X●●●phons treatise of household.   

❧ To the reder.  
☞ This book of household, full of high wisdom, written by the noble philosopher Xenophon, the scholar of Socrates, the which for his sweet eloquence, and incredible facility, was surnamed Musa Attica, that is to say, the song of Athenes: is right counnyngly translated out of the greek tongue in to english, by Gentian Heruet, 〈…〉, which book for the wealth of this realm, I dame very profitable to be red.   

❧ Xenophons' treatise of household.  
I Hard upon a time the wise Socrates common of the ordering of an house, speaking to one Critobulus, after this manner. Tell me Critobulus, is the ordering of an house the name of a science, like wise as physic is, and masons & carpenters craft? So me thinketh, said Critobulus. Whether than may we tell, what is the duty, and the proper office, of the ordering of an house/ likewise as we can tell of other crafts and sciences? Me thinketh, said Critobulus, it longeth to a good husband, and a good ordrer of an house to guide well and order his own house. But yet, said So. If one did put him in trust; & charge him to order his house, could not he order hi● as well as his own, if he would? For he that hath a carpenters craft well, he can work aswell for an other, as he can for himself, & may not a good husband, well expert in the ordering of an house, do like wise? Me thinketh yes, good Socrates. Than a man, said Socrates, that is well seen in that science, though he have no substance/ nor no goods himself, may get his living, and have good wages/ if he will order an other man's house/ as well as he that buildeth an house. In good faith, said Critobulus/ he were worthy to have very good wages, if he could take an other man's house in hand/ and do every thing/ that belongeth to it;/ and make the house better in goods and in substance. But what do we mean by the house/ whether is it nothing else but the bare house/ or whether all manner of things, that a man hath out of the house/ be belonging to the house? Me thinketh, said Critobulus, that all though that that a man hath/ be not within the town/ where he dwelleth/ but in the country/ or any where else, that all doth belong to the house, what so ever a man hath. And is there not some men/ that have enemies? Yes marry/ and a great meinie to. And shall we say, that their enemies be their goods or substance? By my faith it were a merry jest, if he that hath caused us to have more enemies than we had/ would have a reward for it beside, for by cause we have judged a man's house/ and that that a man hath to be all one, Ye but I do not account that among a man's substance and goods, that is nought and hurtful unto him, but that that is good and profitable.  
Than, as far as I see, ye call that a man's goods and substance, that is profitable unto him? Ye marry do I, and such things as be hurtful, I call them damages and not goods. And what if a man buy a horse, that he can not ride/ but fall down from his back, and so do himself a displeasure, is not that horse his goods? No by my faith, seeing those things be goods that be good. Nor the ground than shall not be called goods unto a man/ the which occupieth it so, that he hath damage by it. Nor the ground shall not be called goods, if where that a man should be found and nourished by it/ he dieth for hunger. Than it fareth like wise by sheep. If a man hath any damage/ by the reason that he can not guide them, nor order them as he should, the sheep shall not be goods unto him? Me thinketh no. Than, as far as it seemeth by you/ ye call those things goods, that be profitable/ and those things that be hurtful be no goods? So me thinketh. Than one self thing shallbe called goods unto him that can use it as he should/ 〈◊〉 to him that can not/ it shallbe no goods: like wise as recorders be goods unto him/ that can play on them somewhat according: but unto him that can not, they be no other wise good than stones, that be unprofitable, except a man do sell them. And so like wise by the recorders/ if we sell them, they be good: but if we keep them, & can not occupy them, they be no goods. We must needs to agree in this tale, seeing we have said afore, that those things, that be profitable be goods. For the recorders/ as long as we keep them unsolde/ they be no goods/ for they do us no good: but if they be sold, they be goods. Ye marry, said Socrates, if one have the wit to sell them well. But if one do sell them, that can not order himself/ even when they be all ready sold, they be no goods/ according to your tale. Me thinketh ye say sir Socrates, that nor yet money neither is goods, except a man can use it. So me thinketh/ ye have granted all ready, that those things be called goods/ that a man getteth any profit by. But if a man did bestow his money upon an harlot, & that by the reason of daily conversation with her, his body were he weker, his soul the worse disposed, and his house the worse kept and ordered, how should money be profitable unto him? It can not be in no case/ except peraventure we will call our goods a poison, the which when a man doth eat of it, it bringeth him out of his wit. But as for money/ friend Critobulus/ if a man can not use it as he should, let him cast it away far from him. For it is neither profitable unto him, nor may be called goods. But as for friends, if a man can use them, so that he get some profit of them, what shall we say that they be? Goods forsooth, said Crito. & much more than sheep or oxen, seeing they be a great deal more profitable. Than, according to your tale, our enmis like wise be goods unto him/ that can get profit of them. So me thinketh. And it is a point than of a good husband and a good ordrer of an house, to have away to use his enemies so, that he may get some profit by them. In any case. For ye see well enough, good Critob. how many mean men's houses/ & how many lords & kings dominions have been increased and amplified by the reason of war. Forsooth sir Socrates, me thinketh ye have very well spoken in this matter, but what think you by this, when that we see that some men, which have sciences, good wages/ and good properties, whereby they might make their houses the better, if they would put themself to it: yet we may well see & perceive they will not do it. And therefore we see, that the sciences and good properties, that they have, avail them nothing: whether than shall those sciences/ that they have/ be accounted for their goods and substance/ or for somewhat else? Ye said Socrates, me thinketh, ye mean that by bond men/ and by some vile parsons. No by my faith I: but I speak of some of them, that be honest men's sons and gentilmennes to/ the which I see, that some of them, that be expert both in those things/ that long to war and also to peace/ yet they will not put themselves to none of them. and me thinketh, they should be in a better case, if they were bound men. For I suppose, that they do not that that they should, for because they lack masters to put them to it. How can that stand, said Socrates, that they have no masters, when that they desiring to live in wealth and felicity, and minded to do that that would be for their ꝓfette: their lords and superiors do let them, that they shall not do it? And what be they, said Critobulus, that be invisible, and yet order them thus? Nay they be not all so invisible, no, Iwis they be clear enough to every man's sight. And ye know well yourself/ they be most ungracious and most mischievous of all, if slothfulness, sluggardise/ lack of stomach and quickens, lack of taking heed, and also negligence may be taken for ungraciousness. And beside these there be other deceitful ladies, the which do come in under the colour and name of pleasures, playing at dice and cards, unprofitable trifling and keeping company with unthrifts/ the which in process of time do show plainly unto their adherentes, by them deceived, that among pleasures there is some woe and some sorrow mingled. These ladies keep them so in servage and thraldom, that they can not be suffered to do nothing, that is for their profit. Ye but there be some other, good Socrates, the which have no such, to let them from their business/ but rather apply themselves well favordly to their business, and seek, and imagine all the ways possible to get them good with all: yet they do stroy themselves, minish their livelihood, & destroy their houses: And as concerning to find any remedy/ they be at their wits ends. And they also, said Socrates, be like wise bound men/ as other be, and have over them very sore and cruel fellows to their masters. Some of them be in the thraldom of gluttony, some of licorousnes, some of drunkenness, some of vain pride/ and costly vain glory/ the which keep their subjects so sore in servitude and bondage, that as long as they see them young and lusty, and able to work/ they make them to bring them all that ever they can get/ to bestow it upon their lusts and pleasures. But when they perceive they be so old, that they can not work, than they let them alone with a mischief/ to live wretchedly in their old age, and seek other, that they may bring in to their service like wise. But it beboveth gentle Critobulus/ to strive and fight with them for our own liberty, none other wise than we would with them, the which/ with naked sword and weapons in their hands, go about to bring us in thraldom and servitude. enemies, if that they be good honest men/ when they have brought some men in to their subjection, they cause many to be moche better, teaching them to be reuly and temperate, that afore were to high minded and to fierce. But as for these ladies they never cease, but be evermore punishing/ beating/ and turmenting the bodies/ the souls, and the houses of them, that they have under: and that they do as long as they be their maistresses. Than Critobulus said unto him after this manner. As for this matter me thinketh I have hard you speak sufficiently in it. And when I grope and search well my conscience, I find, that me thinketh/ I can very well refrain all manner of such things. Wherefore if ye will give me counsel, how doing I may increase & make my house better, I think/ I shall be nothing let of them that ye call ladies. And therefore tell me with a good will, if ye have any goodness in this matter. Or else ye think peraventure, that we be rich enough, and need no more goods. By my faith, said Socrates, in deed, if ye speak of me, I need no more goods, but I am rich enough. But as for you Critobulus, me thinketh ye be very pour. And by the faith I own to god/ I have some times great pite of you. Than Critobulus laughing said: And I pray you for God's sake, if all your goods were sold, what sh●●●e ●e ye have for them? And what should I ●●●ue for mine, if I would sell them? I think, said Socrates, that if I might meet with a good bier/ I should have well for my house, and for all my goods a. v. or vj. mark. But as for yours, I know very well, that ye should have an hundred times more. And ye that know this, do ye think yourself, that ye lack no more goods, and have pity of me, because of my poverty. For that that I have is sufficient enough to find me that that is necessary. But for to maintain your state, and the worship, that ye have taken upon you, me seemeth/ that if ye had four times as much more as ye have, it were not enough. And how so, said Critobulus? Than said Socrates: first of all I see, that ye must needs make many feastis and many great banquets, or the people will scant abide the sight of you. More over ye must receive in to your houses many strangers, and entreat them honourably, keeping good hospitality. Furthermore ye must bid many men to dinner, and do them some pleasure, or else at your need ye shall have no man to help you. More over I perceive/ that the cite of Athenes beginneth to put you to many great charges, as to find horses, to he●●● to build things longing to the city, to, ●●ke musters of men, to cause goodly pageants to be made, & goodly plays to be played▪ But if there come in war ones, I am sure, they will have so moche money from you, what in taxes, what in subsidies, and what in preastis, that ye shall scant be able to bear it. And if ye seem to pay somewhat less than your power is, they will punish you as sore, as though they had found you robbing the common treasury. Beside this, I see that ye have this opinion/ that ye be rich/ and that ye care not to get no more goods/ and that ye give yourself to vain and childisshe pleasures, as ye may well do, The which things do move me to have compassion of you, fearing lest ye fall in to some misfortune, and into great poverty without any remedy. And as for me, if I had need/ I trow ye know very well/ that there be many that would help me: in so much that if they gave me but every man a little, I should have more than the degree of my living doth require. But as for your friends, all though they have more to keep them in their degree, than ye have for yours: yet they look, that ye should help them.  
Than said Critobulus, I have nothing to say against you in this matter: But it is time for you to instruct me with some good precepts/ to th'intent that I be not so miserable in deed, that ye may have compassion on me with a good cause. Than said Socrates: Do not ye think yourself, that ye do a very strange, and a marvelous thing/ that but a pratye while ago, when I said, that I was rich, ye lough at me/ as though I knew not what riches men, and never stynted/ till ye had put me to a rebuke, and made me to confess, that I had not the hundredth part of that, that ye have, and now ye bid me to instruct you/ and set my diligence/ that ye be not pour in very deed. For I see well good Socrates, said Critobulus, that ye have in you the cast to make a man rich in deed, that is to make him have plenty and abundance. And I trust, he that of a little thing can make plenty and abundance, shall do it moche more lightlier of many great things.  
Be ye not remembered of our communing a pratye while ago, when I could in no case contrary your saying: that to him that can not use horses/ horses be no goods unto him/ nor land/ nor sheep/ nor money/ nor nothing else, and yet of such things a man may get great profit and vantage? But as for me, how do ye think, that I can use or order such things, that had never none? But me thought, that all though a man had neither money, nor no goodis, yet there was a certain science of guiding and ordering of an house. And what letteth you, that ye may not have the same science? Look what doth let a man to play upon recorders, if neither he had never none himself/ nor borrowed none of no body: the self same impediment have I in the ordering of an house. For I neither never had instruments/ that is goods and money of mine own to learn by it, nor there was never no body, that charged me with his goods, to over see them, or to order them/ except ye peraventure be disposed so to do. But ye know well, that they that learn first to play upon an harp, they spill the harp: So if I should now learn on your household/ how to keep an house/ I am afeard/ lest I should destroy your house. Ha, ye go about very busily and readily to avoid, that ye will not help me to bear, and sustain with me part of my business. By my faith that do I not: I will be glad with all mine heart to show you all that ever I can. But I think this, that if ye came to my house for some fire, and I had none/ if I brought you to an other place, where ye might have some, ye would not be displeased with me. And if ye came and asked me water, and I had none, if I brought you in to a place, where ye might draw some, ye could not blame me. And if ye would, that I should teach you music/ if I did show you other men more expert in it than I am myself, and that would be glad and fain to teach you, what could ye blame me, if I did so? I could not do it with a good cause. Therefore I will show you, that these things, which ye desire so instantly of me, that there be other men more cunning, and more expert in them than I am. And this I grant you, that I have had a great mind to know, which were the most cunning/ and the most expert in all the city. For when I did some time consider/ that in one work, one business, and one thing doing some waxed very pour, and some very rich, I marveled, and me thought, it was a thing to be well considered/ how that should be. And thus considering, I found, that this happened none other wise/ than the thing itself and reason would. For I saw, that they that behaved themselves rashly in their business/ had damage and loss by it: and they, that with discretion, wit, and good advisement applied their business/ brought their matters to pass more quickly, more easily/ and with more advantage. Of the which I think that ye may learn/ and so by the grace of god come to be a very rich man, with moche winning and lucre. Now by my faith I will never let you be in rest, until the time ye show afore these friends of yours/ that ye speak of/ that that ye have promised me.  
But what would ye say, if I did show you some men, the which have builded for very moche money/ unprofitable house's/ without any good cast, or any good commodity: and other that for less cost a great deal, have made houses/ lacking nothing that longeth to an house/ will ye not say, that I do show you a point of a good ordrer of an house? Yes verily said Crito. What if I show you next and according to the same, that some men have moche household stouffe/ and of all sorts, and when they have need of it, they can not use it, but it is to seche, and they can not tell whether it be lust or save laid up? And for this cause they be wonderslye grieved in their minds, and vex & trouble their servants, and nothing else. And also other men, the which have no more/ but rather less/ have every thing ready at hand/ when they have need of it. What should be the cause of it, gentle Socrates/ but that the tone doth cast aside every thing folisshelye, without any order: and the t'other layeth up every thing in his place? There ye said well/ said Socrates. And he not only setteth every thing in his place/ but also in such a place as is meet and convenient to set it in. Me seemeth, said Cri. that ye say, that this also is a point of a good order of an house. And what if I show you, that in one place all the bound men & servants be tied fast, & yet they run away often times: and in an other place they be loosed/ willing to abide & labour with all their hearts, will ye not think this a good point of a house keeper, worthy to be looked upon? Yes marry, said Critobulus, & very worthy to be looked upon. And what if I show you husband men/ of the which some complain and say, that they die for hunger, for all their husbandry, and some that have plenty/ of all manner of things necessary, by the reason of their husbandry. Ye marry, said Critobulus, peraventure they bestow their money and their goods/ not where they should/ but in such things as be hurtful both to them and to their houses. In deed there be some such/ said Socrates'/ but I do not speak of them, but of those, the which call themself husband men, and yet they can scant get their meat & their drink. And what should be the cause of this gentle So? I will bring you unto them, said So. and when ye see them, than shall ye learn. Marry that will I, if that I can. Ye but first ye must prove yourself, if ye shall be able to know it, when ye see them. It cometh in to my mind now, that ye would rise very yearly, and go a great way, to see interludes played, & that ye would entreat me needs to go with you, but ye never had me to such a sight. Than ye think, mine own Socrates, that I am worthy to be laughed to scorn of you. Ye but of yourself moche more. But what if I do show you some men/ the which by the reason of keeping of horses, have been brought to extreme poverty, and other/ the which by the reason of it, have made themselves rich men/ and have gotten so great substance, that they live like lords? I have seen them, and I know them both, but I have never the more vantage for that. The cause of it is, that ye behold them like wise/ as ye look upon the players of interludes, not to th'intent that ye may be a poet, but for a pastime & a recreation. And peraventure ye do well in that, for ye be not minded to be a poet, but where ye be compelled to keep and find horses, will ye not judge yourself a fool, if ye go not about to study a remedy, that ye be not ignorant in that behalf, seeing that the self same things be good to the use, and profitable to be sold. Your mind is that I should break horses? No by my faith it, no more than if ye would have a good labourer, I would give you counsel to bring him up of a child. But there be ages both of horses and of men, the which be immediately profitable/ and do daily so grow, that they do more good one day than an other. Furthermore I can show you some men, the which have so used and ordered their wives/ that they comfort them and help them toward the incresing of their house: and some that have such wives, the which destroy utterly the house, and so the most part of men have. But who is to be blamed for this/ the husband or the wife/ good Socrates? A sheep/ if it do not well, for the most part we do blame the shepherd. And a horse most commonly/ if he be skyttisshe, and do some displeasure, we blame the breaker. And a wife like wise, if her husband teach her well, if she do not follow it, she is peraventure to blame. But if he do not teach her, if she be rude/ unwomanly/ and witless/ is not he to be blamed? Yes by my faith, said Cri. And seeing that we be friends, & may speak plainly between ourselves, Is there ever any other wise man, that ye trust & charge so moche in your business, as ye do your wife? No forsooth, said he. And is there any, that ye commune less with, than ye do with her? No by my faith, and if there be any, they be very few. Ye married her very young/ when she had neither seen nor hard moche of the world. Wherefore it were more to be marveled at it, if she knew and did as she should/ than if she did amiss. Crito. They, the which ye say, have good wives, have they taught them so in deed? Socra. It is a thing not to stand long upon. For I will bring you my wife Aspasia/ the which shall show you all this better than I myself. But me thinketh that a wife, being a good companion/ and a good fellow to her husband in a house, is very necessary/ and within a little as much worth as the husband. For commonly goods and substance do come in to the house by the labour and pain of the man, but the woman is she for the most part, that keepeth and bestoweth it, where need is. And if these two things stand well together/ and be well ordained, the houses do increase, if not/ they must needs decay.  
More over me thinketh, that I can show you in all sciences them, that do work and labour, according as they should, if ye think that it needeth. But what need you to rehearse them all good Socrates/ said Critobulus? For it is neither possible for a man to have work men of all faculties/ such as should be, nor himself to be expert in all. But as for such sciences/ as be most honourable, and may become me well to occupy them/ them I would ye did show me, and also those men, the which apply themselves unto them. And ye of your side help to teach me, and further me in them as much as ye can. Ye speak very well friend Critobulus, said Socrates. For such crafts, as be called handy crafts, they be very abject and vile/ and little regarded and esteemed in cities and common wealths: For they do destroy the bodies of those, that do occupy them/ when they make them to sit evermore at home, and to be fed up alway in the shade, and some make them to stand all the day staring on the fire. And when the body is one's tender and feeble/ the stomach and spirit must needs to wax a great deal the weaker. And again, they have but small leisure to set their mind and diligence to do their friends any good, nor also the common wealth. Wherefore such men seem to be but a small comfort to their friends at a need, nor no good men to secure their country in time of jeopardy. And for a surety in some cities and common wealths, and specially such as be daily in war/ it is not lawful to never a cytesyn to occupy no handy craft.  
And what faculties will ye counsel me to use gentle Socrates? So. Let not us think scorn, nor be ashamed to follow the king of the Persis. For they say, that he/ supposing the science of war/ and also of husbandry to be most honourable/ and also necessary among other faculties, doth regard and exercise them wondrously. And when Critobulus hard that/ he said: Do ye think, that the king of Persia careth any thing for husbandry? If we consider it after this manner, said Socrates, we shall peraventure come to knowledge, whether he doth or not. For every man granteth, that he setteth sore his study upon such things, as long to war. For it is appointed to every lieutenant & lord of the countries underneath him, how many men of arms, morispikes, bills, archers, and crossbows they shall have ready in their wages, either to keep his subjects from rebellion for fear, or to keep the country, if enemies do invade it. Beside these he layeth garrisons in all the towers and castles, and there is a captain appointed to pay them truly their wages, and to see that there be no fault in it. And the king causeth every twelve month the musters to be made of all them that be in his wages, and be appointed to be ready in harness at any time/ and so bringeth them all together, those reserved that be in garrisons, in to a place, that they call the place of congregation. And such as be nigh his manor and his dwelling place, he overloketh them himself. But they that dwell in far countries, he sendeth thither some, that he trusteth best to have the over sight of them. And those heeds, rulers, and captains, whether they have many or few under them, if they bring forth their full number/ that is appointed unto them/ well harneised and well horsed, and well furnished of all manner of things, he giveth very great praise and honour to the lieutenants and to the lords, and giveth them many great gifts and rewards, so that they be rich for ever. But when he findeth/ that his lords, his lieutenants, and deputies have no regard to the captains of his soldiers, but catch and poll, and care but only for their own vantage, he punisheth them sore, he putteth them out of their officis, and setteth other in their stead. In doing those things, there is no man that doubteth/ but that he applieth his mind and his study very sore to war. But beside this/ all the country/ that is thereby/ where he dwelleth/ he rideth about himself/ taking heed and marking how it is tilled and laboured. But when a country is so far of, that he can not come to see it himself/ he sendeth them, that he trusteth best, to over see it. And when he findeth, that his lieutenants and deputies do keep the country well inhabited/ the ground well ploughed and laboured, full of such trees as the country will bear, he promoteth them to the rule of more countries, he giveth them great presents, and doth them great honour. But when he findeth the country desert and unhabited, the ground untilled and unlaboured, by cause of their negligence/ wrongs doing, extortions, & cruelties, he punisheth them, he putteth them out of their offices/ and setteth other in their rooms. In doing these things, do ye think, that he setteth less his mind to have his country well replenished of dwellers, and well tilled and laboured/ than that the soldiers should defend it well? Moreover of the lieutenants and deputies/ that he hath, One man hath not the charge of two things at ones. For some of them be appointed to have the oversight of the husband men and labourers/ and together the tithes and tributes of them. And there be other, that have the oversight of the soldiers/ and of the garrisons. And if the lieutenant of the garrison do not his duty in keeping and defending the country, he that is the lieutenant of the husband men and labourers/ accuseth the other lieutenant, that they can not ply their work for lack of good defence. But if the lieutenant of the garrison doth his duty/ and keepeth the country in peace, so that they may work at their pleasure/ and the lieutenant of the husband men doth not see to the country/ that it be well inhabited/ and that the husband men apply their work as they should, than the lieutenant of the garrison accuseth him again. For when the husband men do not labour well, the soldiers can scant get victuals/ nor the king can have his tribute. And in some countries of Persia a great lord, that they call Satrapa, occupiethe the room of both lieutenants. Than spoke Critobulus, and said: If the king doth, as ye say/ he taketh as much heed to husbandry, as he doth to war. So. More over in what so ever country he lieth/ and where so ever he maketh his abiding, he setteth his mind to have goodly fair gardens/ that they call in their tongue Paradise, full of all manner of things, that the earth bringeth forth. And there he bydethe for the most part/ as long as the time of the year doth not let him.  
Than by my faith, said Critobulus, seeing that he bideth there himself, he must needs do his diligence, that these gardens may be as fair and as goodly as can be/ well replenisshed with trees/ and all manner of things/ that the earth can bring forth. And also some say, good Critobulus, said Socrates, that when the king giveth any rewards, that he calleth them first, that have behaved themselves manly in the wars, because it were to none effect to till and labour the ground, except there were some, that should defend it. And next to them he calleth those/ that have provided/ that the country should not be idle, but well occupied and laboured/ saying, that the valiant men of war could not live, if the good labourers were not. And they say, that Cyrus, the which hath been a very famous, and an excellent king, said upon a time unto them, that he called unto him to give them rewards, that he himself was well worthy to have the rewards of them both. For he said, that he was very good both to see the country well laboured, and also to keep & defend it. Forsooth, said Critobulus, if Cirus did say so, he did show plainly, that he had as great pleasure/ that the country should be well occupied, as to have good men of war. So. By my faith, if Cirus had lived, he would have proved a very noble prince: and of that he showed many great and evident tokens at divers times, and among the t'other/ when he came forth against his brother to try by battle, who should be king. For they say/ that from Cirus no man fled to the king/ but many thousands left the king to come and serve Cirus. And me thinketh this is a great argument of a princes virtue/ when men do obey him with their own good will, and be glad to abide with him in time of jeopardy. For Cirus friends stood fighting about him whiles he was yet alive, and when he was slain/ they fighting moste valiantly were slain all beside him, except Arieus, the which was set in the left wing.  
This gentle Cirus, when Lysander came to him, to bring him presents from the cities of Grece confederated unto him, they say, as Lysander showed himself to a friend of his in the town of Megara/ that he received him with moche humanity, & among other things he showed him a garden, that was called the Paradis of Sardis. But when Lysander began to marvel at it, by cause the trees were so fair and so equally set/ and the orders of the trees lay straight one against an other, and made goodly angles & corners well ꝓporcioned/ and many sweet and pleasant savours came to their noses, when they were walking, he wondering thereupon said thus: Forsooth Cirus the great beautifulness of these things is a great marvel to me, but I wonder moche more of him, that hath measured and set them thus in order. Than Cirus, when he heard this did rejoice and say: All these that ye see I have measured them, and set them in order, and I can show you some trees, that I have set with mine own hands. And Lysander when he had looked upon him, and beholden his goodly apparel, and felt the good favour that came from it/ and the estimable fairness of his golden chains/ his rings, and his precious stones, said: What say ye Cirus, have ye set any of these with your own hands? Than Cirus answered. Do ye marvel of this Lysander? By the faith that I own to god, when I am well at ease/ I never go to dinner unto the time I have done somewhat, other in feats of arms, or in some point of husbandry till I sweet. Than, when Lysander heard this, he took him by the hand and said: Me thinketh Cirus, ye be fortunate not without a cause. For ye be fortunate being a good man.  
And this I rehearse unto you mine own Critobulus, said Socrates, for this cause, that ye may see/ that they that be rich and fortunate, can not well keep them from husbandry. For it is such an exercise, and such a business/ that a man may have pleasure in it, both to increase and multiply his goods, and also to exercise the body so/ that it shall be able to do all manner of things, that longeth for an honest man to do. For first of all, the ground bringeth forth all such manner of things, that a man is fed and nourished with, and it bringeth forth also such things, that a man may have pleasure by it. Moreover, it giveth us all such things, as we need to trim and dress the auters and images withal, and that with most pleasant sights and savours. Furthermore of meats necessary for man's use, some it bringeth by itself, and some it nourysshethe. For the craft of keeping of sheep is annexed to husbandry, so that we may use them at our own pleasure. And though it giveth us plenty of all manner of things/ yet it doth not suffer us together them with softness and tenderness/ but useth us to be hard and strong/ in winter by the reason of the cold, and in summer by the reason of the heat. And as for them, the which do labour with their own hands, it maketh them big and mighty, and they that occupy husbandry but only with over looking & taking heed to other men's work, it quickeneth and maketh them like men/ making them to rise yarely in the morning, and causing them to walk a great way. For both in the fields and also in the cities, every thing that a man doth to any purpose, must needs be done in time and in season. Moreover if he will be a horse man, and defend his country on horseback, a horse may no where be better fed than in the country. And if he will be a footman, housbandry maketh a man strong bodied, and causeth him to exercise himself going a hunting, when it giveth lightly meat to the dogs, and the ground bringeth up and nourisheth wild beasts. And the horses/ and like wise the dogs/ thus helped by the way of husbandry, do again some service to the ground. For the horse beareth him yearly in the morning, that will see the ground be not let alone untilled & untrymmed/ and at night beareth him home again, if he tarry never so late. And the dogs keep away wild beasts/ that they spill not the fruit, and kill the sheep, and make a man to be sure in a wilderness. More over, it comforteth and stirreth husband men to be bold, and to stand manly to defend their country, seeing it leaveth the fruits abroad in the plain to be usurped of him that is stronger. And what faculty will make a man more apt to run, to shoot/ and also to leap, than husbandry? What science yieldeth more again to them that do labour? What science receiveth him, that is studious, with greater pleasure, seeing when he cometh/ it giveth him leave to take what he will? Where shall a stranger be better welcomed to make him good cheer? Where shall a man have better commodity to keep his winter with fire enough and hot baths? And where is more pleasant dwelling for goodly waters/ gentle winds and shadow, than in the fields? Where may a man make better feastis/ and more triumphant banquets? 
The praise of husbandry.  What other place do servants love better? What other place doth a wife like more? Where do children desire more to be? Where be friends better received/ and gladder to be? Forsooth me thinketh it a marvelous thing/ if any honest man can find any substance, that he delighteth more in, or if he can find any occupation other more pleasant than this is, or more profitable for his living. And moreover, the ground teacheth men justice, if they have the wit to learn it. For they that do for it, and have care for it/ it rewardeth them with far moche more.  
And if they/ that have been brought up in husbandry, by some sudden chance of enemies, they that be lords of the country can not till the ground, they may go in to their enemies countries/ seeing they have been well and hardly brought up, and get there as much, if god be not against them, as will suffice them to live with. And it is often times more sure to seek for his living, in time of war/ with weapons of war/ than with instruments of husbandry.  
Husbandry also teacheth men to help one an other. If we will go to war, we must have men, nor the ground can not be laboured without men. And therefore he that will be a good husband man/ he must get him good lusty work men, and willing to do after him/ and obey him. And the self same thing he must go about to bring to pass, that leadeth an army to fight against his enemies, giving great rewards unto them, that behave themselves like good valiant men, and punish them that be stubborn/ and will not be ordered. And he that is a good husband, must as often times call upon his labourers, and comfort them, as the captain doth his soldiers. And bound men have as great need to be comforted, and meynteyned with good hope, as other free men/ yea and rather more, to th'end they run not away, but be glad to bide still. And surely he said very well, that called husbandry the mother and the nurse of all other sciences. For if husbandry doth stand well, all other sciences & faculties do the better. But if the ground be barren/ and can bear no fruit, all other sciences be all most spilled both by see and by land.  
When Critobulus had hard this/ he spoke after this manner. Me thinketh, good Socrates, ye speak very well in this matter. But ye know very well, that the most part of such things/ as long to husbandry/ a man can not cast them afore hand. For often times hail stones, drought, or continual rain, mist, or vermin, that eat up the seed that is in the ground/ do put us beside our intent and purpose, if it were never so good. And sheep like wise/ if they be in never so good pasture/ there cometh a sickness, that destroyeth them al. Socrates, when he hard that/ said again. I thought that ye knew well, that god is above all/ as well in husbandry as he is in war. We see that they that will make war, that afore they begin, they make their vows, prayers/ and sacrifices, desiring to know, what is best to do/ and what is not best. And think ye, that in those things, that long to husbandry/ we should have less recourse to god? Be ye sure of this, that good and honest men do worship almighty god with oblations/ and prayers, for all their fruits, their oxen, their sheep, and their horses, and generally for all that they have. Me thinketh good Socrates, said Critobulus, that ye speak very well in this matter, when ye bid to begin every thing with the trust of the help/ and of the grace of god/ seeing that god is above all things/ as well in war as in peace. And therefore we will endeavour us to do so. But seeing your purpose was to speak here of the ordering of an house/ the which ye have left, and be entered in to an other tale, endeavour yourself to show us a little more, what followeth next to that that ye left. For now that I have hard you say that that ye have spoken, me seemeth I see moche better than afore/ what a man must do for to live. Wherefore Socrates said: But will ye, that we rehearse all that we have spoken afore, and agreed in, to th'intent that we may, if we can, go forth in this matter/ bringing such thing as we shall like wise agree upon? Me thinketh that like wise/ as it would be a great pleasure, when two men have lente money one to an other, to agree upon the reckoning: So now in our communication/ uttering our minds one to an other, if we might 'gree in one tale.  
Well than, said Socrates, we agreed upon this, that the ordering of an house is the name of a science, and that seemeth to be the science, to order and increase the house. And we took the house for all a man's possessions and goods. And we said, that was truly the possession and goods of a man, the which was profitable unto him for his living/ and we found all that profitable/ that a man could use and order. And therefore we thought impossible for a man to learn all manner of sciences. And as for all the handy crafts, we thought best to expel them from us/ like wise as many cities and common wealths did. For they seem both to destroy a man's body, and to break a man's heart and stomach. And hereof/ we said, that this might be an evident token. For if the enemies did invade the countries, and one did set the husband men and the artificers a side divided in two parts, and asked them, whether they had liefer to come forth and pitch the field to fight with their enemies, or else to give up the fields/ and keep and defend the cities: They that have been used in the fields and husbandry would be glad to fight, to deliver the country. But on the other side, the artificers would do that that they have been brought up in, that is to sit still/ never labouring, nor never putting themselves in press, nor in jeopardy. More over we commended housbandrye for a good exercise and a good occupation for a good and an honest man/ by the which men may have all that is necessary for them. For it is an occupation very soon learned, and very pleasant to be occupied in it: the which also maketh a man's body mighty, strong/ well complexioned/ and well favoured/ his stomach and his spirit to be alway lusty and ready to do for his friends/ and for his country.  
More over, we iugged that it gave men heart and courage to be valiant and hardy/ seeing the fruits, 
why husbandry is most honourable.  that the ground brought forth, lay abroad in the plain, without trenches, boulwarkes, or fortresses. And therefore that kind of living seemed to be most honourable, and best esteemed in cities and common wealths/ because it maketh good men/ well disposed, and well minded to do good for the common wealth.  
Than said Critobulus, I am after my mind sufficiently persuaded/ that a man may have a very good, an honest, and a pleasant living in occupy husbandry. But where ye said, that ye knew the cause, that some did so use and occupy husbandry/ that they had by it plenty of all manner of things, that they needed: and some again, that so ordered themselves in it, that it availed them nothing, these two things would I gladly here of you, to th'intent we may do that that is good, and eschew that that is contrary.  
But what if I do tell you sweet Critobulus, said Socrates, even from the beginning, what communication I had once with a man, the which might be called truly/ & in deed a good honest man? That would I here very fain said Critobulus. For I myself do greatly desire/ that I may be worthy of that goodly name. Than will I tell you/ how I came first to the consideration of this. For as touching good carpenters, good joiners, good painters, good ymagers, me thought, that I might in a little time see and behold their work moste allowed and best accepted/ that made them to be so called. But to th'end I might see and behold, how they that had that goodly and honourable name of a good and an honest man, did behave themselves to be worthy of it, my mind did covet greatly to talk with one of them. And first of all for because Good and Honest, went together, when so ever I saw any goodly man, I drew to him/ and went about to know of him, if I might see Good and Honest, in a goodly man. But it would not be. For me thought that I found/ that there were many with goodly bodies and fair visages/ that had but evil disposed and ungracious souls.  
Than me thought it best to inquire no further of goodly bodies/ but to get me to one of them/ that were called good and honest men. And for because I hard, that Ischomachus was generally, both of men, women, citizens and strangers, called and taken for a good honest man, me thought I could do no better, than to prove how I might common with him. And upon a time, when I saw him sitting in a porch of a church, for because me thought he was at leisure, I came to him, and set me down by him, and said: What is the cause good Ischomachus, that ye, which be wont to be ever more occupied, sit here now after this manner, for I have seen you for the most part evermore doing some what, & lightly never idle, except it were very little? Nor ye should not now have seen me good Socrates, said he, sitting after this manner, if I had not appointed with certain strangers to tarry here for them. And if ye were not here, where would ye have been, or how would ye have been occupied, said I to him? For I would know of you very fain, what thing ye do, that maketh you to be called a good and an honest man? The good complexion of your body showeth well enough, that ye bide not always slougginge at home. And than Ischomachus, laughing at that that I said, what do ye, that maketh you to be called a good and an honest man, and rejoicing in his heart/ as me thought by him/ said? I can not tell if any man calleth me so/ when you and he talk of me, but when I must pay money/ or for taxes, preastis/ or subsidies, they call me plainly by my name Ischomachus. And in deed good Socrates, I do not alway bide at home, for my wife can order well enough such things as I have there. Yea but this would I know of you very fain, Did ye yourself bring your wife to this; or else had her father and her mother brought her up, sufficiently to order an house afore she came to you? Ischo. How could she have been so, when she was but fifteen year old, when I married her? and afore she had been so negligently brought up/ that she had but very little seen, very little hard, and very little spoken of the world. And I trow ye would not think it sufficient in her, if she could do nothing but spin and card/ and set the hand maidens to work. As for such things as concern the lower parts of the belly, good Socrates, said he, she had been very well brought up, the which is no small point of good bringing up, both in a man and in a woman. And did ye teach your wife all the remanant, said I, so that she is able to take heed to all manner of things? Yes, said he, but not afore I had made my prayers to all mighty god, desiring him, that he would give me the grace, to teach her so, and her to learn that of me, that should be good & profitable to us both. And did your wife make the self same prayer with you, said I? Yes marry, said Ischomachus, and it seemed in a manner, that god did promise evidently, and she like wise showed with clear and manifest tokens, that she would very well regard and take heed to that that she should be taught. For God's sake good Ischomachus, said I, what did ye begin to teach her first: for I had leaver here you tell me such a thing/ than if ye should descrive me a jousting or a tournament, though it had been never so triumphant? Marry I will tell you Socrates, said he. When we were once so well acquainted, & so familiar/ that we talked together, I examined her after this manner. Tell me good bedfelowe, did ye ever cast in your mind, for what cause I have taken you, and your father and your mother delivered you unto me? I trow ye know well enough, that I took you not for need, that I had of a bedfelowe to lie with me, for I might have had enough at my commandment. But when I had considered in my mind, and your father and your mother like wise, that it were well done, to find out a good one to be part taker both of our house, and of our children/ I chose you afore all other, and your father and mother like wise chose me. Wherefore if here after god give us the grace/ that we may have children together, we shall take counsel/ how to bring them up and instruct them in virtue. For it shall be for both our profits to have them, both to defend us/ and to help and nourish us in our old age. Now the house that we have is common to us both. For all that ever I have, I have showed you and delivered it unto you to keep for both our behoves: and ye like wise have done the same. And ye may not cast in your mind, which of us both brought more. 
● good les●on for a wife.  But this ye must know for a surety, that look which of us twain doth behave himself, and doth best in this fellowship/ that he bringeth more/ and his part is the better.  
Than my wife, good Socrates, answered here unto after this manner. Wherein can I help you, said she? or wherein may my little power do you any good? For truly my mother told me, that all together lay in your hands, and that it belonged unto me/ to be sober and live in chastity. Marry so it is good wife, said I, and so my father told me to. But it is the point of a sober husband/ and of a sober wife/ to do so, that that, the which they have, may be well ordered and guided/ & to increase and get more to it, by some good & rightful way. And what do ye see in me, said my wife, that I may increase our house, if I do apply it? Marry, said I, if ye get yourself to do those things to the best of your power/ the which both god willeth, that ye should do, & the law exhorteth you to it. And what things be those, said she? Verily, said I, no small things, except ye think, that that Bee doth but a little good, the which remaineth still in the hive, to over see the work, when the other go abroad together flowers. And forsooth me thinketh/ that god almighty hath set together for many good causes and considerations, that goodly couple/ that is the husband and the wife, to th'intent that they should be most profitable one to an other in that good fellowship. 
why wedlock was ordained.  first of all to th'intent that mankind do not decay and fail, this jolly couple lieth together and engendereth children. Than again by reason hereof, they bring forth children to help & soccour them in their old age. More over the manner and living of men, doth greatly differ from the life of wild beasts, the which be always abroad in the fields. For it is meet for men to have houses. Wherefore it is convenient/ that they/ which will have somewhat to bring in to their houses/ have men with them to do those work/ that must be done abroad in the fields. For tilling of the ground, sowing of the corn/ setting of trees, & keeping of beasts at grass and pasture, be all done abroad. But again it is needful, when those fruits be conveyed in to the house/ to oversee & save them/ and to do all such things as must be done at home. Babis and young children must needs be brought up within the house. bread must be baked/ and the meat sod & dressed within the house. Also spinning/ carding/ and weaving/ must be done within the house.  
And where that both those things, that must be done abroad, 
A house wife's office.  and those that be done within the house do require care and diligence: me thinketh that god hath caused nature to show plainly, that a woman is borne to take heed of all such things, as must be done at home. For he hath made man of body/ heart/ and stomach strong and mighty to suffer and endure heat and cold, to journey, and go a warfare. Wherefore god hath in a manner commanded and charged him with those things/ that be done abroad out of the house. He also remembering, that he hath ordained the woman to bring up young children, he hath made her far more tender in love toward her children than the husband. And where he hath ordained, that the woman should keep those things, that the man getteth and bringeth home to her, and he knowing very well, that for to keep a thing surely, it is not the worst point to be doubtful and fearful, he dealt to her a great deal more fear, than he did to the man.  
And he also perceiving, that if any man doth him wrong, the which laboureth and worketh without, he must defend himself, he distributed to the man a great deal more boldness. And for because it behoveth, that both they do give and receive, he hath given them indifferently remembrance and diligence, in so much/ that it is hard to discern, whether kind hath more of them/ either the man or the woman.  
He hath also granted them indifferently to refrain themselves from such things, as is convenient they do. And hath given them power and authority, that look in what thing the either of them doth the better/ he bringeth the more away with him. But because the natures and the dispositions of them both be not equally so perfect in all these things, they have so much the more need the tone of the t'other. And this couple is so much the more profitable the tone to the t'other, because that that the tone lacketh the t'other hath. wherefore good wife, seeing we see that, which god hath ordained for us both, we must enforce/ and endeavour ourselves to do both our partis in the best wise. The law seemeth to comfort us and exhort us to it, the which coupleth man & wife together. And like wise as god maketh them come together to get children, So the law will have them live together partakers one of an others goods in good fellowship. Like wise the law showeth, and god commandeth, that it is best for each of them to do their part. For it is more honesty for a woman to keep her house, than to walk about. And it is more shame for a man to bide slougging at home/ than to apply his mind to such things as must be done abroad. But if any man doth contrary to that that he is naturally borne to/ peraventure god will remember, that he breaketh his statutis and decrees/ and will punish him/ either for because he is negligent in that that he should do/ or else because he taketh upon him that that belongeth to the wife. Me thinketh also/ that the masters be/ that keepeth the hive, doth like wise that that god hath ordained her unto. And what doth the masters be, said she, 
A good ensample of bees.  whereby it may be likened to that that I must do? For because, said he, it bideth alway in the hive, and will not suffer no bees to be idle: and they that should work without/ she sendeth them to their work. And what so ever any of them bringeth home/ she marketh/ receiveth, and saveth it, until the time come that it must be occupied. And when the time cometh, that it must be occupied/ than she distributeth every thing according as equity requireth. And she causeth them that do bide within to weave and make the fair honey comes after the best wise, and taketh heed to the young bees, that they be well fed and brought up. But when they be come to that age/ and to that point, that they be able to work, she sendeth them out with one, the which they follow as their guide and captain. And must I do so to, said my wife? Ye forsooth said I: For ye must always bide within the house, and those men/ the which must work abroad, ye must send them to it: and they that must work within, ye must command them, and be over them, to see them do it. And that that is brought in/ ye must receive it. And that, which must be spent of it, ye must part and divide it. And that that remaineth, ye must lay it up and keep it safe till time of need. And beware/ that that/ which was appointed to be spent in a twelve month, be not spent in a month. And when the wool is brought in to you, ye must see that it be carded and spun/ that cloth may be made of it. Also ye must see that the corn, which is brought in to you, be not so moustye and dousty/ that it may not be eaten. 
How servants must be entreated  But one thing specially above all other there is, that ye must be careful fore, and that shall get you great favour and love, that is, if any of our servants, hap to fall sick, that ye endeavour yourself the best that ye can/ not only to cherish them, but also to help that they may have their health again. By my faith, said my wife, it is a very gracious and a kind deed. For when they be once helped, and eased/ they will ken us very good thank, and be the more loving and faithful unto us.  
And me thought, said Ischomachus, that it was an answer of a good and an honest wife. And by the reason of this good provision of this masters be, said I, all the t'other bear so good love and affection unto her, that when so ever she goth out of the hive/ there will none tarry behind, but all wait upon her.  
Than my wife answered me. I do great lie marvel/ whether such things, as ye say the masters be doth, do not belong moche more to you than to me. For my keeping and departing within, were but a little worth, except ye did your diligence, that somewhat might be brought in. And my bringing in, said I, should avail but a little, except there were one/ that kept & saved that, that I brought in.  
Do ye not see, said I, how every man hath great pite of them, the which, they say, that their punishment is to pour water in to tub full of hooles, till they be full. And they pite them for nothing else, but by cause they seem to labour in vain. By my faith, said my wife, they be very miserable in deed, the which do so. There be other things, that belong to you to take heed of, the which must needs be very pleasant unto you/ as when ye have taken one in to your service, that can neither spin nor card/ if ye teach her to do it, it shall be twice so much more worth unto you. And if ye have a maid, the which is other negligent, or is not true of her hands, or that can not wait, if ye make her diligent, trusty, and a good servant, all shall be to your great profit. And again, when ye see your servants good and sober fellows, and profitable for our house/ ye must do them good/ and show them some gentleness. But if there be any of them knavisshe or froward, ye must punish them. And this again should be most pleasant of all, if ye could make yourself better than I, and make me as it were your servant. And ye need not fere lest in process of time, when ye come to age, ye be less set by: but be ye sure of this, if ye be diligent, loving, and tendable to me, our children, and household, the elder that ye wax/ the more honourable and better esteemed shall ye be. For it is not the beautifulness, and goodly shape, but the very virtue and goodness that men regard, and favour.  
I remember good Socrates, that my first communication with her, was after this manner. And did ye perceive, good Ischomachus, said I, that by the reason of this, she was any thing moved to be more diligent? Yes verily, said Ischomachus, And I saw her upon a time sore an angered with herself, and greatly a shamed/ that when I asked her a thing, that I had brought home, she could not fet it me. And when I saw that it grieved her very sore/ I said unto her. Take never the more thought for the matter, if ye can not give me that that I ask you. For it is a token of poverty in very deed, when a man lacketh a thing/ that he can not have. But this need may be suffered a great deal better/ when a man seeketh a thing and can not find it/ than if at the beginning he doth not seek for it/ knowing that he hath it not. But as for this ye be not to be blamed, said I, but I myself/ seeing I have not appointed you a place, where to lay every thing that ye might know, where ye should set it, and where to fet it again.  

The praise and profit of order.  There is nothing, good sweet wife, so profitable and so goodly among men, as is an order in every thing.  
In plays and interludes, where a great company of men is assembled to play their parts, if they should rashly do and say/ what so ever fell in to their brains, it would be but a trouble and a business/ and no pleasure to behold them. But when they do and speak every thing in order/ the audience hath a very great pleasure both to behold them, ye and also to hear them.  
And like wise an army of men sweet wife, said I, that is out of order, and set out of good array/ is a very great confusion, in danger to be lightly over come of their enemies, and a very piteous and miserable sight to their friends, as when there is together in a plump, asses, footmen, carts/ baggage/ and men of arms. And how should they go forward, when they do let one an other? He that goeth letteth him that runnethe, he that rounneth distourbeth him, that standeth still, the cart letteth the man of arms, the ass the cart/ the baggage the foot man. And if they should come to the point/ that they must fight/ how could they fight being in that taking? For when they be feign, by the reason of their ill order, to flee their own company, that letteth them, how could they, thus fleinge, over come them, that set upon them in good order of battle, & well weaponed? But the army, that is well ordered and kept in good array/ is a very pleasant sight to their friends/ and grievous to their enemies. What friend is there, but that he will have a very great pleasure to see the foot men march forward in good order and array? What is that man, but he will marvel when he beholdeth a great number of men of arms riding in good array and order? And what enemy will not be afeard, when he seeth morispikes, bills/ men of arms/ cross bows, and also archers, the which follow their captains in good array and order of battle? And also when they march forward in good array, if they be never so many thousands, yet they walk as pesibly as though there were but one man alone.  
And what maketh a galley/ well furnisshed with men, fearful to the enemies, and pleasant to behold unto friends, but that it goth so swiftly? And what maketh them that be in it/ that they do not trouble one an other/ but that they do sit in order/ keke & make signs in order, lie down in order, rise in order, draw the oores in order? And as for confusion & misorder/ me thinketh it is like/ as if a man of the country should put together on a heap, oats, wheat, barley, and pease/ and when he had need to occupy any of them, he should be fain to try it out, and put it by itself again. Wherefore sweet wife/ ye shall lightly eschew such confusion, if ye put to your good will to set in good order that that we have, and take to you that that ye have need of/ and spare not: and give to me that that I call for graciously. And let us seek out and prepare a handsome place to set every thing in/ according as every thing requireth. And when we have set it there/ let us show it the servant, that she may fetch it, and lay it up there again. And thus we shall know/ what we have saved, & what we have lost. For the place hit self shall lack that that it should have. And the sight will search out that that hath need of help/ and make us to know anon where lieth every thing, so that we shall not be to seek, when we have need of hit.  
I remember good Socrates, that upon a time I went a board a ship of Phenicia, where I beheld the goodliest order and the most perfect that ever I saw. 
The order of a ship.  I considered how great abundance of implimentes was in that small vessel. There were many oores, and many other things made of wood: with the which they bring the ship in to, and out of the haven. What a sort of shrouds, hawsers, cables, lines, and other takeling was there? With how many engines of war both to defend itself, and to grieve an enemy, was it armed? What a sight of armour and weapons for the men/ carry they about with them. More over, they carry with them moche victual and other necessaries/ that men use at home in their houses. Beside all this, it she 's jaded, with such stouffe and goods, as the ship master gettethe by the carriage thereof. And all this gear that I speak of, was stowed in so little a room, that a far greater place would not have received it/ if it should have been removed. And I marked how every thing was so well set in good order/ that no one thing did let an other, nor had no need to be long sought fore: Nor were not so scattered, and so ill compact, that a man should tarry long for it/ when he should occupy it quickly. And he that waited upon the Patron of the ship/ that is to say, he that standeth in the fore part of the ship, I perceived, that he had every place so well in his mind, that though he were not there/ he would tell you readily, where every thing lay, none other wise than he that is learned, can tell how many letters go to this word, Socrates, and in what place every letter is set. More over, I saw him, when he was searching and casting in his mind, how many things a ship hath need of: Than I maruayling whereon he mused and studied, asked him, what he meaned. I consider and cast afore hand good man, quoth he, if any thing should chance/ how and in what readiness every thing lieth in the ship/ whether any thing lieth out of his place, or if every thing be not trimmed to the purpose. For it is no time, when god sendeth us a storm on the see/ to be seeking that that we need of/ nor to bring forth that that is not handsome & well trimmed. For god threateneth & punisheth them that boydel & negligent. And we may be glad, if he do not destroy us, when we do our duty. And if he saveth them/ that use great labour and diligence, they ought to thank him greatly. Wherefore when I perceived and saw that goodly and perfect order, I said unto my wife, that it should be great sloth and negligence unto us, if they, which be but in little ships and small vessels, find feet places to stowe every thing in, that they carry with them, And though they be sore shaken and troubled/ and continually in great fear, yet they keep a good order, And we that have so goodly places, and a house standing steadfastly on the land, could not find places meet and convenient for to set every thing in, how moche ought we to be blamed of lewdness and small wisdom?  
We have sufficiently spoken how profitable it is to set all the implimentes of the house in good order, and to set every thing in such a readiness/ in places meet therefore, that it may be easy to find and come by when need requireth. But how goodly a thing is it to se sewtis of all a man's apparel, lying by itself, keverlettes, & counterpoyntes by themselves, sheets, towels, and all naprye ware by themselves/ pots, pans, caudrous, and other garnitures of the ketchyn by themself, all that longeth to the table by itself/ and so like wise of all other things, that long to an house, where at he that is unwise, and knoweth not good order will laugh. And whether it be so or not my sweet wife, we may lightly prove without great cost/ and with small labour. And ye must not trouble yourself/ as though it were an hard thing to find one, that could learn the places/ and remember where to set every thing. For we know well, that in the city there is a thousand times more wave than we have: but ye● what so ever servant ye will command to go and buy you somewhat/ in the market/ he will not stand still, as though he could not tell what to do, but by the reason that he remembreth, where he hath seen of it/ he goth thither straight way, and fetcheth it. And surely there is none other cause of this/ said I/ but that there is a place determined, where one shall have it. But if one seeketh a man/ the which seeketh him to/ may fortune he will often times be sooner weary than he can find him. And of this like wise there is none other cause, but that there is no place appointed, where the tone should tarry for the t'other. As for setting in order of the household stouffe/ and of the use of it, I remember I spoke unto her after this manner. And how thought ye by your wife good Ischomachus, said I? Whether did she obey you in that thing/ that ye taught her so busily? Isch. What should I say/ but that she promised to apply her mind unto it. And me thought verily by her countenance/ she was very glad/ that where afore she was in a great doubt and perplexity/ she had found a good way in it, and besought me, that I would make an order of every thing, as I had said unto her as soon as was possible. And what order did you show her good Ischomachus said I? Ischo. What order should I show her but this? first me thought best to show her, what a house properly was ordained fore. For it is not ordained to be gorgiouslye painted with divers fair pictures, but it is builded for this purpose & consideration, that it should be a profitable vessel for those things, that should be in it. Wherefore in a manner it biddeth the dwellers, to lay up every thing, where it is most meet to put it. The inner privy chamber, because it standeth strongest of all/ looketh for to have the jewels, plate, and all such things as be most precious. The dry places look for the wheat, The cold for the wine. And bright places do desire such works and things, as require lightsomeness. More over, I showed her how parlours & dining places, well trimmed & dressed, for men to eat & drink in, in summer should be cold, & in winter hot. And I showed her how all the situation of the house was very much southward, whereby it may be clearly understand, that in winter the son lighteth welfavourdly upon it, and in summer there is goodly shadow in it. Further, I showed her the nursery & the women's lodging, divided from the men's lodging, left there came out any thing amiss, & our servants should get them children without our consentment. For they that be good/ if they have children through our permission, they will love us the better. And they that be nought, if they come once to couple with a woman, they will find the more ways/ & the better shift to fulfil their ungraciousness. And after we had spoken thus, said he, we went and divided the household stouffe, by sewtes and sorts after this manner. First we did put together all manner of things longing to sacrifices. next to that the good wives apparel, both for holy days and working days, and afterward the good man's apparel both for the holy days, & also for war, Clothes for men's chambers, and for the nursery, men's shows, and women's shows, Than we appointed out the instruments, that belong to spinning & carding, and such as pertain to the bake house, to the kechin, to the bathe, & to the bolting house. We did separate asunder those things, that should be occupied alway, from those, that be occupied but at dinner & souper. And we did separate that that we should spend in a months space/ and that that was appointed to serve us a twelve month. For so it is the better known, in what manner it is brought to an end. And after we had separated all the household stouffe in sewtis and sortis/ we did set every thing in a place convenient.  
afterward all the instruments that our servants must occupy daily, as for the bake house, for the ketchyn/ for spinning and carding, and other like, we did show them the place, where they should put them again, and than delivered them/ & bade them keep them safe. And as for such things, as should be occupied but seldom, or upon holy days, or when there came any strangers unto us, or at certain other times, in certain business, we delivered them unto a woman, that we made the keeper of our store house/ and showed her the place/ where they should be set. And when we had made a reckoning unto her of all, and also written every thing, we bade her, that she should deliver them forth as time and need required, and that she should remember well to whom she delivered any thing, And when she received it again/ that she should lay it up/ where she had it before. And to be keeper of our store house, we appointed her, that seemed unto us most sober and temperate in eating, drinking/ and sleeping, and that she could very well refrain the company of men: and that seemed also to have a very good remembrance/ and that would beware to be found in a fault through her negligence/ lest she should displease us with it/ and seek the mean to do that that should please us/ that she might be praised and rewarded for it. More over we taught her to have a good will toward us, and to love us, For because that when there was any thing happened, that made us joyful and glad, we made her partaker of it/ and if we were sorrowful and heavy for any matter/ we called her, and showed her the same. Furthermore we taught her to set her good will and her good mind to increase our house, teaching her the way and the manner how. And if any thing fortuned well to us/ we gave her part of it. Also we taught her to be just and true in her business, and to esteem and set more by them, that were good and rightful, than by them that were false and untrue: And we showed her how they lived in more wealth & more liberty, than they that were false and untrusty. And so thus we did set her in the room. And at the last good Socrates, said he, I said unto my wife/ that all this should avail nothing/ except she took diligent heed/ that every thing might remain still in good order. I taught her also how in common wealths, & in good cities/ that were well ruled & ordered, it was not enough for the citizens and dwellers, to have good laws made unto them, except that they beside chose men to have the oversight of the same laws, the whose duty should be to see, that they, the which do well, and according to the law, may be praised, & he that doth the contrary, to be punished. And so I bade my wife, that she should think herself to be, as if it were the overseer of the laws within our house: and that she should, when she thought best, 
A good wives duite.  oversee the stuff, vessel/ & implements of our house/ none other wise than the captain of a garrison overseeth and proveth the sondiours, how every thing standeth: or like wise as the Senate & the counsel of Athenes overseeth & maketh a proof both of the men of arms, and also of their horses. And that she should praise & reward him, that were worthy, to her power/ as if she were a queen, And blame, ye and punish him, that doth deserve it. Beside all this I taught her, that she should not be displeased, if I did put her to more business, & charged her with more things to be done in the house, than any servant I had, shewing her, that prentis & covenant servants have no more of their masters goods, but as much as they deliver them, to do their masters service with all, or to bestow it in their behalf, or to keep it for them: & they may occupy none of it to their own use, except their masters do give it them. But he that is the master/ he hath all, & may use every thing at his own pleasure, wherefore he that hath most profit by it, if his goods be safe, hath most loss, if they be lost or perished: I showed her, it were reason he should be most diligent, & take best heed about it. Than said I. Good Ischomachus, when your wife hard this, how did she take it? what will ye have any more of it good Socrates/ but that she said: I knew her not well if I thought it did grieve her, that I should teach her to take heed to her goods & substance. For it should have been more grievous unto me a great deal, said she, if ye had bade me to take no heed to my goods/ than to bid me to be diligent about that that is mine own. For me thinketh, that like wise, as it is naturally given to a good woman, rather to be diligent about her own children than not to care for them, Like wise it is more pleasure for an honest woman to take heed to her own goods, than to set nought by them.  
And when I hard, said Socrates, that his wife gave him such an answer, I said: By my faith Ischomachus, ye tell me of a jolly and a manly stomach of a woman. Ye, said he, ye shall hear me tell you other things yet, that will well show her good lusty heart, that when she had hard but one's speak of it, straight way she did after me in it. So. I pray you tell me that, for surely I have more pleasure a great deal, to learn the virtue of a woman alive, than if Zensis the excellent painter should show me the picture & portraiture of a fair woman. Than said Ischomachus, when I had seen her upon a time/ that she had painted her face with a certain ointment, that she might seem whitter than she was, and with an other ointment, that she might seem redder than she was in very deed, and that she had a peyre of high shows on her feet, to make her seem taller woman than she was, I said unto her: Tell me, good wife, whether would ye judge me worthier to be beloved, if our goods and substance now being common one to an other, if I should show you that that I have in very deed, and make neither more of it, nor no less than it is in very deed/ and kept nothing privy from you: or if I went about to deceive you, saying I had more than I have, and showing you false money, chains of brass in stead of gold, countrefete precious stones, red in the stead of scarlet/ false purple in the stead of pure and good? Than she answered straight way. God forbidden ye should be such one: For if ye were such one, I could not find in mine heart to love you. I will tell you wife, We be come together to th'intent to have pleasure of the body one of an other, at the least men say so: Whether than, seeing I must give you my body to use with you, were I better to be beloved after your judgement, if I studied and went about to make my body seem the lustier, the stronger, the better coloured/ the better complexioned/ and should noint my face with certain ointments, and so show me unto you, and lie with you/ and give you these ointments to see and to handle in the stead of my colour and of mine own face? Forsooth, said she, I should never have more pleasure in handling any ointment in the stead of your face/ nor delight more in thing counterfeited, than in your very eyes & your natural face. Think like wise by me good wife, said Ischomachus, that I have no more pleasure in ointments, than I have in your own natural body and face. And like wise as god hath made horses to have pleasure with maares, bulls with kine, rams with ewes, so like wise men do think that body most pleasant, that is pure. And as for such wiles and deceits/ they may peraventure beguile stranger's, so that they shall never be spied, but they that be daily conversant together, they shall lightly perceive, if the tone go about to deceive the t'other. For they will be spied, either when they rise out of their bed, before they make them ready, or when they sweat, or when they weep, or when they wash and bathe them. So. And I pray you, said I, what an answer made she to it. Isch. What, said I? by my faith she went never since about no such matters, but showed herself always pure with as good comeliness as might be. And she asked me, whether I could give her any counsel how she should be fairer in deed, & not only appear so. And than I gave her counsel, that she should not sit still like a slave or a bound woman, but go about the house like a masters, & see how the works of the house went forward: some times to the weaving women, both to teach them that she can do better than they, & also to mark who doth better or worse. some times to look upon her that baketh the bread. some times to look upon her, that keepeth the store house, to see her set up and met that that she weaveth. some times to bestyr herself looking if every thing be set up in his place. For I reckoned, that this should be both a way to take heed to the house, & also should serve for a good walk. Also I said it were a good exercise to wash, to bolt, to bake, to shake keverlettes, hangynges, tappessary ware, & to set them up again in their places. For I said, if she did somewhat to exercise herself/ she should have the more lust to her meat, she should be the more helthie, & get better favoured colour in very deed. And also the sight of the masters being more cleanlier & far better appareled, & setting her hand to work, & in a manner striving with her servants who shall do most, is a great comfort unto them, that be under her, specially when it lieth in them, either to do her pleaser in doing of their work with a good will, or to be compelled to do it against their wills. But they that alway do stand still like queens in their majesty/ they will be only judged of those women that be triumphantly arrayed, the which do deceive them.  
And now, said he, good Socrates be ye sure, she liveth even as I have taught her, and as I tell you.  
So. Than said I. Good Ischomachus, me thinketh ye have sufficiently spoken touching the behaviour of your wife, and of you, to the great praise of you both: but now I pray you, tell me your own deeds, that both ye may rejoice in telling such things/ the which do get you so good a name. And when I have hard and learned the works and deeds of a good honest man, I may give you such thanks as ye deserve, and according to my power. By my faith, said Ischomachus, I will be glad to tell you all, what so ever I do, to th'intent ye may correct me, if ye think I do not well in some thing. Socra. Ye but tell me, how could I correct you, seeing that ye be come to this point to be a good honest man, specially when I am the man, that is taken for a trifler, that occupieth himself in nothing, but in measuring of the air: And that that is a very sore rebuke/ and a token of most great folly, I am called a power man. And I assure you, 
The name of poverty.  that name would have troubled me very sore/ if I had not met the other day by chance one Nicias horse, & seen moche people that came after to behold him, and hard very moche talking of him. And in very deed I came to the horsekeeper and asked him, whether the horse had moche money or not. And he looked upon me as though I had been mad to ask him such a pyvisshe question/ and said: How should a horse have any money? And so I turned me even back again, when I hard/ it was lawful for a pour horse to be good, if he had a good free heart and stomach with him. And therefore I prey you, seeing it is like wise lawful for a pour man to be good, that ye will tell me your manner of living to the uttermost point, to th'intent that when ye have told me, I may pass myself to learn it: & from this day forward to begin to follow you and do after you. For that may be called a very good day, on the which a man beginneth to be good and virtuous. I know well ye jest with me good Socrates, said Ischomachus: but yet I will tell you as farforthe as I can, the whole course of my life, the which I purpose to follow still till the last day of my life.  
After that I had well perceived/ that except a man knoweth what is to be done, and will set and apply his mind and diligence to perform the same, god granteth no man to do well. And unto them, that be both wise and diligent, god sendeth wealth and good fortune. Wherefore first of all I began to honour and worship god/ and to call upon him with my prayers/ that he would vouchsafe to send me the grace, that I might have my health, strength of body/ honour in my city, good will of my friends, to return home again safe from warfare/ with the increase of my riches and goods. Socra. And when I hard that/ I said: And care ye so much to wax rich, seeing that when ye be rich, ye have the more trouble, in studienge how to order and keep your goods? Yes marry, said Ischomachus, I have no small care of that that ye ask me. For me thinketh it is great pleasure both to worship god honourably, and to help my friends/ if they be in need, and to see that the city be not deprived of the ornaments of riches, as much as lieth in me. Socra. By my faith that that ye say good Ischomachus, is good and also very honourable/ & longing to a man of great power & substance. Ischo. It must needs be thus. For there be some men, the which can not live, but they must be helped of other men. And there be many again/ that reckon it sufficient, if they can get that/ that is necessary for them. But those that will not only order and guide their houses/ but also have so great abundance, that they do both honour to the city/ and also help and ease their friends: why should not they be called and taken for men of profound wisdom, of great power, and of stout stomach? Socra. Surely there be many of us, said I, that may well praise such manner of men. But for God's sake tell me even from the place, where ye began, how ye go about to maintain your health, and also the strength of your body/ how it may be lawful to return honourably home again safe fro the war. For as touching the encreasinge of goods, we shall here of it afterward sufficiently. But me thinketh, said Ischo, that these things be linked together, & come one after an other. For when a man hath meat & drink sufficiently, if he do labour well, he shall have his health the better and the longer. And he that is well exercised in war, he shall return home safe again/ and with more honour. And he that is diligent, and doth not coker himself, nor give himself to sloth and idleness/ he is the more likely to increase his house. So. Forsooth good Ischomachus, I grant you all this even hitherto, where ye say, that he that laboureth, taketh pain, useth diligence, and exerciseth himself, cometh the rather to goods. But what labour ye use to meinteine a good complexion, and to get you strength, and how also ye exercise yourself for the war/ and how ye study to get so moche substance and goods/ that ye may both help your friends/ and make the city more honourable and stronger by it, that would I very fain here. Verily good Socrates said Ischomachus, I rise in the morning out of my bed so yearly, that if I will speak with any man, I shall be sure to find him yet within. And if I have any thing ado in the city, I go about it, and take it for a walk. And if I have no matter of great importance to do within the city, my page bringeth my horse afore in to the fields, and so I take the way to my ground for a walk, better peraventure than if I did walk in the galleries and walking places of the cite. And when I come to my ground, if my tenants be either setting of trees, or tilling or renewing the ground/ or sowing, or carrying in the fruit, I behold how every thing is done, and cast in my mind, how I might do it better. And afterward for the most part, I get me a horseback and ride as near as I can, as though I were in war constrained to do the same, wherefore I do not spare neither crooked ways, nor no shroud goings up, no ditches/ waters/ hedges/ nor trenches/ taking heed for all that as near as can be possible, that in this doing, I do not maim my horse. And when I have thus done, the page leadeth the horse trotting home again, and carrieth home with him in to the city, out of the country that that we have need of. And so than I get me home again, some times walking, and some times running. Than I wash my hands, and so go to dinner good Socrates, the which is ordained between both, so that I abide all the day neither void nor yet to full. So. By my troth good Ischomachus, ye do these things wonders pleasantly. For in deed to use & occupy at ones all manner of things, that be ordained for health, for strength, for exercise of war/ for study and conveyance how to get goods/ and all in one time, me thinketh a marvelous thing. For ye do show evident tokens, that ye apply your mind well & truly to all this. For we see you commonly, thanked be god/ for the most part healthful, strong and lusty. More over we know, that ye be called one of the best horse men, and one of the richest men of the city. Ischo. And though I thus do, as ye have hard, yet can not I eschew detraction: ye thought peraventure that I would have said, I am therefore called a good honest man. So. And forsooth so I was about to say good Ischomachus, But this I thought first to inquire of you, whether ye do study and set your mind, how to answer these detractors/ and speak in a cause, whether it be your own or an other man's, or to judge it, if need be. Ischo. Think yond that I do not sufficiently my part in this matter/ if I think by my good deeds to defend myself, and do no wrong/ and as moche as I may help and do pleasure to many men? And more over, think ye that it is not well done to accuse such men, that do wrong both to private men, and also to the city/ and that will do no man good? So. But yet if ye set your mind to such things/ I pray you show it me? Ischo. Forsooth I never stint, but am always exercising myself in rhetoric & eloquence. For when I here one of my servants complain on an other/ or answer in his own cause, I seek to know the truth. Again/ I either blame some man to my friends, or else praise him, or else I go about to bring at one some men of mine acqueintance, that be at variance, endevoring myself to show them/ how it is more for their profit to be friends/ than ill willers and enemies. And before the high rulers I use both to commend and defend him, that is oppressed by wrong and injury/ and before the lords of the cost seile I accuse him, that I see promoted unworthily, & I praise that that is done by counsel & deliberation, & the contrary I discommend. But I am now brought to this point, that either it behoveth me to suffer or to punish. So. Of whom I pray the Isch. For that do not I yet know. 
Stryffe with a wife.  Isch Mary of my wife. So. But in what manner do ye strive in your quarrel? Isch. When she happeth to say troth, it is very gently done, But when she lieth/ & erreth in her words, forsooth Socrates, I can not reform her. So. May chance that, that is false, ye can not make it true. But peraventure ye would begun Ischmachus, and I do let you. Truly I would be loath to tarry you, if it please you to go hence. Ischo. No in good faith, good Socrates, I will not go hence till the court break up. Socra. By my faith, ye be right circumspect and take good heed, that ye lose not that honourable name, to be called a good honest man. For where peraventure ye have many great businessis and things to take heed to, that require great diligence, yet because ye promised those strangers to tarry for them here, ye will not deceive them. Ischo. As for those my businesses that ye speak of Socrates, I have provided for them well enough. For I have in the fields my bailies of husbandry, and my deputies. So. But sine we be fall in this communication, I pray you Ischomachus tell me/ when ye have need of a good bayllie, do ye inquere, whether there be any that can do it well, and so find the mean to have him: like wise as when ye have need of a carpenter, when ye know where is one/ that can good skill thereof/ ye will desire to have him, or else do ye make your bayllies and deputies yourself, and teach them to do it? By my faith, 
How to prepare a ba●lye of husbandry.  I endeavour me to teach and instruct them myself. For he that should be sufficient to do those things for me in mine absence, that he is put to/ what needeth he to know any thing, but that that I do myself. For if I be sufficient to set men a work, and command them what they shall do, I trow I am able to teach an other man that that I can do myself. Socra. Than he that is a bailie of husbandry must owe you good will and favour, and also to all yours, if he being present, shall be sufficient in your absence. For without love and good will, what good can a bayllye do, if he be never so expert and cunning? By my faith, said Ischomacus, never a whit: but as for me/ the first thing that ever I do/ I go about to teach him to love me and mine, and to love my goods. And I pray you for God's sake tell me/ how do ye teach him to love you and yours, who so ever he be that ye do this benefit unto? By my faith, said he, by gentle & liberal dealing when god sendeth me plenty of any manner thing. Socra. This ye mean I trow, that they, the which be eased and holp by your goods or money/ do love you and desire that ye may do well. Surely good Socrates/ said he/ that is the best instrument that can be to allure and get a man's good will withal. Socra. And when he heareth you good will good Ischomachus, is he therefore sufficient to be a bayllye? For we may see that all men love themselves/ and yet through slonggisshenes they be negligent to do those things, the which for the most part they covet right moche to have, as goods, Ischo. Ye but when I will make such men as love me my bailies and overseers of my businesses, I instruct and monish them before how they should oversee every thing diligently. Socra. Can ye bring that to pass? Forsooth me thinketh it is unlikely, that any man could be taught to guide an other man's business aright. Ischo. In very deed it is impossible good Socrates to instruct and teach every man diligently to do it. Socra. And who be they that ye think meet to be taught and instructed? For that I desire very greatly to know. Ischo. first of all they that can not refrain themselves from drunkenness are excluded from this care. For drunkenness bringeth in with it forgetfulness of all manner of things, that a man should do. Socra. Whether than is it impossible, but only in them, that can not refrain them from drunkenness, to make them diligent, or be there any other beside? Yes marry said Ischomachus and they also that can not refrain themself from sleep. Socra. Be there any more beside those? Methynketh, said Ischomachus, that they, the which do set their mind sore to the pleasure of the flesh/ that it is impossible to teach them to have more mind to any thing than to that. for they can find neither hope nor study more pleasant to them then of their lovers. And when they have any thing to do, it is hard to imagine a sorer punishment than that is to them to be kept from them they be in love with. Therefore I let such manner of men go nor never go about to teach them to be more diligent. So. Ye but they, that do set their mind sore to lucre, be not they apt to be taught that diligence/ the which should be used and occupied in your ground? Ischomachus. Yes mary they/ there can none be sooner brought to this diligence. For ye need no more but only to show them, that diligence is very profitable. wherefore if I chance to have such one, I commend him moche. So. And as for other men, the which do refrain them from such things as ye do command/ and have a meetly good mind toward lucre/ how do ye teach them to be as diligent as ye would have them? Ischo. Marry very well good Socrates. For when I see them diligent, I do both praise and reward them. And again when I see them negligent and reach less, I both do and say all that ever I can to anger and vex them with. So. Ye but Ischomachus, saving your tale, that is of them that be all ready instructed to be diligent: tell me this, touching the instruction of them, whether it be possible for a man, that is naturally negligent/ to make other diligent? Isch. No by my faith/ no more than he that hath no skill in music can make other men musicans. For it is hard for a scholar to learn that thing well, that his master teacheth ill. And it is hard for a servant to use any diligence, when his master giveth him example of negligence. 
diligent masters make good servants.  And shortly to speak and in general/ I do not remember, that ever I hard that any ill master had any good servants. Marry this have I seen, that a good diligent master by chastising of dulheded servants/ hath lightly instructed them. But he that will go about to make other diligent in their work, he most specially aught to be a provident and a aware man, and over se and mark their works. And when there is any thing well and diligently done, he must ken him great thank that did it/ and he must not stick to punish him sharply, according as he deserveth, that is negligent in his business. And forsooth me thinketh to this purpose it is a right goodly answer/ that the Persian made, For when the king of pierce asked him/ riding upon a right fair horse, what thing did soonest make an horse fat, he said his masters eyes.  
Some think like wise good Socrates, by all other things, that the masters eye most specially maketh them to be in far better plight. So. But when ye have told and showed him very well & with great instance/ that he must take heed to such things as ye will have him, and that he is very diligent/ is he than meet to be your baillye or steward, or else must he learn somewhat beside to make him fit for that purpose? Ischo. No iwis man. For it behoveth him yet to learn, what he must do, and when, and how he shall order every thing. For else what availeth a bailiff or a steward more without this/ than a physician/ the which night and day/ yarly and lay taketh heed to a sick man/ and yet he woteth not what is profitable for the same patient. So And when he knoweth what is to be done/ shall he need any thing else, or shall he than be a perfect bailye or steward? Ischo. Me thinketh/ that he should learn also to rule the work men. So. And do ye teach your bailie or steward to be able to rule? I go about it at left, said Ischomachus. So. And I pray you for god's sake, how do ye teach men to have the science to rule and command? Isch. Very easily good Socrates/ in so moche, that I think ye shall laugh at it/ when ye here it. So. Forsooth good Ischomachus, said I, it is no matter to laugh at/ but he deserveth & ought rather to be highly landed, that hath the wit to teach that. For he that can teach men how to rule, he can also make them masters, & he that can make them masters, can make them princelyke & able to be kings. Ischo. surely all manner of beasts good Socrates do learn to obey by the reason of these two things, that is to say, when they do strive, & will not be obedient, they be punished: and when they do quickly that that a man biddeth them/ they be cherished and well entreated. Coltis and young horses learn to obey their brekers and tamers: For when they do obey them, they have somewhat done to them for it/ that is to their pleasure & ease: But when they will not obey, they beat and handle them very sore and roughly for it, until the time they serve the breaker at his will.  
And young spaynels like wise, the which be worse than men a great deal/ for lack of reason, and for lack of speech, yet they learn to ren about/ to fetch or carry/ to go in to the water after the same manner. For when they obey, they have somewhat given them, that they have need of, and when they will not nor care not for it, they be punished. But as for men they may be well persuaded and brought to obedience, if a man will show them, how it shall be for their profit, if they do obey. Nevertheless unto bond men and vile persons that way that is used and occupied toward beasts, will very well induce them for to learn to obey. For if ye do somewhat for their bealye and make them far well, ye shall get very moche done of them.  
But jolly stomachs and noble natures be most moved and stirred with praise. For there be some natures, that do desire as much laud and praise, as other do meat and drink. And when I have taught him, that I will make my baillie or my steward/ such things, the which when I do them myself/ me thinketh I shall make men more obedient unto me, I do join this unto it beside. For as touching hoosen and shows, and other raiment, the which I must give my labourers, I make them not a like. For there be some better and some worse: to th'intent that the best workmen may have the pre-eminence to have the better, & the worst may be given to the worst. For me thinketh it grieveth good servants hearts very sore/ when they see that the work that they have done, and how those have even as much as they, that will neither labour nor take pain, when it behoveth to do it. Wherefore neither I myself will not suffer, that they that be worst/ and they that be best should be served all a like. And when I see that my bayllies and deputies doth give the most and the best to them that do best, I do praise him for it. But and I see him prefer any man afore other because of his flattering, or for some other pynishe cause, I do not suffer it so to pass, but I blame and rebuke him greatly therefore, and I go about to teach him also, that that, which he doth, is not for his profit neither. So. And when he is sufficient thus to rule and guide, good Ischomachus, so that he can make them to obey him, do ye think that baillye perfect on every side, or hath he need of any other thing else? Yes marry/ said Ischomachus, for it behoveth him to keep his hands clean from his masters goods/ and beware that he steal nothing thereof. For if he/ that hath the fruits in his hands would be so bold to convey so moche out of the way, that that, which remained were not sufficient to maintain the work and find the labourers, what profit should we have by his baylishyp, and by his diligence? So. And do you in deed take upon you to teach them that justice and rightfulness? Yes marry, said Ischomachus, but I find that every man doth not obey and follow this teaching and instruction of mine. Nevertheless I take here a piece of Dracons' laws, and here a piece of Solons, and so endeavour myself to bring my servants to follow justice. For me thinketh that these men have made many laws to teach men justice. For they have written, that he must be punished that stealeth, and he that robbeth must be put in prison and put to death. wherefore it may be clear seen, that they have written those things to the intent that they, the which do get any goods foul and shamefully, contrary to reason and equity, should have no vantage nor no profit by it. And when I have this do/ I bring in beside some laws of the king of pierce, to make my servants to deal rightfully in that that they be put to. For as touching Dracons and Solon's laws, they do no more but punish them that do amiss: 
Persiens' ●awes.  but the king of Perses laws do not only punish them that do wrong and unjustly/ but also they do them good that be rightful and deal justly. Whereby it appeareth, that many, the which be very covetous/ and care not what they do/ so that they may win, when they see that they, the which be rightful and good/ wax richer than they/ the which do other men wrong, they continue and prosper well in this that they do no man wrong. And when I perceive that any of them, unto the which I have been good and showed pleasure unto them, will not leave, but go about still to do wrong and deal unjustly, than when I perceive that he is past all remedy, I put him out of his room, and will not let him occupy it no more. But when I perceive, that any of them setteth his mind and courage to be a good/ a just and a true servant, and doth it not so much because they think to have some vantage by it, but for the desire that they have to please me, and to be praised of me, though they be bound men/ I use them as free men/ and for their jolly free heart, I do not only promote them in goods and riches/ but also praise and commend them as good and honest men. For me thinketh that and honest man/ that is desirous of honour/ doth differre in this point from a covetous man, that for praise and honour will take pain and put himself in jeopardy/ when it is needful: and yet keep himself clean from foul lucre. And thus when ye have once engendered and fastened this affection in a man/ that he oweth you good will/ and beareth you good love and favour/ and that ye have brought him to this point, that he will apply his mind and diligence to do even as ye would yourself, and beside that, ye have gotten him the science, how every work that is done shallbe most profitable/ and made him also sufficient and able to rule, and that he will beside this bring and show you the fruits of the ground none otherwise than ye would to yourself: whether needeth he any thing else or not, I will speak no more, for me thinketh that such a man should be a very good and a profitable steward and deputy. Socra. But I pray you good Ischomachus, do not leave behind that part, which we have so lightly run over. And what is that, said Ischomachus? Socra. Marry ye said, that the greatest point of all was to learn how every thing should be done, to the end that profit thereby should rise unto us, for other wise ye said, that diligence could avail nothing/ except a man knew what and how to do. Ischo. Do ye bid me to teach you the science of husbandry? Forsooth it is it, said I, that maketh them rich/ that can well occupy it/ and they that can not, though they take never so moche pain/ they live wretchedly.  
Ischo. Now than first of all ye shall here how gentle a science it is. For saying it is most profitable and pleasant to occupy/ most goodliest, best beloved of god and of men, and beside that, most easy to learn, how should it not be a gentle science? For we call all these beast is gentle/ the which be goodly, great, and profitable, and be not fierce but tame among men. So. But me thinketh good Ischomacus/ that I have very well perceived, that where ye said, how a man must teach a steward and a deputy, and that ye taught him to owe you good love and good will, and like wise/ that ye went about to make him diligent, able to rule, and also rightful: but where ye said, that he, which will be diligent in deed in husbandry, must learn what is to be done, how, and in what season, me thinketh we have over passed it somewhat to quickly and to negligently. Likewise as if ye said/ that he, the which will write that that a man speaketh, and read that that is written, must know his letters. For he that did here this, hath hard nothing else, but that he must learn to know his letters. But when he perceiveth, that he is never the nearer to know what letters do mean. And now like wise I believe very well, that he, the which will use diligence in husbandry/ must learn to know well husbandry, but though I believe and know that well, yet am I never the wiser how to occupy husbandry. And if I were even now determined to fall to husbandry, I would think I were like a physician/ the which goeth about and looketh upon/ seek men, yet can he not tell what is good for them. And therefore to th'end I be not such one, teach me the very point and cast of husbandry. For sooth good Socrates, said he, it is not by this as by other crafts and sciences/ that he which learneth them must be a long time about them/ and bestow moche pain and labour in them/ ere he can do any thing to get his living by. Husbandry is nothing so hard to learn: for ye shall learn it even anon looking upon the labourers, and partly by hearing speak of it/ so that if ye will ye may teach it unto other. And truly other artificers and crafts men do hide and keep privy to themself the best points of their sciences, the good husband men, he that setteth trees best/ he will have very great pleasure, if any man behold him, and he that soweth after the same manner. And if ye ask him of any thing that is well wrought, I am sure he will never keep from you/ how he did it. And so good Socrates, husbandry teacheth them that be conversant in it to be of gentle manners and disposition. Soc. Forsooth this is a good beginning, and now I have hard you tell this moche, it is unpossible to stop me from inquering of you further thereof. And therefore saying ye say it is a thing so easy to learn, do the rather show it me. For it is no shame to you to teach that that is easy: but it is rather a great shame to me/ if I can it not, specially when it is so profitable.  
And therefore I will show unto you first of all said Ischo. that that which is the diffusest point of all husbandry, as they say which dispute of it most exactly in words, and in deed occupy it never a whit, is nothing hard at all. For they say, 
Knowledge of good ground.  that he that will be a good husband man/ must first know the nature of the ground. So. In deed they seem to say well: For he that doth not know, what the ground will bring forth/ I trow he can not know neither what sede he should sow/ nor what trees is best to set. Ischo. And therefore a man may know by an other man's ground, what it will bring forth and what it will not, when he seeth both the fruits and also the trees. And when he knoweth it once, it is not for his profit to strive against god and nature. For if a man doth either sow or set that that he hath need of, he is never the nearer to have that that is necessary for him, except the ground do in a manner delight and take pleasure both to bring it forth and to nourish it. But if he can not know the goodness and fertility of the ground by reason of the idleness and negligence of them that have it in hand: he shall often times better know it by some ground that is not far from it, than of the neighbour that dwelleth by it. And all though the ground be untilled and unlaboured, yet it showeth his own nature. For that ground, that beareth good wild fruits and wyedes, will bring forth, if it be taken heed to and well tilled, other good fruits and herbs as well as them. So that they that be not all of the best seen in husbandry, can well discern the nature of the ground. Socra. Forsooth good Ischomachus, I may be bold to bide by this, that a man needeth not to abstain from husbandry, for fear least he know not the nature of the ground. For I do remember/ that fishers, which be always occupied in the see, the which come not to behold the ground how it is, nor walk not fair and softly, but run even through it, when they see the fruits on the ground, they will not stick to show their opinion of the ground, which is good, and which is bad/ and praise this, and dispraise that. And I see they will be communing often times with men, that can very good skill in husbandry, and show them very many things touching a good ground. Ischo. Where then will ye have me to begin good Socrates to declare husbandry unto you, lest I rehearse somewhat that ye know already, for I perceive, ye be right expert therein? So. This me thinketh both profitable and a very great pleasure to learn/ and also it belongeth specially to a philosopher to know, how I might, if I would, by tilling and labouring the ground, have very moche plenty of barley, rye, wheat, and other corn Ischo. This I true ye know well enough, that falowing and stirring of the ground, helpeth very moche to the sowing? So. Forsooth so I do. Ischo. And what if we should begin to fallow and plough the ground in winter? Soc. That were nought. For than the earth should be all slimy. Ischo. And what think ye in summer? So. Than it would be to hard to plough it. Ischo. Well than we must needs begin in the springe of the year. So. Ye marry/ for than it is most likely/ that the ground openneth and spreadeth his own strength and virtue about, when it is fallowed and tilled in that tyme. Ischo. Yea and beside that good Socrates the young wides turned up so down at that time be as good to the ground as any douging: and they be not yet come to that strength/ that the seed of them cast adown can grow up again. And I trow ye know this well enough, that if the falowinge, and the tilling of the ground should be good, the ground must be clean kept and delivered from wides, and well favouredly heated and warmed of the son. So. Me thinketh in very deed it should be so. Ischo. And do ye thick, that that can be better brought to pass by any other mean/ than if the ground be often times stirred in the summer? So. I know very well, that the wides can never better whither away and dry up, nor the ground be better heated through the heat of the son/ than if the ground be ploughed and stirred in the mids of summer / and in the mids of the day. And if any man do fallow, or dig the ground with his own hands, is it not clear enough, that he also must separate asunder the wides from the ground, and cast the wides abroad, that they may dry up, and turn up so down and stir the ground/ that the soorenes and the raw watrisshenes of it may be warmed and well dried up? Ischo. Than ye see well good Socrates, how we be both in one opinion touching falowinge and stirring of the ground. So. So me thinketh. And touching sowing, have ye any other knowledge or opinion, but that is the season to sow, the which both men of old antiquity/ approving it by experience/ and all they, that be now, taking it of them/ do judge it best of all? For when the summer is one's past, and Septembre cometh in, all men that be in the world do look upon almighty god, that when it shallbe his pleasure to send some rain & make the ground weet and moisty, that they may fall to sowing even as he commandeth it. Soc. And forsooth good Ischomachus all the men in the world have determined by one assent/ that they will not sow, when the ground is dry. And it is clear to every man, that they take great lossis and damages/ that will go about to sow afore god biddeth them. Ischo. Than in these things all we men do agree. So. For in that that god teacheth, it followeth/ that every man agreeth in it: As for a similitude, Every man thinketh best to wear good furred and well lined gowns in winter/ if he be able, and all so to make good fire, if he have wood. Ischo. Yea but there be many, the which do vary in this touching sowing, whether it be best to sow in the beginning, in the mids, or at the later end. Soc. And god doth not send every year of one like temperateness of wether. For some times it is best to sow in the beginning, some times in the mids, some times at the later end. Ischo. But what think ye best gentle Socrates, when so ever a man hath chosen his sowing time/ or ever more in this time, or now in this and now in that, whether is it best to sow moche seed or little? So. Me thinketh best of all good Ischomachus to distribute the seed, well, full, and truly. For I suppose it is a great deal better to take corn enough ever more, than some times to moche and sometimes to little. And in this point also good Socrates said he, you being the learner do agree with me the teacher, and ye have showed your opinion afore me. So. But what of that said I/ for in the casting of the seed there is much cunning? Ischo. In any case good Socrates, let us look upon that. For ye know well, that it must be cast with a man's hand. So. Forsooth I have seen it done so. Ischo. But some can cast it even, and some can not. So. well than it lacketh nothing else but to exercise the hand, as harpers and luters do/ that it may follow the mind. Isch. It is very well said: But what if the ground be th'inner or grosser? So. what mean you by that? Do ye not take the thinner for the weaker, and the grosser for the stronger? Ischo. That same mean I. So. And this would I fain know of you, whether ye will give as much seed to the tone as to the t'other, or else which of them will ye give more unto? Isch. In the wine that is strong, me thinketh it behoveth to put the more water, and the man that is stronger must bear the greater burden, if there be any thing to be carried, and some men are fed and nourished with slender fare, and the same herein must be observed. So. thick you not that the ground weigheth stronger, if a man do put more fruit in it, like wise as moils and horses do wax stronger with carriage/ that would I desire you to teach me. When Ischomchus heard that, he said: what Socrates ye jest with me. But yet, said he, take this for a very surety, that whaune a man hath sown any seed in the ground, look when the ground hath most comfort of the air with weet and moistness, if the corn be green newly risen out of the earth, if he stir and turn it in again, it is as if it were a sustenance to the ground, and getteth as much strength by it/ as if it had been donged. But if ye suffer the ground continually to bring forth fruit of the seed, it is hard for a weak ground to bring forth moche fruit still: like wise as it is hard for a weak sow to give suck and sustenance to many pigs, and keep them fat and in good plight when they wax great. So. Ye say good Ischomacus that ye must sow less seed on a weaker ground. Ischo. So I do in deed good Socrates: and ye also did grant it unto me a little afore, when ye said, that ye thought that the weakest should be left charged. So. But for what reason good Ischomachus, do ye make dyches in the corn fields? Ischo. Ye wot well, that in winter are many showers. So. what thereof? Ischo. Marry thereof chance many hurts: for a great part of the field is surrounded with water, and the corn coveredde in mud, and the roots of moche of the corn are worn and washed away with the water, and further often times by reason of the great abundance of water, there cometh moche wides and other harlotry, that suppresseth & destroyeth the corn. So. It is like enough, that all this should be. Isc. And think ye then, that the corn being in that taking/ hath not need to be holp? So. Yes marry. Isch. Than if the corn be covered with mud, what shall we do to help it? So. Marry ease the ground and make it lighter. Ischo. But what if the root is be waxed thin and almost worn away? So. Than ye must cast to more earth that it may take root and grow again. Isch. But what if the wides and other harlotry suck up the moisture from the corn, like as the drone bees, the which being themselves unprofitable do rob away & eat up the bees victuals, that they had set up for to work with? So. Marry the wides and harlotry must be pluck and cut away, like wise as the drone bees are voided our of the hives. Ischo. Think yond than that we do not make the dyches and sloughs in the fields for a good cause? So. Forsooth so it is, but I think now in my mind good Ischomacus, what a thing it is to bring in similitudes & likenessis. For ye have moved me more a great deal/ and made me more displeased against these wides, when ye spoke of the drone bees, than when ye spoke of the wides themselves. But now after this said I, harvest season will come/ wherefore I pray you tell me if ye have any thing to teach me in this matter. Ischo. So I will, if ye do not show yourself, that ye know it as well as I. This one's ye know that the corn must always be reaped. Soc. What else? Isch. Whether than must ye stand to reap it with the wind or against the wind? 
To reap corn.  So. Not against the wind, for it would be a great pain, as I think both for the eyes and also for the hands to reap against the ears blown down with the wind. Ischo. And how will ye cut it, at the very top, or even by the ground? So. If the stalk be short, I will cut it a low that there may be straw enough: But if it be very high, I think better to cut it in the middle, to th'intent that neither the thresshere nor the fanners/ shall take more pain in vain than needeth, and that that remaineth, I think if it be burned/ it will do the ground very much good, and if it be laid with the dung it will fill and increase it. Ischomacus. Do ye see now friend Socrates, how ye be taken in the very deed doing, that ye know as well as I, what longeth to reaping? So. In faith I am afeard lest it be so in deed: And now will I see like wise whether I can thresh or not. Ischo. This ye know well that horses do thresh corn. Socra. why should I not, 
To threshe corn  and not only horses but also moils and oxen like wise? Ischo. But how can these beasts stamp well and thresh the corn even as they sh●●de good Socrates? Soc. It is clear, tha● 〈◊〉 is by the reason of them, which have thecha●ge of the threshing. For they do evermore turn and stir and put under their fee● that that is unthresshed/ and so they must needs make it even, and make an end of it as quickly as may be. Ischo. Th●h as for this business, ye know it as well as I. Socra. Now after this good Ischomachus, let us cleanse the corn and wynnowe it. Ischo. Tell me than good Socrates, do ye know this, that if ye begin to winnow it in that part of the wynowing place, where the wind is against you, that the chaff will be scattered abroad through all the winnowing place? So. It must needs. Ischo. Than it must needs as well fall upon the corn. So Verily it is no small point to make the chaff to go beyond the corn in a void room of the wynowing place. But if a man begin to wynowe under the wind, or a side half of it, than it is clear, that all the chaff will void to the place that is ordained for it. Ischo. But when ye have cleansed the corn even to the myddyf of the wynowing place, whether than, the corn being thus scattered abroad, will ye wynowe the remanant/ or will ye put first together on a heap as narrowly as can be all that ever is clean? So. Forsooth I will first put together on a heap all that is clean, left peraventure the chaff be carried about the wynowinge place, where by I should be fain to wynowe twice one thing. Ischo. Now than gentle Socrates, ye may teach an other man, if ye will, how he shall soon get his corn cleansed. So. In good faith I had almost forgot, that I could all this a great while ago. And now I cast in my mind, whether I have forgotten myself, that I can play on a harp/ play upon recorders/ paint/ and carve, and other sciences. For there was never man, that taught me these no more than to be a husband man. And I see as well other men work in their sciences as husband men labour the ground. Ischo. And did not I tell you but a little afore, that this science of husbandry is wonders pleasant and very easy to learn? So. I know very well good Ischomacus/ that I understood and could all manner of things, that do long to sowing/ but I have forgotten myself that I could them. But the setting of trees said I, is that any point of husbandry? 
Setting of trees.  Isch. Yes marry. So. How happeneth than that I knew well all such things as long to earring and sowing/ and am ignorant in that that longeth to planting of trees? Ischo Be ye ignorant in deed? So. I must nediss be, seeing I know not in what ground a man should set a tree/ nor how deep/ nor of what length/ nor what bread it be set in/ nor when it is in the ground how it shall best grow and come up. Ischo. Well than learn that that ye know not. I am sure ye have seen what pits they make for trees that do set them? So. That I have very many times. Ischo. And did ye ever see any of them deeper than three foot? So. No marry I/ nor yet deeper than two foot and a half. Ischo. And as for the breed did you ever see any brother than three foot? So. Forsooth and god/ I never saw none past two foot and a half broad. Isch. Now answer me this again, Did ye ever see any of less altitude than two foot? So. In very deed I never saw none of less altitude than two foot and a half. For if the plants were but shallow set, they would soon be writhed up. Ischo. Than it is apparent enough to you good Socrates/ that they dig the pits to set in trees, no dyper than two foot and a half, nor no brother than two foot and a half. So. It must needs be so, seeing it is so clear. Isc. But touching the ground/ do ye know which is dry & which is wet, if ye see it? So. Me thinketh the ground, that lieth about Licabectus/ or any other that is like unto it, is dry ground: And that is called a weet ground/ the which lieth about Phalericus, full of maris all about/ and any other like unto it. Ischo. Whether than will ye dig up a deep pit to set in trees in the dry ground or in the weet? So. In the dry ground verily. for if ye should make a deep pit in the weet ground/ ye should find water: and than ye could not set it in the water. Isch. Me thinketh ye say very well. And when the pits be digged up, ye know what trees be meet for both grounds? So. Very well. Ischo. And if ye would that the tree, which ye do set/ should grow and come up well favordly, whether think ye it will better springe and wax mighty and strong/ if ye set underneath earth that hath been laboured and occupied afore, or else such as hath been alway unoccupied. So. It is clear enough said I, that it will grow and come up better by the reason of the earth occupied than of the ground unoccupied. Isc. Than there must some earth be put underneath? So. Why should it not? Isc. But whether think ye, that the vine branch, the which ye set, will gether rootis better if ye set it straight upright, or if ye set it crooked under the ground, so that it be like this greek letter, Y, turned up set down? So. Marry even so. For than there shall be the more rootis in the earth/ whereby the plant shall stand the faster, and so many the more branches shall springe up. Ischo. Well than in this matter we have both one opinion. But whether will ye no more but cast the earth to the plant that ye set, or else will ye tread & ramme it hard down? So. Forsooth I will tread and stamp it hard to, for else it were jeopardy lest the rain would lightly pierce in, and so rot and mar the rootis/ or else the son drying the earth away from the rootis of the plant, should lewse and unfasten it, and so kill it. Ischo. well than good Socrates we be both of one opinion touching setting of vines. So. And shall I set a fig tree after the same manner? Ischo. Yes I trow, and all other trees like wise. For if ye can set vines well, what other setting is there but that ye may take it upon you like wise? So. But how should we set olive trees good Ischomacus? I pray you prove afore any thing/ whether I can any skill therein. Ischo. Ye see how there is a good deep pit digged for an olive tree, I wot well ye could not choose but see it, seeing they be digged even by the high ways side. Also ye see how the very stocks of the olives be set in the setting place. And farther ye see how there is clay laid upon the tops of them: And how of all trees that be planted, there are none covered above/ but only the same. So. All this I see well. Isc. And when ye see it/ what should be the let, that ye should not know it: except peraventure ye can not tell how to clap a shell fast to the clay, that is set on the top thereof? So. By my faith, of all this that ye have spoken, there is nothing but I know it. And now I cast in my mind again, what is the cause/ that when ye asked me but a little afore in general, whether I could set trees, I said no. For me thought I could not tell/ how a man should set trees▪ But after ye began to inquire of me every thing by itself, I answered you according to your mind, and to your own opinion, the which be called the most perfect husband man, that is now at this day alive. Is not my chance good, Ischomacus said I, asking a manner of teaching? For I have learned & can well now every thing by itself/ what so ever ye have demanded of me. For ye lead me by such things/ as I am skilled in & understand, unto such things as I perceived not: and so ye persuade and make me believe that I know them as well as the t'other. Ischo. Well, think ye, that if I asked you after the same manner touching silver or gold/ which is good and which is bad, that I could persuade you, that ye be a good trier of gold and silver? And again, I could not parswade you, if I asked you never so moche, that ye can play upon recorders, or that ye can paint, or do any such things? Soc. peraventure yes. For ye have persuaded me, that I have well the science of husbandry: and yet I know well, that there was never any body that taught me that science. Ischo. It is not so good Socrates: For I have told you a praty while ago, that husbandry is so pleasant and so familiar a science, that they, the which do either see it, or here tell of it, be even by and by well learned in it. And also it showeth many things itself for a man to learn, how to order it best. For even at the first the vine, the which creepeth up upon the trees, if there be any near hand it, showeth, that it would be helped up and sustained. And when it spreadeth abroad his leaves and branches, the grapis being yet but veri tender, it showeth, that in that season it would have shadow made there unto it, where as the heat of the son lieth sore upon it. And when it is time for the grapis to wax ripe & sweet the which is caused only by the heat of the son, it letteth the leaves fall, to teach the husband men, that it would be lightened and eased, that the fruit may the better wax ripe. And when that by the reason it hath brought forth moche fruit, and some are ripe and some not, it showeth, that those closters, that be ripe, must be gedered, like as on fig trees they must be taken down/ that be ripe and ready to be gathered. Soc. How can this be, good Ischomacus, if husbandry be so easy to learn, and every man knoweth what is to be done, as well one as an other, that they have not a living by it all a like? For some have great plenty and live wealthily, and other some have scantly so much as they need, and be in debt to other men? Isch. Marry I will tell you good Socrates, it is neither the knowledge nor lack of knowledge of husband men/ that maketh some of them rich and some power. For ye shall not lightly here such a tale go about, that such a man's house is undone, because he hath not sowed even: or because that he hath not well set and planted his trees: or because he knew not what ground was good for wines, he hath set his in a naughty ground: or because he knew not, that it was good to fallow the ground before he did sow it: or because he knew not, that it was good to dung it. But this ye may here often times very well, This man getteth no crop on his ground this year. For he hath made no provision to get it sowed, or to get it dounged. And again: This man getteth no wine. For he neither careth to plant any wines in his ground/ nor seeth nothing to those, that be already planted, to make them bring forth some fruit. This man hath no oil. This man hath no fyggis: For he will take no pain nor apply his mind to have any. These be the causes good Socrates, that make one husband man to differre from an other, and to be also unlike in substance and in riches/ a great deal more/ than if any of them seemed to be experter in his works and businessis. And of the captains of war like wise, there be many, the which have equally good wit and very good sight in such things as do long to war, and yet there be some of them better and some worse/ and that is through the diversity of taking heed and of diligence. For such things as all captains do know, and also the most part of them, that were never in that dignity, some captains do them and some not. As thus. All they know, that it is better for them, that shall lead an army through their enemies land to march forward in good order and array: that they may be always ready to fight, if need be. And yet some of them that know this very well do it, and some do not. Also all they know/ that it is best to keep watches and scoutwaches both by night and by day: And yet some of them see well to, that it be surely kept, and some do not. Again/ when they lead their army through narrow places/ ye shall all most find none, but that he knoweth, it is better to prevent their enemies be times than to late. And yet some of them do their diligence, that they may so do, and some do not. And like wise of dounging. Every man saith/ it is very good and necessary for the ground to dung it. And they see/ how men may have it both of bestis in his own kind, and also find other means to have it, and make easily a very great deal thereof. And yet some take heed, that it be getered, and some let it pass, and care not for it. Yet god sendeth rain from above, and all manner of hollow ground receiveth it/ and keepeth it/ and waxeth a pouddell with it. The ground bringeth forth all manner of wydes and naughty harlotry. And he that will sow, must first rid and purge the ground, and such wydes and things as he gethereth out of the land if he cast them into the water/ in process of time it will be as good and as wholesome to the ground, as any donginge. for what wydes be there, or what ground is it, that will not become dung in very deed, if it be cast in to standing water? More over what remedy is there, if the ground be to weet to sow in it? or to sore to set trees in it? Every man knoweth, that the water must be voided out by making of ditches and sloughs purposely therefore: and how the soorenes is minished and mitigated, if all manner of things/ the which be not sore/ whether they be dry or were/ be mingled there with. And some husbands take good heed to this, and some regard it not. But if a man know never a whit, what the ground will bring forth, nor can see neither fruit nor tree in it/ nor speak with no man/ that shall tell him the truth of it: is it not far a great deal easier to have a proof of it, than either of a horse or a man? For that that it showeth, it is not showed falsely and colourably: but tilled it showeth the very truth/ without any feigning/ what it can bring forth/ and what not. And forsooth me thinketh/ that the ground doth best examine, which be good/ and which be unthrifty husbands, in that that it setteth forth all manner of thing so easy to be learned, and so soon to be known. For it is not in husbandry as it is in other crafts/ that they, the which do not work, may excuse themselves, and say that they can not skyyl to do it: but every man knoweth, that if the ground be well tilled and husbandly handled, it sheweh us pleasure again for it. And surely husbandry is it/ that best proveth a man's unlusty courage and sluggisshe disposition. For there is no man can parswade himself, that a a man can live without such things as be necessary. But he that hath no science/ whereby he may get his living, nor will not fall to husbandry: it is clear/ he is either a start fool/ or else he purposeth to get his living by robbing and stealing/ or else by begging. More over, said he, it made greatly to the matter, concerning the getting or losing by husbandry, that when they have many labourers and servants, that the tone taketh good heed, that his work men be set to their work in due season and time, and the t'other doth not. For that man is better than ten other/ that falleth to his work in season. And that man is far worse than an other, the which suffereth his work men to leave their work and go their way over timely. And as for between him, that suffereth his work men and labourers to trifyll away the day, and him that will not, there is as great difeference, as between the whole work finisshed and the half of it: Like wise as in iorneyinge by the way in thirty mile space/ two men, which go both one way, and though they be both as swift, as whole/ as young, and as lusty the tone as the t'other: yet the tone shall over go the t'other. xxv. mile in a day, if the tone goth on his journey lustily, and the t'other for sloth & cherisshinge of himself, resteth by the way besides springs and fountains, and seeketh for shadows and soft winds to refresh him with. Like wise in working there is great odds, when a man doth apply lustyly his work, and when he doth not, and rather findeth excuses, why he should not work, and suffereth his folk every day to trifle forth the tyme. And as for to work well and diligently, or to work nought and negligently, there is as great difference between these two things, as is between him that worketh and him that worketh never a whit. For when they go about to cleanse the wines from wydes and harlotry, if they dig in such wise, that thereby grow up more and greater wides than did before, why may it not be said, that they were idle and wrought never a whit. And therefore these be the things, by the which many men's households be a great deal rather undone, than for lack of science or of great knowledge. For a man that is at great costis and charges in his house, and can not get as much, neither by his rents, nor by his husbandry, as will find him and his meinie: it is no marvel, if in the stead of great plenty and riches, he fall in to extreme poverty. But unto such men as will diligently apply themself to husbandry, and increase their substance and shortly wax rich thereby, my father showed sometime a good precept, the which also he taught unto me. He counseiled me, that I should never buy that ground the which hath been well laboured and tilled, but such a ground, as remained unlaboured and untilled, either through their negligence, that owed it, or else because they were not able to do it. For the ground that is well tilled and dight, will cost much more money, and yet it is than even at the best: And the ground/ that can wax no better, can not make a man to have so moche pleasure, and to rejoice so moche/ as the t'other doth, which waxeth better and better. For he thought, that all manner of goods/ whether it be land or cattles, the which do increase and wax better/ causeth a man to have more pleasure and joy in it. And there is nothing, that increaseth more than doth that ground, the which lay before untilled & undight, and now is waxed good and fruitful. And be ye sure of this good Socrates, that we have often times made much land, that we have bought a great deal more worth than the price that it was bought for at the first. And this cast, that is so notable and so profitable, is so easy to learn, that now ye have one's hard it/ ye can it as well as I, & ye may teach it unto other, if ye list. But as for my father, he never learned it of none other man, nor never spent great study to find it out: But because his mind was greatly set upon husbandry, and also he had a pleasure to labour, he said, he desired to have such a ground, that both he might have somewhat to do, and also that the profit coming of it might rejoice him. For me thinketh good Socrates, that of all the athenians, my father's mind was most set upon husbandry, even of his own nature. Socra. And when I hard that, I asked him: whether did your father keep still to himself all the land that he occupied, or did he sell any of it, if he could get moche money for it? Isch. Yes marry he did sell some of it now and than: immediately after he would buy an other piece, that lay untilled and undighte, because his mind was so much set to labour and to husbandry. So. For sooth good Ischomacus, ye show me here a marvelous desire and affection, that your father had to husbandry, none other wise as me thinketh, than some merchants minds be set upon wheat. For merchant men by the reason that their hearts is sore fixed upon wheat, where so ever they here that there is most wheat, thither will they in any wise resort, and will not stick for danger to pass any see what so ever it be. And when they have bought up as much thereof as they can get, they ship it in the self same ship that they sail in themself, and so bring it home. And when they have need of money, I trow they do not sell it a way rashly, not caring in what place, as though they desired to be lightly dispatched thereof: but they bring it thither to sell, where they here, that wheat is at a great price, and where as men would very fain have it. Ischo. Well Socrates ye jest with me: but yet me thinketh he loveth the masons craft never the worse, that buildeth houses and selleth them, and maketh new again afterward. Soc. By my faith I swear to you good Ischomacus, I believe you very well, in that ye think, that every man loveth best, and setteth his mind most upon that thing, whereby he thinketh to get any great profit. But now I consider in my mind, how well all your commynication hath served to the purpose and ground of this matter. For your ground and beginning was, that the science of husbandry is soonest and best learned of all other sciences: And now by the reason of that that ye have said, I am utterly persuaded, that it is so. Forsooth said Ischomacus, it is so in very deed. But as for that thing that is equally common to all men's deeds, whether it be in the exercise of husbandry, or in the ordering of an house, or in the governing of a City, or in the knowledge and science of feats of war, I grant you very well that there be some men, that have a far better wit, a far better cast and policy, and know better how to rule and command, than some other do. Like as in a galley when they be on the see, and must drive as far with oores in a day, as they should sail, there be some, that be set to comfort and courage them, the which have so good grace both in their words and in their deeds, that they so quicken and encourage men, that they labour with all their very hearts. And there be other some so gross and so rude, that they will be twice as long in making of their voyage, as the t'other were. And as for the t'other, they come down rushing merrily sweeting and praising one an other. And as for these fellows they come down leyserly, and they never sweat for the matter, they hate the master of the galley, and he again hateth them. And after the same manner there be some Captains, that do differ one from an other. For there be some, that can not bring it to pass, to make their soldiers glad to take pain, nor to put themselves in jeopardy, but even very than when they can not chose, but they will rather boast themselves, and take it for a great praise, that they may contrary the captains mind, nor the captains can not instruct them to be ashamed, if any thing misfortune, that is worthy of rebuke. But there be other, which be good, wise, and politic captains, the which if they take in hand the self same men, or peraventure other, as they do often times, they will make them to be ashamed to do any thing, that should turn to their rebuke, and to think that it is best for them, both to be obedient every one of them by himself, and when need requireth to take pain, gladly to do it all together with a very good will. And like wise as there be some private men, the which of their own nature be glad to take labour and pain, So a good captain engendereth this affection in all his hostis mind, that they be glad to be put to pain, and they covet nothing else so moche, as to be praised for some great and notable act, done in the sight of their captain. And what so ever captains they be, that have such men of war under them, bearing to them ward so good mind and favour, I say they in very deed be mighty and strong: and not they, the which have a great mighty body, and can throw a dart, and shoot very well: Nor they that have good horses, and can run with a spear and just afore any man: but they that can bring their soldiers in to such affection and believe, that they would gladly follow them through fire and water, and through all manner of danger. Such men may well be called hardy and valiant, that have so many bold men ready and pressed to do what so ever they command. And it may well be said, that he goth forward with a mighty strong hand, that hath so many hands following him ready at his pleasure. And he may be called a very great man in deed, the which doth very great acts, more by prudence and wisdom, than through the strength of his body. More over whether he be a debit or a ruler, that can make men ready and glad to apply their work, and bring them to continue well in it, they be those, that shall soon get goods and grow to great substance. And as for the master, if he be such a man that can well punish the labourers, that do nought, and reward them that do very well, yet when he cometh to the works, if the labourers do make no show of it, I will not set greatly by him: but he the which when they do see him, they be all moved and stirred up, and have a great courage and desire one to do better than another, and a fervent mind to be praised above all, I say that that man hath some thing of the disposition longing to a king. And me thinketh it is a very great point in all manner of things, that be done by the help of men, as well as it is in husbandry. And to obtain it, verily I will not say, as I have done in husbandry, that a man shall learn it, if he ones seethe it, or heareth it told, but I say, he that will be able to do it, had need to be very well instructed, and eke to be of a good gentle nature, and that is most of all to have a very great grace and gift of god. For me thinketh this grace cometh not all of man, to rule and govern so, that men very gladly will be obedient, but it is rather a special gift of almighty god: and he granteth it unto them that be endowed with virtue and temperance. But to rule men tyrnnously against their wills, he putteth them unto it (as me seemeth) that he judgeth worthy to live thus in the world, as they say, that Tantalus driveth forth the time in hell, being always afeard to die twice.  
FINIS.   

❧ Imprinted at London in Fleetstreet, by Thomas Berthelet printer to the kings most noble grace. an. M. D. xxxij. Cum privilegio.