged with this exceeding humanity, left his contention, & his brother being now pro claimed king, forthwith he saluted & honoured him as king and moreover did set the crown upon his head Again Xerxes the king for his part gave him the next place unto him. Ye shall read a like thing of Jacob & Esau in the book of Genesis.  
This king being sore aggrieved with the babylonians, because they traitorously shrunk from him, & renounced him for their lord: after he ones had brought them under again, forbade them to bear any more weapons, and further commanded they should sing at the lute & shawms, keep harlots, haunt taverns & alehouses and use wide & long garments, to th'intent that being molifyed & made effeminate with pleasures, they mought no more study to fall away from their lord. By this prudent fact of a panim & heathen prince we be taught, what is the success of delicate and voluptuous living.  
When he saw all Hellesponte full of ships, and all the see coostes and plains of Abydon, filled with men, he boasted himself to be blessed and fortunate, that he had so great power at his commandment, and anon he wept a good pace. Artabamus the kings uncle wonderyng at so sudden change, asked the cause. Then xerxes the king thus answereth.  
Oh uncle, a right deep thought entereth my mind, how short man's life is, sith of so passing great a multitude of men that I now see, within an hundred years not one shallbe left a live. Undoubtedly if man would thus consider the shortness of his time, and in what state God hath set him here in earth, he would not run so headlong to all kinds of mischiefs. This Xerxes what time he purposed to give battle to Grece, called together all the princes of Asya & thus said unto them. Lest I might seem to enterprise this thing of my own private counsel, I have gathered you together, but I will ye remember that ye must obey me rather, then counsel me. This oration of Xerxes is not here recounted, to th'intent it should be followed. For without doubt it is tyrannical, and that two manner ways, first because he abused the assembly of his lords for a colour, to cast a mist before men's eyes, making them believe that all he did was done by th'advise and counsel of his lords, second, that he would venture upon a matter so dangerous to the hole people, being enforced rather of his own sensual lust, then induced by sage and wise counsel.  
When this king was vexed and almost put to the worse but of. three hū●● Lacedæmonians where as he himself had with him a very great multytwe of soldiers: He confessed himself deceived in this, that he took with him many men, but few soldiers. He perceived well that it forceth not so much how many there be, as how well assayed, piked, and tried men there be.  
When the espies of the Greeks were taken in his host, he would do them no manner harm at all, but moreover bade them mark and view diligently his hole army, which thing when they had done, he licensed them to depart without hurt of any person. An example of a singular confidence and affiance in himself and in his power.   

¶ Of King Artoxerxes with the long hand.  
ARtoxerxes the son of Xerxes surnamed with the long hand because his one hand was longer than tother, was wont to say that it is more Kynglyke to put to, than to take away. Regalius est addere quam adimere. Meaning that it is more worthy for a prince and ruler of the people, to augment the honour and riches of such as he hath rule over, rather than to diminish the same.  
When Saubarzenes his chamberlain begged a thing of him, which was scarce lawful, and the king perceived that he was provoked unto it by one that promised him. thirty. thousand coygnes of that country money for thobtaining of the suit, the King commanded his treasauroure to bring him thirty thousand coins called Darikes, which so soon as they were brought him, he gave them all to Satibarzanes, saying. Hold here o Satibarzanes. For while I give the this I shall not be the poorer, but I should be the worse and the unrightuouser man, if I should have granted the thing that thou demaundedst. The most noble and excellent king, had devised, how he might, neither make sad his friend, nor deflect from right and equity.   

¶ Cyrus the younger.  
CYrus the younger, what time he should pitch hisfeld against his enemies, his friend Clearchus counseled him to kepehim self behind the Macedonians, & not to cast himself in to the danger of the wars. What sayest thou clearchus ꝙ the king? Dost thou connsaille me that where as I covet a kingdom, I should show myself unworthy for a kingdom?   

¶ Of Croesus.  
IN the time of Cyrus the great which was the first king & monarch of the Persians, of whom we have heretofore sum what spoken, reigned the rich Croesus over the Lydians, & in the first part of Asia he warred against king Cyrus, but Cyrus vaynquished him, conquered his land, & took him prisoner. Now, when Croesus saw the soldiers of Cyrus' spoiling, brenning, and making havoc of all that was in the city which they had taken, he asked Cyrus what they died. Cyrus answered, mary they destroy thy city, and spoil thy goods: No no, ꝙ Croesus, Nothing here is now mine, it is thine that they destroy, These words wyttyly spoken moved Cyrus to call back his soldiers from spoil.  
But when by the commandment of King Cyrus he should be burnt, even when he should now go to the fire, he cried out with a very lamentable and weeping voice, O Solon, Solon. King Cyrus wondering what these words should mean, bad one of his servants ask him, for what cause with so great sorrow, he cried thus and named Solon. Then Croesus drawing a great sigh even from the bottom of his heart answered in this wise. Solon, sometime amongs the Athenians was a very wise man, unto whom Jones when he was with me did show and exhibit moche kindness and worship. I showed him all my power and treasures, which done I asked him whether he thought that ever any adversity or misfortune cold hap unto me, being furnished and fenced with such power and riches against all chances of fortune, or force of enemies. But to this, answered Solon, rebuking me for my security and careless mind & said: No man in the world o king Croesus is so happy and fortunate in this lief, that he can be called thoroughly & in every part blessed, afore he die, neither is there any man I assure thee, be he never so mighty, but some adversity may come upon him & overthrow him or he be aware. But at that time trusting alas reach lesly upon my happy luck & success of things, I despised his words, neither cold I fear this so exceeding a fall, as now I find. Wherefore because now first I understood the sentence of Solon, therefore now afore my death I named him. And I do wish all men in prosperity not to be unmyndful of misfortunes and calamities that may chance, lest they become over hawlty by reason of their present felicity, & greedy to attempt things headyly that by occasion may be their utter confusion. These things when Cyrus the king herd, he was not a little touched with pity & clemency towards Croesus, & said, he would not hereafter show himself to hard upon Croesus, which was sometime a right mighty king, for he remembreth that he himself also is a man, and that it mought chance him to have need of other men's aid and mercy. After that, he commanded Also Croesus to be brought unto him whom he entertained like a noble prince and used his advise and counsaille in all his affairs & procedings  
This Croesus' after he was taken prisoner of Cyrus, by this argument preferred peax before wars, that in time of peax, the sons be wont to bury the fathers, but in wars contrary wise the fathers bury the sons.   

¶ Of Amyntas and Alexander his sone.  
While the Persians were a loft & had the chief empire and the monarchy of the world they went about also to subdue all Grece & Macedonye. But because god hath prefixed the certain limits to every kingdom which can not be passed over, therefore the kings of the Persians could never subdue unto their dominions neither the Macedonyans nor the Greeks. Nevertheless on a time the persians sent their ambassadors unto Amyntas then king of Macedony and required him to yield him unto them. King Amyntas fearing the power of the Persians, voluntarily in manner submitting himself, promised to do what so ever they would have him, and entertained the Ambassadors with all kind of humanity. Now, when to the ambassadors desire a solemn feast was ordained, they required that for the furniture of the feast certain noble matrons & their daughters might be brought thither. Amyntas durst deny them no thing but commanded they should be brought to the feast. So when the Persians had well favouredly washed their throats with wine, forgetting all honest sobriety they began to dally with the Ladies so unshamefastsly, that Amyntas and the younger king Alexander his son were not a little abashed and weary to see their shameful demenours. Alexander desired his father for the reverence of his age, that he would departed from the banquet, and go to his rest, saying, that he would keep th'ambassadors company. When he had thus conveyed away his father, he pretended great mirth, and suffered the Persians to dally & sport with the ladies at their pleasure. At last he desired them they would rise for a while, and license the ladies to depart a little, for they should come in again forthwith much more gorgi ously arrayed. The lords of the Persians were very well content herwith In the mean season the young king caused a piked sort of young men that had good faces, to be decked like ladies, and to return to the banquet, to whom he had given in commandment, that every one should have under his clothes a sword, wherewith in the mids of the dalliance they should kill the Persians, which thing was done in deed. For of these young men the Persians' were slain every one, and by this means was their knavery grievously punished. Chys Alexander is numbered among the ancestors of Alexander the great.   

¶ Of king Scilurus.  
SCilurus king of the Scythians having four score sons, when he lay on his deadebed, called them all afore him. A 〈…〉 ended a bounche of rods to be brought unto him, which forthwith he delivered first to one and then to an other to break. When every one of them refused it, because it seemed impossible, himself took in his own hand rod by rod and so easily broke them all, & monyshing his sons with these words: If ye shall continue together in love & concord, so shall ye remain strong and invincible, but contrary wise if ye dyssever yourselves by debate & sedition, so shall you be weak and easy to be vanquished.   

Gelo.  
GElo king of Sicily at a certain banquet when according to the guise of the country the lute was carried about and all the rest did sing at the lute in order, for that was among 〈…〉 es counted a thing of great commendation and honesty, when it came to the Kings course to play upon the lute, he commanded his horse to be brought into the banqueting house and forthwith he easily and lightly leapt upon him. signifying by this his doing, that chivalry is much more princely and meet for a king, then to sing at the lute, albeit in very deed luting is an honest pastime and meet for gentlemen, so that it be moderately used and be no impediment to thexercises of chivalry.  
This king on a time exacted money of his commons, whom when he perceived in a hurly-burly for the same, and ready to make an insurrection, he thus suddenly appeased, he sent them word that he would but borrow the money that he required of them, for he would restore it them again within a certain time. Than they willingly gave their money. By this gentle sufferance and policy he brought about, that he wanted not money necessary to his wars, and nevertheless he had his commons hearts fast unto him. Which thing brought to pass, that he anon had the victory over his enemies, where as peradventure if in that sudden tumult and roar, he had continued to exacted of his obstinate commons unexpedyently the thing that had been nevertheless leeful, he might have chanced sooner in that rage & fury of the people, to have been destroyed of his own commons, then by his comens to have vanquished his enemies. Such a thing it is, otherwiles to give place to a multitude, & by wise doom to compass that thing, which by direct means could not else be brought about. Albeit in deed, this king, when the wars were finished, considering the great 〈…〉 veryshing of his subjects 〈◊〉 by continual wars and gre 〈…〉 e exactions they had sustained, he repaid them their lone. Paul willeth us to render unto all men that is due, to whom tribute, tribute, to whom custom, custom, to whom fear, fear, to whom honour, honour. He biddeth us be subject to our prince not only for fear of the princes indignation, but even for conscience.  
And for this cause he sayeth we pay tributes. This I write to th'intent we should pay our duties willingly to our prince and obey him as gods ministre, for so Paul calleth him, to the terrible damnation of the most cursed anabaptists, which at this day go about to pluck men from their allegiance and due obedience unto their prince.   

¶ Of Hieron.  
HIeron which succeeded the for said Gelon in the kingdom of Sicily, said that noman that freely spoke his mind unto him was either importune or grievous. But such as blabbed out men's secrets: those he thought hurted them also unto whom they blabbed them, for asmuch as we hate not only them that disclose our counsels, but also them that have heard such things as we would not have known.  
One upbraided him, that his breath did stink. He conuneth home and chideth his wife, because she never showed him, that his mouth savoured verily, ꝙ she, I thought that all men had severed in like wise. These words declared an exceeding great chastity of the woman, which never in all her life, had approached so near unto any man that she 〈…〉 de feal the breath of his mouth, save only her husband.  
This king also because in the queen his wife's presence the poet Epicharmus spoke certain rybawdouse words, set a fine on the poets head. If heathen princes thus punish knavery and wanton words, what ought christians do, which be expressly by Christ's mouth threatened to yield accounts for every idle word that proceedeth forth of their mouths?   

¶ Demetrius the son of Antigonus.  
King demetrius was of such exceeding clemency, that when he had reconquered the Athenians which seditiously had shrunk from him and perceived they were well near famished for default of corn he calling them together, in an open assemble granted them freely a great quantity of grain. And when in his speaking of these things to the people, he chanced to commit a barbarysme, pronouncing a certayneword otherwise, than it ought to have been pronounced, and one of th'assembly interrupted him in his speaking and showed him how to pronounce that word rightly: Truly, ꝙ he, for this correction, I grant you other fifty thousand busihelles. I doubt in this fact whether we may marvel at the greath benignity of this prince towards them which a little tofore were his enemies, or rather at his exceeding courtesy and civylitie which not only took in good part that one of his subjects corrected him in his words, but also esteemed the same worthy of so great a reward.  
When this king Demetrius had won the city of Megara, and his men of war had despoiled & made havoc of all together, according to their manner, it was showed him that an excellent philosopher named Stiibon was amongs them. The king which ever had learning in high price and admiration, bad that the philosopher should be brought forth unto him. He came, the king him lovingly received & after he had awhile with gentle communication entertained him, he asked him if his soldiers had taken any of his goods from him. Noman, ꝙ the philosopher, hath taken away our goods For I could espy noman that despoiled us of our learning and knowledge. Meaning, that only the goods of the mind (which be the true goods) be not subject to the violence of wars.   

¶ Demosthenes.  
Demosthenes' the most famous and excellent Dratour amongs the Athenians, of whom in my former book I have made mention, on a certain time while he was making an oration in the parliament house amongs the commons of Athens, of most weighty things belonging to the common wealth & perceived that the people gave no ear unto him, but rather murmured against him to make him hold his peax he stynted of his oration and said he would briefly tell them a new pleasant and pratie tale. The people now beginning to lift up their ears attentifely unto him: There was, ꝙ he a certain young man, which had hired an ass, upon whose back he might carry certain stuff from Athens to Megara. In his journey the heat of the day being very fervent (for it was in the mids of summer) because he could find no shade under which he might defend himself from the breuning heat of the son, he took the fardelle down of the asses back and sitting under the Ass, by this means covered himself with the shadow. Which thing when the Hakeney man which did let him his Ass, espied, (for he went with him to bring home his ass again) he would in no wise suffer him, but pushed him away from under the shadow, saying he hired not of him his asses shadow, but his ass only. The other contented on the contrary side, that uless as the shadow is a thing so annexed & knit to the body that it can not be severed from it, he ought by his bargain to have also the shadow. Thus between these two arose a very sharp and bitter strife, in so much that at length the matter came to strokes giving, the one stiffly affirming that the asses shadow was not hired, the other as stiffly answering that the shadow also was hired. At last they go to law together. When Demosthenes had spoke this and had perceived that the people now gave good ear unto him, suddenly he began to depart out of the parliament house. The Athenians holding him still and desiring him to tell up the rest of his tale, he smiled and maketh them this answer. And are ye so desirous to hear of an asses shadow, and when I speak of earnest matters ye will give no ear? Cruly I would wysihe that Christian men might not be likened to these Athenians. The tales of Robin hood, of beeves of Hampton, of sire Guy of warwyke with such other fables are greedily red and red again. But the holy Bible of God, which treateth of earnest matters, that is to wit, of our belief in christ, of true repentance, of the worthy fruits of the same, of the difference between God's law, and man's tradition, and of such other things touching our ghostly health and salvation, we set little by, yea we discouragemen and women from reading of it. If we begin a little to talk of scripture, anon we be heretics. But 〈…〉 long as we common De as●i umbra, of Robin good fellow, or of the Fairy we be good christians.  
When it was laid to his charge that he studied eloquence unmeasurably, he thus avoided them. In that I study eloquence I declare that I am under awe & law, & that I will use no extort power contrariwise they that despice the study of eloquence be commonly such as look to rule the people perforce, & which go about not to persuade men with words but to compelle them with sword. Assuredly, I am afraid, lest amongs Christian men there be not a few which in Councils & assembles seek rather to enforce with threats and power than with approved reasons to parsuade other to agree unto them.  
The commons of Athens on a time required Demosthenes that he would accuse a certain person, which thing to do when he refused, the people began to cry out (as their custom is) against him as though they would have killed him. Then Demosthenes rising up, thus began to speak unto them. A counsellor ye shall have of me (o ye men of Athens) whether ye will or not, but a sklaunderour ye shall not make me, though ye would. Here is to be noted the exceeding great stomach & honest heart of Demosthenes whom the commons of Athens (for in them at that time was the governance) could not bow from the path of justice for all their manacies. And shall christian men's mouths than be stopped from professing the truth or be enforced to speak untruths for heavy looks?  
When King Alexander of Macedonye offered peax under this condition unto the Athenians, if they would yield unto him. viii. cititens, amongs whom was Demosthenes, Demosthenes began to tell them a fable of the wolf, which upon this condition offered peax to the sheep, if they would yield up the dogs, by the wolf he understood Alexander, by the dogs those that then had charge of the people's matters, by the sheep the commons of Athens. This tale of Demosthenes very witty steyed the Athenians to deliver up from them their wisest counsellors, which with their vigilauncye and prudence might chase away their enemies. Let this fable monish comonalties what so ever they be, to keep ever amongs them some witty & sage counsellors against all cyaunces and storms.  
This most eloquent Dratour in his youth, when he first should begin to exercise the office of a common consellor, was wont to say to his familiares, that knowing within himself how great envy, grudge, fear, sdaunder and danger hangeth over his head now approaching to the ministration of the common wealth, if it were in his election to choose the one of the two, he would rather run to his death, then go to speak in the parliament house or in judicial matters.  
Demosthenes for his high eloquence and wite was I said, chosen of the people to be one of their counsellors, which office, considering the nature of the people, he said he had liefer forbear then bear. The respect of God, the love of a man's country may work much. But surely else, this regard taken away, what man unless he were worse than mad, would be a consellor to a commonaltye or chief ruler, if he might choose? If he bear himself a good man and upright in all things, his counsel and proceeding can not please the blind & ignorant multitude, whose judgement is ever overthwart and crooked. If he be an evil disposed man and careth neither for god nor man (as many be) he shallbe hated & abhorred both of god & man And truly it is very hard to please a multitude, either with godliness or with worldly policy & wit, which thing they know well enough that have had th'experience. I speak not this to discourage Christian officers and rulers from doing their ministration, which is both godly and gods own ordinance, as Paul testifieth, but rather to comfort them in their calling, remembering, that the more troublesome a charge it is & subject to displeasures, envies, and grudgings of the people, the more thank it deserveth of him that at length rewardeth all things done with a simple and pure eye.   

¶ Of Cato the sage.  
CAto the elder was wont to say, that he had liefer for a good turn have no reward: than for an evil turn have no punishment. signifying, that nothing is more perilous to a common wealth, than impunity, which always allureth men to do worse and worse.  
The same Cato also said, that he forgave all men that offended save himself. Now that man doth pardon and forgive himself which repenteth not himself of that he hath misdone And again he taketh punishment of himself, which with diligence redresseth the thing that by negligence was committed.  
Adhorting officers and rulers to punish offenders, & malefactors, he said, such as might restrain wicked doers and wool not: ought to be stoned to death.  
He said, he hated that soldier which in walking moved his hands and in fighting his feet, and which louder routed in tent, than cried in field. And that captain or Ruler was stark nought which could not rule himself.  
He said he loved rather those youngmen that blushed then that waxed pale, because blushing is token of an honest nature, but paleness not so.  
He said that every man ought most to stand in awe of himself, because no man can at any time depart from himself. So should it come to pass, that what so ever we durst not do in presence of other, we would be abashed to do the same, when we be alone.  
When he saw other Senators and lords of Rome set up gorgeous images in memory of themselves: I had liefer, sayeth he, that men should ask and marvel at me, why Cato hath no image set up for his memorialle, then why he hath one. Sygnifyenge, that he had rather do worthy acts to th'intent in time coming, men knowing, that he deserved an image to be erected in memory of him, mought wonder why he hath none set up in his commendation and memory.  
He admonished, such as be of great power to use scantly their power, that they may use it ever. Meaning that power by clemeneye and gentleness is made long, by roughness, short.  
Such as defrauded virtue of her due honour, he said, take away virtue from youth. Meaning, by rewards and promotion young men's minds be kindled unto virtue which if ye pluck away: anon virtue will ware faint and quale.  
He said, a Magistrate or judge ought neither to be prayed for good men, nor entreated for evil men. By thyshe meant, that it is a great lack in the judges if they must be prayed to be indifferent unto good men sith they ought of their own mere motion favour honest persons Now for unrighteous persons a man to be a suitor, it is a token perchance of humanity, but a judge to be entreated for such, surely is a part of a shrynker of justice.  
He said that injury although it bringeth no danger to the worker of it, yet is it dangerous universaily to all men. Meaning, that th'exemple of injury unpunished threateneth injury to every man. For if it were lawful to do hurt without punishment there should be no man sure from the violence of the wicked and devilish persons.  
He said an angry body doth nothing differ from a mad man but in the tarriance of time. signifying that wrath is (as Horace the poet sayeth) a short frenzy.  
such he said as moderately & soberly could use the advancement of fortune: be nothing at all assaulted with the grudge or envy of the people. For he said men envy not us but our gods wherewith they see us adorned and flowing. Outward goods be out of man, but the vice of using them proudly, is within man.  
Such as accustom themselves to be earnest in trifles, he said shallbe in earnest matters, trifling.  
He blamed the citizens, because they committed their offices ever to all one persons. For me think, said Cato, ye either little esteem the offycies of your city, or else ye judge few worthy to have them. Whereof the one was to judge amiss of the public power, the other to have an evil opinion of the citizens.  
He exhorted young men, that those which were come up to dignity and promotion by indifferency, good demenours, prowess & virtue: should not now foully grow out of kind & degedre unto worse, but if they were come to worship by ambition and extortions, they should now yet frame themselves to a better kind of life. For so, said he, should it come to pass, that both they should increase their glory, & these abolish and wear out their blots with their well doings.  
This prudent Senator Cato, the more he studied and traveled for the weal of the city of Rome, the more the unthanfull Romans hated and spited him. Which thing when he espied, he said openly to the people, that of his enemies he was therefore envy because he continually rising every night, and setting aside his own private affairs, traveled in the matters of the common weal, noting the ingratitude and unthankfulness of the people. Assuredly this is the nature of that beast of many heads I mean of the people, for so the Poet Horace calleth them not without cause. England hath at this day a Prince incomparable Henry the eight, she hath upon his majesty Counsellors attendant not a few even the most prudent and grave parsonagies that could be picked out of the realm to give wholesome counsel, she hath bishops, she hath teachers a great many, both learned and godly, yet her ingrate children have not refrained from treasons, from seditions, from both privy and apart grudges and furies, from sklaunderouse reports, from blowing abroad and bruting of most shameful and detestable losings & things never done, spoken, nor yet ones thought upon, as they were imagined to have been. O ingrate England. O eroked & paruerse generation. But I return to my purpose.  
This Cato very wyttyly also said that fools bring more utility & profit unto wise men, than wise men to fools. For the prudent and wise persons, while they soon espy the errors and misedemenors of fools and eschew the same: they become the warer, but fools not so, for the things that they see well done of wisemen, they have not the wit to follow.  
A certain person which studied for nothing else but to far well, coveted much to be familiar with Cato. But Cato refused him utterly, saying he could not live with him that savoured better in his palate than in his heart.  
A lovers mind, he said, lived in an others body, agreeing to the eommon proverb that sayeth. Anima illie potius est, ubi amat quam ubi animat. The soul or mind of man is rather there where it loveth, than where it liveth.  
Of three things done in all his lief he said he repent him, first, if he committed any his secrets to a woman, second, if to onye place he were carried by water, whither he mought have gone by land. The third, if any day had escaped him by negligence without fruit.  
This Cato for all he was one of the chiefest lords of Rome, yet his chief delight and pleasure was in husbandry, in so much that he wrote also books of husbandry. For he said that of husband men be engendered most strong men, most hardy soldiers & parsons least replete with guile & malice. And when he was demanded what gains was most certain & best, he answered, to grease or pasture well, what next, to pasture meetly well, what third, to cloth well what fourth, tillage. Why, ꝙ one that stood by, what is it to gain by usance or loan of money? what is it ꝙ Cato, to kill a man?  
A certain person which rose early in the morming and found his hose knawn and eaten of the rats being troubled with this sight, thinking it a pronostication & token of some misfortune: He cometh to Cato to ask his counsel & to know of him what evil this thing portended and signified. Cato maketh him this answer. Certes my friend, it is no monstrous sight to see rats eat men's hoses, but if thy hose had eaten the rats that had been a monstrucuse sight.    

¶ The Table of the first book of the garden of wisdom.  
Agasicles Fo. ij Ageselaus Fo. iij Agis Fo. iiij Lycurgus Fo. v Socrates Fo. ix Aristippus Fo. xvij Philip king of Macedon Fo. nineteen Aleaudre the great Fo. xxij Antigonus Fo. twenty-three Augustus Lesar Fo. xxv Photion Fo. xxviij Demosthenes Fo. xxix Dionysius Fo. thirty Agathocles Fo. xxxij Archclaus Fo. xxxiij Themistocles Fo. xxxiij Aristides Fo. xxxiij Diogenes Fo. xxxviij Aristotle Fo. xli Thales Fo. xlij Solon Fo. xliij Pittacus Fo. xliiij Antistherres Fo. xliiij Anacharsis Fo. xlv Seno Fo. xlvi Cleanthes Fo. xlvij Isocrates Fo. xlvij Philoxenus. Fo. xlviij  

¶ The Table of the second book.  Achilles' Fo. ij Alphonsus king of Aragone Fo. iij Athanasius Fo. vi Sigismuno Temperour. Fo. viii Plotinus. Fo. x Cyrus the elder Fo. xi Artoxerxes Fo. xiii Orontes Fo. xv Duke Memnon Fo. xv The Egyptians Fo. xvi Cambyses Fo. xvij Darius King of the Persians Fo. xxi Semiramis Fo. xxvi Serxes Fo. xxvi Artoxerxes with the long hand Fo. xxix Cyrus the younger Fo. xxix Croesus Fo. thirty Amyntas & Alexander his son Fo. xxxij Scilurus Fo. xxxiij Belo Fo. xxxiiij Dieron Fo. xxxv Demetrius the son of Antigonus Fo. xxxvi Demosthenes Fo. xxxviij Cato Fo. xlij  
FINIS.   

¶ printed at London by Richard Banks.  
¶ Cum privilegio ad imprimendum solum.