MEMORABLE CONCEITS OF DIVERS NOble and famous personages of Christendom, of this our modern time. LONDON, Printed for james Shaw. 1602. TO THE TOWARDLY YOUNG Gentleman, Master Walter Raleigh, son and heir apparent to the honourable Sir Walter Raleigh Knight, Lord Warden of the Stanneries, Captain of her majesties Guard, Lieutenant of the County of Cornwall, and Governor of the Isle of jarsey. SIr, having a great desire, by some means to signify my affection unto you: I thought I could not better do it, nor find a more ready mean thereunto, then by preferring and dedicating this little Pamphlet unto you: the which containing most rare and excellent examples of wise and witty sayings, and notable instructions to virtue and virtuous actions, I suppose cannot more fitly be presented, then unto you, in whose young years doth already appear a most towardly inclination and hopeful expectation both of wit and virtue, such as your riper years (I doubt not) will bring to an excellency of perfection. To the furtherance whereof, albeit this small Treatise shall perhaps be able to add little access, in regard of the plentiful helps, wherewith you are already furnished to that effect: yet it may be that both the pleasure and the profit thereof, may in some sort prove worthy, both of your labour in reading and perusing of it, and of my affection in offering it unto you. Not doubting therefore but it shall be accepted, as pleasingly as I have presented it willingly, most humbly I take my leave. Your Worships ever to be commanded. I. S. The names of the Popes, Emperors, Kings, Lords, and others mentioned in this Book. A ABbot of Baigne. 20 Adrian Pope. 21 Albert Emperor. 32 Alexander Severus Emperor. 38 Alexander the third, Pope. 1. 2 Alexander the fifth, Pope. 11 Alexander the sixth, Pope. 215 Alfonsus ksng of Naples. 104. unto 119 Anna Queen of France. 92 Anthony Panormitane. 112. 132 Anthony du Prat, Chancellor of France. 196. Anthony Agnello and his interpretation. 204. apothegm of an Englishman. 186 Archbishop of Collaine. 18 Attila king of the Goths. 51 Aulilie. 46 Aim duke of Savoy. 144 B BAiazet the great Turk. 125 Barba widow to Sigismond the Emperor. 31 Bartholomew of Aluian. 156 Battles at Guingate and Fornove. 161 Bayard Captain. 163 Bertrand Guesclin Constable of France. 152. Benedict the twelfth, Pope. 103 Bishop elect of Senlis. 162 Bishop of Servia. 213 Byword of three Nations. 199 Blanch Duchess of Orleans. 70 Borso duke of Ferrara. 143 Boniface the eight, Pope. 6. 7. 8 C CAesar Borgia duke of Urbin. 146 Calixt Pope. 11 Cardinal Cossa. 10 Charles Martell. 119 Charles the Great, Emperor. 23 Charles the bald, Emperor. 25 Charles the fifth Emperor. 41. 220 Charles the sixth king of France. 75 Charles the eight king of France. 90. 91 Charles duke of Burgundy. 199 Chabanes great master of France. 227 Chiniton, or Kniton king of England 203. Clement the fourth, Pope. 5 Clement the seventh, Pope. 179 Clovis king of France. 45 Clotair the first king of France. 51 Columna Ascanius. 158 Columna Prosper. 158 Conrade king of Naples. 130 Constantine Ducas Emperor. 42 D Daunt the Italian Poet. 165 Duke of Milan's cook. 184 Duchess. 218 Duchess of Bourbon. 217 E Earl of Arminacke. 272 Earl of Lazaran. 126 Earl of Nassaw. 215 Earl of Petillan. 142 Edward king of England. 67. 68 71. 72 Elinor Countess of Foix. 173 Elizabeth of B●heme. 188 Emanuel king of Portugal. 21 Ambassadors of Sicily. 128 Ambassadors of Venice. 192 Englishmen oath. 75 F FErdinand king of Naples. 132 Flemings mock. 103 Fool to king Alphonsus. 202 Fool to the duke of Ostrich. 189 Fool to the marquess of Guast. 221 Fool to the duke of Milan. 233 Fo●ques the fifth Earl of Anjou. 134. 135. Francis the first king of France. 101. 102. Francis Phoebus' king of Navarre. 174 Francis of Bourbon Earl of Anguien 220 Frederick the Emperor. 178 Frederick the first, Emperor. 23 Frederick the second, Emperor. 3 Frederick the third, Emperor. 32. 35 Frederick marquess of Mantua. 208 French Gentleman. 180 French Gentlemen. 165 French Knights. 162 G GEin Ottoman a Turk. 207 Gentleman of Genoa. 160 Gordian the younger, Emperor. 38 Godfrey of Bollogne. 125 Gonnor Duchess of Normandy. 187 Great Captain. 206. 207 Gregory Pope. 9 H HEnry the first Emperor. 42 Henry of Lancaster king of England 73. Hire a French Captain. 155 I IAmes of Genovillay, Lord of Assier. 192. john king of France. 71 john duke of Britain. 137 john Galeas duke of Milan. 138. 150 john of jonuille. 181 john de Maingres Marshal of France 147. john of Saintré. 148 john Gonzaga. 209 john of Menu a Poet. 225 Jerome an Italian. 140 Innocent the fourth, Pope. 3 Innocent the eighth, Pope. 14 jovian Pontanus. 174 julius the second, Pope. 14. 15 julius Cardinal of S. Angel. 17 K KAtherine Queen of England. ●00 King of England. 231 L Lady of Heluin. 183 Lamorabaquin king of Tartary. 126 Lewis king of France. 58 Lewis the gross king of France. 56. 57 Lewis the 4. king of France. 61. 62. 63. Lewis the 11. king of France. 76. unto 87. and 182. 227. Lewis the 12. king of France. 92. unto 100 Lewis son to king Philip. 169 Lewis duke of Orleans. 73 Lewis Sforza. 213 Lord Sforza. 197. 198 Lord of Trimoville. 216 M MAreschals Antrehan and Clerimont. 166 Margaret Dolphinesse of France. 229 Marcus Barbaricus duke of Venice. 143. Martian the Emperor. 37 Maurice Earl of Anjou. 135 Maximilian the Emperor. 38. 39 Medici's Cosme. 212 Medici's Laurence. 211 Miles bishop of Chartres. 19 20 N NArses. 151 O OTho de Varis. 17 Otho the third Emperor. 37 P PAnormitans. 5 Parmesan. 223 Peter of Bresay, Seneschal of Normandy. 88 89 Peter Earl of Savoy. 148 Philip the first, king of France. 53 Philip Augustus' king of France. 60. 170 Philip the fair king of France. 65 Philip of Valois king of France. 66. 70 Philip duke of Burgundy. 142 Philip the hardy duke of Burgundy. 137 Philip of Villars, great Master of R●●odes 144 Philip of Moruiller, Precedent. 200 Philip Landgrave of Hessen. 179 Pius the second Pope, & his sentences. 12 Prochetta Archbishop of Genes. 6. R RAimier king of Arragon. 124 Raphael a painter of Urbin. 210 Rene king of Sicily. 131 Robert king of Sicily. 177 Roboald duke of Freeze. 44 Roderick Gonthier. 141 Rodolph the Emperor. 31 Roger king of Naples. 122 S SAladine king of Asia. 123 Sanctius brother to the king of Spain 175. Septimius Severus Emperor. 37 Sico Chancellor of Milan. 213 Sigismond Emperor. 27. 29. Soldier of Navarre. 166. Soliman the great Turk. 121. 145 Sophia the Empress. 191. T TAlbot an English captain. 156. 185 Theodosian Emperor. 191 Theodosius Emperor. 25. 26 Thierry captain. 47. 48 Thomas Caraffa Earl of Mathalon. 146 Tiberius Constantine Emperor. 43 Tiphamy wife to Bertrand Guesclin. 167 V VAquery Precedent of Paris. 230 Venetians and their opinion. 186 Vladislaus king of Hungary. 129 urban the fifth Pope. 170 W WAlaque Dracocles. 129 William duke of Normandy. 54. 55. William Rufus king of England. 123 Z ZAchary Pope. A Table of the chapters of this Book. OF the power of God. chap. 1. Of love. chap. 2. Of Faith. chap. 3. Of Hope. chap. 4. Of Adulation and flattery. chap. 5. Of Ambition. chap. 6. Of Envy. chap. 7. Of Covetousness and covetous persons. chap. 8. Of Prodigality. chap. 9 Of Lying tongues, and presumptuous speeches. chap. 10. Of Silence, and words delivered in convenient season. chap. 11. Of Indiscretion and want of wisdom. chap. 12. Of Knowledge of a man's self. chap. 13. Of Amity and friends. chap. 14. Of Liberality & magnificence. chap. 15. Of Nobility and magnanimity chap. 16. Of Goodness and humanity. chap. 17. Of Honour and well doing. chap. 18. Of Exercise and industry. chap. 19 Of Wrath. chap. 20. Of Patience. chap. 21. Of the praise of Riches. chap. 22. Riches reproved. chap. 23. Of Laws and customs. chap. 24. Of Fame and glory. chap 25. Of Short and sickly life. chap. 26. Poverty contemned. chap. 27. poverty commended. chap. 28. Of Beauty. chap. 29. Of Presumption and boldness. chap. 30. Of Piety and mercy. chap. 31. Of Liberty and bondage. chap. 32. Of Ignorance. chap. 33. Of Doctrine and a good wit. chap. 34. Of Abstinence and continence. chap. 35. Of Prudence. chap. 36. Of Strength▪ chap. 37. Of justice and judgement. chap. 38. Of wives and marriage. chap. 39 Of Fortune. chap. 40. Of Kingdoms, & Magistrates. chap. 41. Of Captains in war. chap. 42. Of divers and ready answers. chap. 43. Of Virtue. chap. 44. Of Death. chap▪ 45. Of Felicity. chap. 46. MEMORABLE Conceits, of diverse Noble and famous personages of Christendom, of this our modern time. Of Pope Alexander the third of that name, and the Emperor Frederick the first, surnamed Barbarossa. THE Emperor Frederick the first, having had long wars with Pope Alexander the third: and having driven him for fear of him to forsake Rome, and to fly disguised in the habit of a cook ●nto Venice: the said Pope of a long ●ime served there in the place of a Gardener within the Monastery of ●ur Lady of Charity: till such time as coming to be known to the Duke and Senate of Venice, they took him thence: and having with great solemnity and magnificence conducted him in all his Pontifical ornaments to the Church of Saint Mark: and he there having bestowed his blessing upon them, they guarded him from the power of the Emperor: who in the end being brought to reason and reconciled unto him, came to do him reverence at the entry of the said Church of Saint Mark in Venice: and there offering to kiss his feet: the said Pope set his foot upon the emperors neck, saying: It is written: Thou shalt walk upon the Asp and the Basilisque: and thou shalt tread upon the lion and the dragon: whereunto the Emperor (as he lay prostrate at the Pope's feet) answered: Not to thee but to Saint Peter do I this honour: and to his successor do I yield my obeisance. The Pope replied: Both to me and to Saint Peter. A Sentence of Pope Alexander. THe same Pope being accustomed highly to commend the institution of the single life of Priests, and to blame their using of concubines, was wont to use this speech: God hath forbidden us to get children: and the Devil hath given us Nephews in their stead. Of Pope innocent the fourth, and the Emperor Frederick the second. IN the year of our Lord one thousand, two hundred, forty and five, there fell great contentions and division between Pope Innocent the fourth, and the Emperor Frederick the second: in so much as the Pope in the Council of Lions, denounced sentence against the said Frederick, to depose him from the Empire: and the Emperor in despite sent certain verses to the Pope, who returned him answer in the verses following. Frederick Emperor, to the Pope. Roma diu titubans varijs erroribus acta Corruet: & mundi desmet esse caput. Rome that hath long stood staggering in great danger With sundry errors tossed and distracted. Shall now to ruin: and worlds great Commander Shall cease to be, reputed or respected. The Pope to the Emperor. Nitcris inassum naue● submergere Petri: Fluctuat, at nunquam mergitur illa ratis. In vain thou seekest S Peter's ship to drown, 'Twill never sink, though tossed, be up and down. Frederick. Fatavolunt, stellaeque docent, aviumque volatus, Quòd Fridericus ego malleus orbis ero. The destinies will, the stars foretell, the flying fowls foreshow, That Frederick shall crush the world and keep Rome under awe. The Pope. Fata volunt, Scriptura docet, peccata loquuntur, Quòd tibi vita brevis, poena perennis erit The destinies will, the Scripture tells, thy sins they do foreshow, Thy life but short, thy punishment endless tormenting wo. Of Pope Clement the fourth, and the Panormitanes. THe Panormi●anes sent their Ambassadors to the Pope, to purge themselves from the guilt of the conspiracy, whereof they had been accused as parties in that famous murder of all the Frenchmen in Sicilia: called the Sicilian Evensong. These Ambassadors having prostrated themselves at the Pope's feet, began to say unto him: Lamb of God which takest away the sins of the world, have mercy upon us: and grant us thy peace. The Pope knowing them to be naturally mutinous and seditious, told them: that they did as the jews did to Christ, who having saluted him with Hosanna in the highest, yet after many torments did crucify him. To rebellious flatterers a severe & rigorous answer is best befitting. Of the same Pope Clement & his nephew. THe said Clement caused a nephew of his, who had three prebend's, to resign two of them, and to keep one only. And albeit he was very earnestly solicited by many persons, that he would suffer his nephew to enjoy the said Benefices, and to prefer him to more rather than to take those from him He made them this answer: He is not worthy to be the successor of S. Peter, who giveth more to his kindred, then to the poor members of Christ. A princ ipall part of the goods of the Church is in right due to the poor. Of Pope Boniface the eighth, and his sprinkling of ashes on his Cardinals. THere was in time past a certain famous faction in Italy between the Guelphs and Gibellines: in the which Pope Boniface the 8. favoured the party of the Guelphs. Now it happened that on an Ash-wednesday, the Pope being to put Ashes upon the heads of the Cardinals and Bishops (according to the usage and institution of the Church of Rome:) one Prochet Archbishop of Genes (who was of the faction of the Gibellines, and therefore hated of Boniface) came to present himself on his knees before the Pope, to receive of his ashes: then Boniface both changing the ordinary words used in that ceremony, and casting the ashes in to the Archbishop his face: whereas the Pope should have said, Memento homo quòd cinis es, & in cinerem re●●erteris: that is, Remember man thou art but dust and ashes, and into dust and ashes shalt return: he said, Remember man thou art a Gibelline, and die thou shalt with the Gibellines. This showeth with how great power the passion of hatred doth transport men: when it causeth even those which should be most holy and devout, to forget their duty and their reverence to God and his religion. Of the same Boniface, and the French king Philip le Bel. THe same Boniface being at some difference with the French king, Philip the fair, touching the supreme power and authority in matters both Ecclesiastical and Temporal: in certain letters which he sent unto the King had these words: We will that thou shouldest know, that the whole Sovereignty both of spiritual and temporal matters in thy Realm of France is of right and duty belonging to us: and whosoever shall say the contrary, we repute them as fools. The King returned him in writing this answer: Philip by the grace of God King of France to Boniface calling himself Pope: we will thee to take notice, that we acknowledge in our temporal affairs no superior but God alone: and whosoever shall affirm the contrary, we hold him for a fool and a sot. Another conceit of Pope Boniface, touching one that resembled him in countenance. POpe Boniface being told by one of his Court, that there was a pilgrim of the country of Bavyer come to Rome of purpose to visit the Religious places of the city, who did altogether resemble him both in person and in countenance: Boniface having caused him to be sent for to his presence, demanded of him, if his mother had ever been at Rome. The pilgrim perceiving himself touched with suppose of bastardy, answered: Holy Father, Some report this of Augustus Caesar. my mother was never in this country, but my father hath been here many times. In this answer the pilgrim soberly returned that quip upon the Pope, which he thought to have put upon him. Of Pope Gregory; and one that praised him to his face. POpe Gregory hearing one to commend him beyond all measure, and more than himself desired, said unto him: God grant (my friend) that I prove such a one as thou reportest me, and that thou be so honest a man as the opinion which thou hast of me, may be free from blame and exception. Of Cardinal Cossa who made himself Pope by force. AFter the decease of Pope Alexander, the Cardinals being assembled in the town of Bolonia the great: and shut up within the Conclave to choose a new Pope: the Cardinal Balthasar Cossa Bishop of that City, being there with great forces, told the Cardinals freely and plainly: that if they did not choose such a one to be Pope as should be to his liking, they should repent it. The Cardinals astonished at his menaces: and seeing his armed forces attending round about the Conclave, named diverse unto him, but none of them would content him: whereupon they being the more terrified, willed him to nominate some one, and promised that if so be he were a person capable of the place, they would receive and admit him. With that Cossa called for the Pope's Pall, that he might set it on him whom he should choose: which being brought and given unto him, he set it on his own shoulders, saying: I am Pope. The Cardinals, howbeit this act was against all law and custom, yet durst not gainsay him, but consenting to his election, they named him john the three and twentieth. A saying of Pope Alexander the fifth. POpe Alexander the fifth of that name, was very liberal & bountiful to the poor, and to such as were learned. And he was wont to say in his common talk: that when he was but a Bishop he was rich: and being made a Cardinal he became poor: but after that he came to be Pope, he was a stark beggar. Of Pope Calixtus which would have but one Benefice. CAlixtus the third Pope of that name, the year before he was exalted to the Popedom being only Bishop of Valentia and Cardinal: would never accept of any other Benefice nor Ecclesiastical preferment: saying, that he was well content to have one only virgin to his spouse and married wife. Notable sentences of Pope Pius the second. POpe Pius the second was wont to say, That in a town of liberty, every man may speak liberally and freely. Being told on a time, that a certain person had spoken very badly of him: he answered the party reporting it: If thou hadst been in Campo de Fire, thou shouldest have heard many others, who would have spoken far worse of me. In esteeming more of good books then of riches, he was wont to say: That the most sumptuous & richest jewels and precious stones which he had, were enclosed within his books. His saying was: That by counsel a man might provide remedy for any misfortunes or mishaps: like as in diseases there needed nothing but medicine, yet so as it be taken in time and place convenient. He said: That the laws had the force and virtue to bridle the common & inferior sort of people: but they had little or no command over the richer and greater persons: and that the great affairs of Princes were not usually determined or decided by the laws, but by force of arms. Ignorant and unlearned persons (said he) are easily led and moved with eloquent and artificial speeches: but wise men are nothing moved therewithal. He was wont to say: that Physicians ought not to demand money of their patients, but their health. Of suits in law he had a saying: That the suitors or clients are the birds: the courts or places of pleas, are the fields: the ludges are the nets: and the Advocates are the birders. He said: that men ought to be bestowed upon dignities, and not dignities upon men. An ignorant Bishop he compared to an ass. Ignorant Ph●sitions (quoth he) kill the body: and ignorant Priests destroy the souls of their patients. He that is too hasty and easy in pardoning the follies of his child, nourisheth to himself an enemy. A covetous man is not pleasing to men living, nor doth any good till himself be dead. A luxurious and riotous life doth at all times spoil a man, but in old age it utterly killeth him. Lying is a most base and servile kind of vice. A sentence of Pope Innocent. POpe Innocent the eighth was wont to say: that it was not fit to make war to get glory, or for conquest: but only to purchase peace and quietness. The titles which Pope julius gave unto his servants. POpe julius the second of that name, had his household servants of sundry nations. And when he took his repast in private, he would for his sport and recreation call those Spaniards that attended him, the birds of the air: because he reputed them vainglorious and great boasters, and desirous of the upper hand. The Venetians and Genoese, he named the fishes of the sea, because they frequented the seas: and many times the fishes fed upon their dead bodies. The Almains he named the beasts of the field: judging them to be void of understanding. The French men he termed winepissers. Whereupon it happened that once a certain Norman (one of his tasters) merrily said unto him: Holy Father, then are you a right Frenchman. Wherefore said the Pope? Because (quoth he) you are the greatest winepisser of all others: if all the French of the world were together The speech of Pope julius the second, touching his devise in wars. THis Pope was a man that delighted greatly in wars, the which he did ordinarily nourish & maintain between many Princes: and in especial against the king of France. On a time some of his court said unto him: Holy Father, many great personages do think it strange, that you should be so desirous to entertain wars, considering the dignities of that calling wherein God hath placed you, which ought to be an estate of peace and quietness: and seeing God hath committed unto you the keys by which you should shut up the way to discord, and open it to peace and amity: but you do quite contrary. Whereunto the Pope gave them this answer: They which used those speeches unto you, say they know not what. Have you not heard how S. Peter and S. Paul were companions, and had but one Church between them. My predecessors used ●aint Peter's key: and now will I help myself with S. Paul's sword. One of the parties replied unto him: You know holy Father, that our Lord said unto Saint Peter: Put up thy sword into thy sheath. The Pope answered: true but that was after Saint Peter had first stricken with the sword. This showeth that the said Pope was altogether a martialist. Of a Cardinal that had his whole delight in siud●e. O●to de Varis seeing julian the Cardinal of S. Angel (who was Precedent in the Council of Basil) to spend most of his time in the reading of ancient books: he said unto him: Sir, why do you live so solitary, and spend your time amongst the dead of former ages? Come I pray and pass your days with us that are alive. The Cardinal answered: you mistake the matter clean contrary. For these Ancients do now live by their learning and rare knowledge: whereas you live not, but be as dead men, both in your name and in your works: and pass away your life time according to the nature of bruit beasts. The life of the spirit consisteth in contemplation of learned writings, which are the true Monuments, Relics, and testimonies of such as have foregone us in virtue and knowledge. Of the Archbishop of Colaine, and a country peasant. A Certain old man a poor labourer of the country seeing the Archbishop of Coiaine to ride through the fields, armed and accompanied with armed forces, fell out of a loud laughing whereupon being demanded wherefore he laughed: he answered: Because he wondered that S. Peter, Christ's Vicar in the Church being exceeding poor, had left his successors so rich and wealthy: and that their trains should be more furnished with men at arms, then with Church men. The Archbishop desirous that the fellow should have better knowledge of him in his place & dignity, told him: that he was not only an Archbishop but a Duke also: and that as a Duke he road so accompanied with a train of men at arms: Howbeit when he was in his Church, than he was attended on as an Archbishop. Sir (said the labourer) I pray tell me: when my Lord the Duke shall be with the Devil: what shall then become of the Archbishop? Two heads upon one body, is a thing monstrous in nature. Of the Bishop of Chartres and the French King, Lewis the eleventh. KIng Lewis the eleventh, seeing on a time Miles Bishop of Chartres mounted upon a Mule with trappings of velvet, and his bridle richly gilded, told him: that the Bishops of elder ages were content to ride on an Ass, and with a simple collar. O, (quoth the Bishop) that was when Kings were shepherds and did keep sheep. The King replied: I speak not of the Bishops of the old Testament, but of those under the new. The Bishop answered. I but that was when Kings were great givers of alms, and did use to set poor Lazars with them at their tables, and to wash the feet of the poor. Of the same Bishop, and certain Priests which he met. THe same Bishop encountering with two or three Priests passing through the fields, said unto them: God save you my masters and Clerks: the Priests answered: we are not Clerks (sir) we are Priests. The Bishop replied: then God save you my masters and Priests, no Clerks. A conceited speech of the Abbot of Baigne. KIng L●wis the eleventh demanded of the Abbot of Baigne to have his Abbey for some small recompense: but the Abbot being wily, said unto the King: Sir, I have spent almost forty years in learning the two first letters of the Alphabet. A. B. and I shall need as long time to learn the two next letters, C. D. By the equivocation of these four letters in alluding A. B. to the word Abbey, and C. D. to the Latin word cede which signifieth to yield up: his meaning was, that as he had been forty years ere he attained to the dignity of an Abbot: so he would willingly keep it other forty years cre he would yield it up. A saying of Pope Adrian the fifth. POpe Adrian being demanded, what was the greatest plague which he would wish to his enemy, and not wish him dead: He answered. The greatest mischief I would wish him, is that he were Pope, because I hold that to be a marvelous affliction and vexation of spirit. All kind of authority wherein a man hath a care and conscience to do his duty, should be rather refused for the charge, than desired for hope of gain. The Absolution of the king of Portugal. EManuel king of Portugal withheld from a Bishop of his kingdom the revenues of his bishopric: whereof the Bishop complained to the Pope: who in favour of the Bishop sent a Legate to the King, to cause him to make restitution or to excommunicate him. The Legate upon the matter having denounced sentence of excommunication, and being on his way to return, the King enraged at the censure, mounted on horseback to follow the Legate, and having overtaken him, he drew out his sword and threatened to kill him, unless he would absolve him: which the Legate having done; the King retired to his Court, and the Legate went on to Rome: where being come, and having made report unto the Pope of the success of his journey: the Pope reproved him very sharply for yielding to absolve the king. The Legate answered: most holy Father, if you had been in danger of your life as I was, you would have given the king absolution double and treble. Fear of death may make a man sometimes do do that which he ought not without regard both of honour and duty. Of Charles the Great, and his Edicts. THe Emperor Charlemagne did use to wear his seal of arms engraven in the pommel of his sword: and he was wont to say, whensoever he set his seal to any letters of Edict, Ordinances or Commissions: See this is the sword that shall maintain my Ordinances: & which shall make war against those who shall contradict mine Edicts. It is not a matter of so great importance to establish and make good laws & decrees: as it is to cause them to be kept and observed. Of the sentence which the Emperor Frederick gave against the Citizens of Milan. THe Emperor Frederick Barbarossa making war in Italy, compelled them of Milan to yield themselves in subjection to the Empire. The Empress his wife desirous to be seen of the Citizens, entered into the City in great pomp and magnificence: supposing that she had been there in good security. But the Milanois being ill affectioned to the Emperor, and bearing a grudge against him in their hearts, in regard he had subdued them, they took the Empress and set her upon a Mule, with her face towards the tail, the which they made her hold between her hands in steed of a bridle: and being so mounted, they caused her to ride out at another gate of the City then that where she made her entry. The Emperor highly incensed, and that justly with this outrage, did besiege their City, and pressed them so hard, that he constrained them to yield unto him body and goods, with this condition: that they which would save their lives, should take or catch with their teeth certain figs hanging between the genitals of a mad kicking Mule. Many of them preferred death before a shameful life: the residue that were more desirous of life, then careful of their honour, accepted & performed the condition. And hereof is sprung that Proverb used in mockery amongst the Italians: when putting one finger between two others, they say: see here is a fig for thee. The common saying is: A dull Ass must have a sharp spur: a rebellious people must have a revengeful Prince. The threats of Charles the bald. THe Empire being in controversy between king Charles the bald and his Nephews the children of Joys, kings of Germany: he sent a message unto them, to let them understand, that he would bring such huge numbers of men at arms over the Rhine, as their horses should drink that river so dry, that they should be able to pass it and not wet their feet. Of Theodosius the Emperor and his Decree. THe Emperor Theodosius being highly incensed with the Thessalonians, for that they had slain one of his knights within the Theatre. He was determined to have put all the inhabitants of Thessalonica to the sword: but being dissuaded from the act: after he had well bethought himself he repented him of his determination. And thereupon he made a law: that from thenceforth, when any sentence of death, or other punishment should be given or pronounced upon any offender, either by the Prince, or by any inferior judge his Lieutenant, the execution of the judgement for three days after should be deferred: to the intent there might be place left, on the one part for repentance, and on the other for mercy. The act of Theodosius for the repressing of his Choler. Whensoever his choler grew to be inflamed, he would suddenly withdraw himself out of company: and being alone would pronounce over all the letters of the Alphabet each after other with great leisure: to the intent that in mean time his wrath and anger might wax cold, and be assuaged. He that cannot subdue his choler by nature, must do it by art and cunning Of the Emperor Sigismond and a Page of his chamber. THe Emperor Sigismond, and one of the Pages of his chambet, passing over a certain river at a ford on horseback: when they were in the midst of the the river, the emperors horse stood still and began to stale: which the Page seeing, he said unto the Emperor: Most sacred Prince, your horse is ill taught, and resembleth you very well. The Emperor answered never a word, but rode● on towards his lodging: where being come, and in pulling off his boots, he demanded of his Page, why he had likened his horse unto him. Because (quoth the Page) the river had no need of any water, yet your horse in pissing there, did add water unto water: & so do you: For you give wealth and riches to them which have plenty, but to such as have none you give not any. It is now a long time that I have been in your service, and yet did I never taste of your liberality. The next morning the Emperor took two little iron Coffers both of a greatness & like weight: the one of them being full of ducats, and the other of lead: & putting them upon a table, he said unto his Page: here be two Coffers, make thy choice of the two which thou shalt like best, and take it for thy wages and recompense of thy service. The Page choosing that which was full of lead: the Emperor said, Now open it, and see what is within it: which he did, and found it to be but lead. Then said the Emperor: now thou knowest thy fortune: the fault was none of mine, that thy choice was no better, and that thou wert not made rich: for thou ●ast refused thy good fortune when it was offered thee. Some are poor through their own default, because when occasion is offered to enrich themselves, they know not how to take their time and to lay hold of it. diverse notable sentences of the same Sigismond. THe said Emperor being demanded, what kind of man he esteemed most fit and worthy to be a king: such a one (quoth he) as neither glorieth in his good fortunes, nor is daunted with adversity. When one complained unto him, that the city of Constance in Almain, had not free use of their liberties and franchises: he answered: If they had not great liberty in the town of Constance, thou which art one of that city, wouldst not speak unto me so liberally: for frankness of speech is a sign of liberty. He said also: That as God would be both loved and feared: so should Kings and Princes be: for there can hardly be any true love where there is no fear. There be three degrees of persons who ought to be both loved & honoured. Frst, God above all, and in all places. Secondly, Kings and Princes in their kingdoms and estates. And lastly, parents and masters in their private families. The same Prince hearing one to praise him to his face, beyond all measure more than he well liked of, and to resemble him to God: he struck him on the cheek: and the party saying unto him: Wherefore doth your Majesty strike me? He answered: Wherefore dost thou bite me? He had an ordinary saying: That kings should be exceeding happy in this world: if all proud persons were chased out of their Courts: and that they were followed and attended with none but such as were courteous and merciful. He said also: that those were to be held for sage and wise persons, who could modestly endure any reasonable jest or mockery: And that those who were prompt in pretty jests and merriments, were to be reputed men of a good spirit. The answer which Barba the widow of Sigismond, made to those that persuaded her to continue a widow. AFter that the Emperor Sigismond was deceased, the Lady Barba his widow was persuaded by one to live still a widow, in imitation of the example of the Turtle, which after the death of the male, doth keep continual chastity. Whereunto she made this answer: If so be thou wilt counsel me to follow the conditions of the birds of the air which are destitute of reason: why dost not thou as well tell me of the Dove and the Sparrow. A sentence of the Emperor Rodulph the first. ROdulph Emperor, who first translated the Empire of Almain into the house of Austria: as he was devising with his familiar friends upon that matter, how the same had been effected: It is no marvel (said he) if they be accounted fools that know not how to reign: for there is not any man living that judgeth himself to be a fool. A Sentence of the Emperor Albert. THe Emperor Albert, was wont to say: That the delight of hunting was an exercise fit for a man: but dancing and leaping did appertain to women. And howbeit he could temper himself to abstain from all other pleasures; yet he could not restrain himself from the exercise of hunting. The Fable of the Emperor Fred●ricke the third, propounded to the Ambassador of k●ng Lewis the eleventh. CHarles duke of Burgundy having planted his siege before the city of Nuce, which was succoured by the Emperor Frederick the third and the Almains: King Lewis the eleventh of France (who sought nothing more than the ruin of the said Duke of Burgundy) sent his Ambassador to the Emperor Frederick to practise and persuade with him to seize and confiscate into his own hands all those lands and Seignories which the Duke of Burgundy held of the Empire: and that he for his part would do the like for the countries of Flanders, Artois, Burgundy, and others dependents of the Crown of France. The Emperor upon this motion, made the Ambassador this answer. Near unto a certain city in Almain did once haunt a most cruel and dangerous Bear, which did many mischiefs and displeasures to the inhabitants adjoining. Now it happened that three merry companions (as they were drinking in a Tavern, & having little money to pay their shot) they agreed with their host to make sale of the bears skin, and to pay him out of the money: and for the performance thereof, they prepared themselves presently to go and take him. The bargain being made and the dinner ended, they put themselves in quest of the beast: and approaching to the Cave where he was lodged: the Bear issued out upon them so fiercely: that being surprised with a sudden fear, one of them fled away back towards the town: another saved himself by climbing of a tree: and the third being overtaken by the Bear, fell down under him as dead. And the Bear (without doing him any other hurt) did often put his mouth to the ears of the poor fellow, who all the while held his wind, and abstained from breathing: for the nature of the Bear is not to touch or to offend any dead body. Now the Bear being gone, the man got up and went his way also: after which he that was aloft in the tree came down, and having overtaken his companion, demanded of him: what it was that the Bear told him in his ear: marry (quoth the fellow) he bade me, that I should never after use to sell a bears skin, till the beast were dead. By this fable the Emperor paid the Ambassador with an answer: as if he should have said: Let us first be sure to take the Duke, and then afterwards let us make partition of his dominions. Grave sentences and answers of the Emperor Frederick. THe Emperor Frederick being demanded: whom he accounted his greatest friends: He answered: Those men which fear me less than God. Being likewise asked what he thought was the best thing which could happen to a man: he answered: A happy and good departure out of this mortal life. If the end of a man's life be not good and in the fear of God, all the rest is little worth. He said: That those Princes which are given to be cruel and too rigorous, have great cause to fear death: For with the same judgement they have adjudged others in their life, themselves are like to be adjudged after their death. The same Frederick having subdued the Guntians a people in Hungary: he said, We have now done a great deed: it remains yet that we do another deed more great: that is: That we vanquish ourselves, by refraining from avarice, and from the desire of revenge. This Emperor Frederick did bring up in his Court, even from an infant, Ladislaus the son of the king of Hung●rie and of Boheme: and there were m●ny which persuaded and counseled him to ●●ke away the child, and to put him to death: because in process of time, his life might cause him great hurt and hindrance: and by his death, he might succeed him in his Realms and riches. To whom the Emperor made this answer: I perceive then, that you had rather have me a rich King, than a just Prince and a pitiful. But for my part I had rather have an honourable report and good renown, than all the riches and treasures of the world. A sentence of Martian. MArtian Emperor of Constantinople, would never enterprise any wars, except it were upon great necessity: saying: That whatsoever Prince would live in peace and quietness, he ought not in any case to entertain wars. The title of Otho the third. OTho the third of that name Emperor of Almain, was of so great a spirit: as he was commonly called: The wonder of the world. The praise of Septimius Severus. SEptimius Severus, Emperor of Rome, was a Prince so well beloved, and ruled so well and commendably, that the Senate said of him: That it had been good, either that he had never been borne, or that he might never die. A sentence of Alexander Severus. ALexander Severus the Roman Emperor, whensoever he appointed any one to be punished openly, he caused the common Crier with a loud voice to pronounce this sentence: Do not that to another, which thou wouldst not have done to thee. And the same sentence did he cause to be engraven in his Palace, & in the public Edifices. A sentence of Gordian. GOrdian the younger, Emperor of Rome: had a saying sometimes: That the Emperor of all other men is most miserable: because commonly the truth is concealed from him. The answer of Maximilian to one that would be made a Gentleman. THe Emperor Maximilian being at Bologna: a citizen of that City, exceeding rich and wealthy, but of base parentage, presented himself before the Emperor, saying: May it please your sacred Majesty to make and create me a Gentleman: For I have wealth sufficient to maintain the state and degree of a Gentleman. The Emperor answered him: I can make thee much more rich than thou art, but it is not in my power to make thee noble: For that is an honour which thou must purchase by thy own proper virtue. An answer of Maximilian to one that demanded an alms of him. A Certain poor man very ill appointed, entered into the Palace of the Emperor, and required that he might have access to his Majesty to speak with him: which being denied him, he continued notwithstanding so to importune the Ushers: that the Emperor willed the poor man to be brought unto him, to whom he said: Most sacred Emperor: you and I are brothers borne of one Father, Adam: and of one Mother Eve: and you see my poverty: may it therefore please your Excellency to enlarge my estate, and to bestow some wealth upon me, as each brother is bound to do one for another. The Emperor noting the rashness and folly of this fellow, caused a small piece of money to be given him: where at the poor man making show but of small contentment, because he found his hope frustrate, in regard of that great liberality which he expected. The Emperor said unto him: me thinks thou shouldest hold thyself contented with that which I have given thee: For true it is (as thou saidst,) we are all brothers: and if all the rest of our brethren would give thee as much as I have done, thou wouldst be much more rich, and a greater Lord than I am. The wish of the same Maximilian. AS he was one day devising with his familiar friends, and discoursing of Empires, Realms, and Seignories: If it were possible for a man to be God: and myself were so, having two sons, I would desire, that the eldest might be God after me: & that the second might be king of France. Of the act of the Emperor Charles the fifth, when he was to make a voyage into Barbary. CHarles the fifth Emperor of that name, being in a readiness to depart upon his first voyage into Barbary, to the kingdom of Thunis against Barbarossa: and desirous to provide a General for the army: and finding none whom he held sufficient: he took the image of the Crucifix: and in a general assembly of his whole army, li●ting the same as high as he could, said: Our Lord ●esus Christ shall be Chiefta●e & Captain General of this enterprise, being so glorious, so holy, and so honourable. A notable sentence of Constantine the Emperor. COnstantine Ducas the son of Andronicus, Emperor of Constantinople, was not in any sort himself learned: and yet he did so exceedingly love both learning and men of knowledge, that he was wont to say: I hold it far better to be made noble and excellent by learning, then by the possession of the Empire. A speech of the Emperor Henry touching his contentment. THe Emperor Henry the first of that name, of the house of Saxony: before that he came to be crowned in Italy, or to receive the ceremonious Titles of the Empire. Howbeit that the Pope had offered him the Imperial Crown and Diadem, and to anoint him Emperor: yet he neither accepted nor refused it: saying unto his people: It sufficeth me that by the g●ace of God and you, I have the name of Emperor. None of my predecessors and ancestors having ever had the honour to attain thereunto. The Charity of the Emperor Tiberius. THe Emperor Tiberius Constantine, a Thracian borne, being reprehended by his wife Sophia Augusta because he distributed in great abundance to the poor, all the treasures which she and her first husband justin had gathered together in many years: he answered her: My trust is in God, that our treasure shall be never a whit the less, for being distributed to the relief of the poor, and the redeeming of captives and prisoners. For in so doing, we gather that great treasure, whereof our Lord jesus Christ spoke in the sixth chapter of Saint Matthew his Gospel, saying. Lay up for yourselves treasures in heaven, where neither moths nor worms can corrupt them, nor thieves can do you any damage by stealing them. The saying of the same Tiberius at the time of his deaeh to his son in law. THe same Tiberius perceiving the time of his death to approach, by the counsel and advice of the Empress Sophia, pronounced for his successor to the Empire Mauritius, one borne in Cappadocia: and giving unto him in marriage his daughter, with the Imperial vestures and ornaments, he said: Here I deliver unto thee both my Empire, and this maiden for thy wife: wishing thee to serve thee of her so, as may be for thy good and benefit: and that above all things thou remember to maintain equity and justice. The fairest flower of a Prince's Crown, is justice: by which Kings do reign. Of a duke of Frieze, which would not be baptised. ROboald duke of Freezeland, at the preaching of Wal●●●n Archbishop of Sens, had determined to have been baptised: to which end being stripped out of his garments, as he stood naked and had put one foot into the water, he bethought himself and asked the standers by, what was become of his parents and friends deceased, whether they were in Paradise or in hell. Answer was made him: that doubtless they were all damned in hell, and that not any of them was in Paradise, because they were not Christians. At this speech he suddenly drew back his foot, and contrary to the expectation of all the assembly, said aloft: That he would not be baptised: but that he would go after his death, where he knew he should find most of his friends. And the same day he died suddenly. The reward which Clovis king of France, gave to those which had betrayed their master. Clovis the first Christian king of France, having wars with Richer duke of Cambray, a man of very bad conditions and lewd life: the Barons of the said Duke promised the King, that if he would come and deliver battle to their Lord, they would betake themselves to flight, & leave their Lord to be taken prisoner. The king Clovis, for the effecting of this enterprise, sent unto the traitors a number of Corcelets of Copper very richly guilt: And the plot being executed according to the agreement, Richer was taken and put to death After which the traitors being aggrieved that the presents which the King had sent them were of so small valour: They complained unto him, saying: that they were but badly recompensed: to whom the king answered, not without discretion: Do you not konws how sufficiently I have rewarded you, in giving you your lives? In your own judgements think with what torments they deserve to be punished which have betrayed their Lord and master. Wherefore hold it for no small benefit and favour, that I suffer you to live: and get you hence speedily, if you be not weary of your lives. Where at the traitors being abashed, they soon withdrew themselves from his presence. Of the shame which Aulilia did unto her son Thierrie, whereby she was a cause of his victory. THierry being General for the Emperor Zenon in Italy: and having been defeated by Odo●cer king of the Herules, fled towards Ravenna. On the way being met by his mother Aulilia, and she persuading him to return again to the field, and to renew the battle: and seeing him to make a difficulty so to do: She said unto him: my son believe me, and assure thyself, thou hast neither castle nor fortress where thou canst be safe, except I take up my clothes, and suffer thee to return again into my belly from whence thou hadst thy first being. Thierry being both ashamed, and inflamed at this speech of his mother, reassembled his army, returned to the place of battle: and finding his enemies in disorder, by reason of their first victory: he charged in upon them and defeated them Few words well spoken and well taken, cause great matters be put in execution. Of the good counsel which a Gentleman gave unto the same Thierry, Lieutenant to Zenon the Emperor, under the coverture of a Fable: by means whereof, Thi●●●y made himself king of Italy. THierry was accused unto the Emperor Zenon by some envious persons, that he affected the Empire: whereupon the Emperor sent for him home to Constantinople, & there held him prisoner: till such time as being put to his trial he purged himself. Within a while after, he was again accused for the same matter: & being commanded by the Emperor to make his repair unto him, who was purposed to put him to death: he sent a messenger to the emperors Court, unto one Tolomee his great friend and familiar, to understand his opinion, if he held it good for him to come to the Court or not. Tolomee in regard of his oath made unto the Emperor, durst not reveal the secret of the emperors purpose unto the messenger of Thierry: but appointing him to attend the Emperor at dinner time: he straightly charged him to mark well what he should hear him there say▪ to the intent he might rehearse the same unto his master that sent him. The next day, the Emperor sitting at his table, and keeping open state, Tolomee (who was one of his nearest favorities) devising with him of many things as they were at meat, let fall this fable of set purpose. The Lion (quoth he) being chosen king by the other beasts: they all came to do him reverence: the Hart (which is a goodly beast) approaching to salute him with the rest, and bending himself before him, the Lion took him by the horns purposing to devour him: but the Hart drew away his head with that strength and force as he escaped and saved himself. The Reinard seeing the Lion to frown, & to grow in a great rage, because the Hart had escaped him, did promise the Lion to cause the Hart to come back again. And upon the matter, he did so flatter the heart with so many sweet and sugared words, that he drew him back again to the Lion, to whom he doing reverence as before, the Lion seized upon his horns, and the other beasts falling also upon him, so as he was soon devoured. The Reinard pulling out his heart▪ did secretly eat it. Each of the beasts sought very earnestly for his heart to make a present of it to the king: but the same not being to be found, the blame was laid upon the Renard with great threats and stripes: Alas (quoth the Reinard) I am wrongfully punished: for the heart had no heart at all: for if he had had any, he would never have returned to be slain and devoured. This tale being marked and understood by the messenger, he returned to Thie●●y, to whom he recited what he had heard: whereby he was advertised not to return any more to the Emperor: and within a while after he made himself king of Italy. A sentence of king Attila and his titles ATtila king of the Goths, was wont to say: That the grief which he had conceived in losing of riches, was greater than all the pleasure that he ever took in possessing of them. Amongst many other titles which he esteemed excellent, he chiefly bore this to be called: The fear of the world: and the scourge of God. The words of Clotarius king of France, at the time of his death. CLotarius the first of that name, king of France, at the time of his death fell into these speeches, saying often: Vuach, Auach: How great is this King of heaven, that thus killeth and causeth to die the most great and mighty Kings and Princes of the world? To men that are too much in love with the world, the taste of death is very bitter. The sentence of Pope Zacharie, concerning the electing of the King of France. PEpin Master of the Palace of the king of France, sent his Ambassadors to Pope Zacharie, to have his advice whom he held to be most worthy to be King: either him, who for the profit and common good of the Realm, did expose himself to all turmoil and travel: or him that living in idleness and sloth, had no care or regard of the Commonwealth, neither to augment it nor to defend it. The Pope returned him in writing this answer: That he was the fittest person to reign, and to be entitled King, which took upon him the charge and managing of the public affairs, both for the defence of the Realm, and for the maintaining of justice. The French being informed of this answer, deposed their king Childericke, and thrusting him into a Monastery, elected Pepin king of France in his stead. The pleasant message of Philip king of France, to William duke of Normandy, and king of England with his answer. PHilip the first of that name, k●ng of France, being resolved to make war against William the ba●stard Duke of Normandy that conquered England, who had lain long sick of a great swelling in his belly, sent him word: That he never before heard of any woman in Normandy, that lay so long in childbed as he had done: and that if he might understand the time of his uprising, he would provide him of lights against his Churching. The Duke returned him this answer: That he would not fail to let him understand of his uprising: and that he meant to come in person into France, where himself would cause a solemn Mass to be song at his Churching: and that for lights, he would provide a thousand Torches without wax, whose s●aues should be of wood, and a thousand lances tipped with steel, to give fire to those torche● By the Torches without wax and of wood, he meant houses, towns, & villages, which he would set on fire: and by the lances, he meant men at arms. Of the letters of promise which the same William Duke of Normandy, sent unto the Earl of Flanders. THe same William Duke of Normandy having a determination, to make a conquest of England, as being his right, in that it was given unto him by king Edward the Confessor: he required diverse great Princes of France and elsewhere to aid him in that enterprise both with men and money. Amongst others he prayed the Earl of Flaunders (whose sister he had married) to aid him in that exploit. The Earl demanded of him, what part he should have in the kingdom of England, if the duke should conquer it●. The duke answered him: That he would send him wor● thereof in writing. After which the Duke being now ready to depart out of Normandy upon his intended voyage, he caused a fair piece of white parchment without any writing within it, to be folded and closed up in form of a letter: upon the which for an inscription, he caused to be written these two verses: sending them in way of a scoff to the Earl of Flaunders: Beaufrere, d'Angleterre aurez Ce que cy dedans trowerez. Fair brother, of England your portion shall be That which here within written you shall see. Another conceit of William the Conqueror, at his landing in England. WHen the same Duke had passed the seas to the conquest of England, the first fortune that befell him in his landing, was: that in leaping out of his ship, he fell flat upon the sands, and the first part of his body that touched the ground were his hands. The which accident some of his people interpreting to be a sign of ill fortune: ●ush (quoth he out aloud) assure yourselves my masters, that this is the seizin an●d possession of this kingdom, which God hath given me: and it is his will that I shall take it with both my hands: because by the aid both of him and you, I make no doubt but to conquer it. And his success was answerable to his hope: for he came to be king, and left the Crown of England to his posterity. Of king L●wis the gross, and Baldwin Earl of Mons. KIng Lewis the gross heaving appointed the duke William of Normandy to be Earl of Flaunders: Baldwin Earl of Mons in Heynault, pretending right thereunto, said unto the King: That he had wrong done him: for that the Earldom did appertain unto him. He demanded with great instance to have the combat granted him against those that should dare to aver the contrary. The king said unto him: It is against me then that you must have the combat: for the signory which you claim and strive for, is mine own proper right and inheritance. He that contendeth against his Lord and master, must needs have the worst of the quarrel. A brave speech of king Lewis the gross. THe same king of France taking part with Hely Earl of Maine, against Henry king of England in a certain battle fought between them, found himself far severed from his people. A certain English knight seeing him, and being in hope to make himself rich by taking the king prisoner, he laid hold upon the reins of the king's horse with intent to stay him and began to cry with a loud voice: The King is taken. The king being valiant and of a noble courage, at one blow with his sword overthrew the knight dead to the ground: & seeing him fall, he said: It is not one man alone, that in Chess play, can give the king the mate. Of an invention found by king Lewis, to punish the Earl of Vermandois. LEwis king of France, the son of king Charles the simple, desiring to be revenged for the death of his said father, who died in the castle of Peronne, being there imprisoned by H●bert the Earl of Vermandois his subject: And being at Laudun with a great assembly of the Lords and Nobles of France, whom he had reconciled unto him, he used a fine device to bring about his purpose: for he had caused one to be attired like an Englishman, who being well instructed in that which he had to do, came impost to the Court, and required to be instantly admitted to the presence of the king's Council, for the delivery of certain letters to the king from the king of England. The party being entered into the Council chamber, presented the letters to the king, which himself had before caused to be written And as the Secretary read them to the King with a soft and low voice, the King began to smile: whereof the Princes and Lords there present demanded the occasion. Now I see well (quoth the King) that the English are not a people of any great wisdom: for our cousin Harmant king of England hath written me here: that there is in his country a labouring man, who having invited his master to his house to dine with him, caused him to be slain: & he hath sent to demand your counsel (my masters) what punishment this fellow hath deserved. Thibaut Earl of Bloys was the first that gave his sentence, saying: That albeit the man was worthy of many grievous torments, yet the most ignominious and shameful death that he could adjudge him, was, that he ought to be hanged and strangled on a Gibbet. To this sentence all the rest of the Lords there present did consent: and the County Hebert of Vermandois also who had no sooner ended his speech, but he was apprehended by the king's Officers, there provided in a readiness. And the King said unto him: Hebert, thou art this wicked labourer, which hast caused thy Lord and master the king Charles my father to be put to death: now therefore receive the punishment which thou hast justly deserved, and which thou hast denounced against thyself. This said, Hebert was hanged on a Gibbet upon the top of a mountain near Lodun: which at this day is commonly called mount Hebert. Of the wine which Philip Augustus king of France presented to the Barons and Captains of his army. PHilip Augustus king of France, conducting his army against the Emperor Otho in the year 1214. & being by necessity constrained to join battle with him: he took a great cup or bowl of gold, which he caused to be filled with wine & sops of bread. After turning himself to the Princes and great Lords of France which were with him, he said unto them: My friends and companions in Arms: you which are resolved to live and die with me this day: take each of you one of these lops of bread dipped in wine, and eat the same as I have done before you. He had no sooner spoken the word, but the cup was empty in an instant. And immediately the battle being joined, he gained the victory at Bovines, where the Emperor was put to flight: and the Earl of Flanders with diverse other great Lords remained prisoners. The titles which the king Saint Lewis of France gave himself. THe king S. Lewis being demanded by certain of his Lords, with what title he would choose to be honoured in imitation of the old Roman Emperors, and of other foreign kings, & the kings of France his predecessors: who for some notable acts or victories had purchased unto themselves diverse titles of honours, he answered: the greatest victory which I ever obtained was against the devil, at such time as I was baptised in the church of Poissi. And therefore the greatest honour which I would have done me, is: that men should call me, Lewis of Poissi. Of the same Lewis. A Certain private friend of his did blame him, for that in writing his private and familiar letters, he did not entitle himself king of France, but Joys of Poissi. To whom he said: I am like the king which men choose with the Bean at Twelfetide, who commonly doth observe the feast of his royalty in the evening. His meaning was, that the Crown which he expected was the kingdom of heaven: and by the evening, he meant the end of this mortal life. The desire that Saint Lewis had to cut off all blasphemies out of his kingdom. KIng Lewis having caused one (who had blasphemed the name of God) to be marked in the lips with a hot burning iron: and hearing that some of his subjects did murmur at it: he said openly in the hearing of a great multitude: I would to God that I myself were so marked with a hot iron on my lips, on the condition that there were no oaths nor blasphemies used within my realm Whensoever he began to speak or to do any thing, and especially when he was set in Council, the first thing he used to do, was to bless himself with the sign of the Cross, in calling upon the name of God. For his saying was: that his mother had so taught him even from his infancy. Of the instructions which the king Saint Lewis of France gave unto his son Philip. MY son, the first lesson which I give thee is: To love God with all thy heart, with all thy strength, and with all thy soul. Offend not God in any case. Suffer any torments rather than sin. Take patiently whatsoever adversity God shall send thee: and thank God for it, acknowledging that thou hast deserved it. Confess thyself often to some good man, a Minister of the church. Be diligent to hear the divine Service song in the Church of God. Observe carefully the good customs of thy kingdom: but take away such as are evil. Raise not any Taxes or Tallages upon thy subjects, but upon great necessity. Entertain those into thy service who fear God: love justice and hate covetousness. Desire not that thy judges should give judgement for thee in any cause against thy subjects, farther than reason and truth will justify. Preserve the cities and towns of thy kingdom in their franchises and liberties, wherein thy predecessors before thee, have maintained them. Give the Benefices and Offices of thy kingdom to good men, and such as are capable of them. Move not war against any Christian: and if any offence be committed, thou oughtest to pardon it being required. In places of justice and judgement see thou provide such as are good men and godly. Make diligent inquiry of thy household servants, whether they be addicted to covetousness or to prodigality. Be thou such a one in thy life and conversation, as men may take good example by thee. For as the head is, such commonly are the members. Take good heed that the expenses of thy house be moderate and in measure. And the blessing of God be always with thee. A notable saying of Philip the fair, king of France. PHilip le bell, king of France, having a certain quarrel against Pope Boniface the eight: (whereof hath been before spoken) and being urged by some to take revenge of the Bishop of Palmers, who was the principal procurer and persuader of the contention between them: he made them this answer: That it was a greater glory for any Prince of courage and magnanimity to pardon those of whom he might easily take revenge, then to execute revenge upon them. Of king Philip de Valois, who confirmed the law Salic by the Scriptures. CHarles le bell, king of fance, being deceased without heir male, Edward the third king of England, entitled himself King and inheritor of France, in the right of his mother Isabel, sister to the said king Charles. Philip de Valois being the next heir male, opposed himself against the title of king Edward, and obtained the kingdom by colour of the law Salic which excludeth women from the Crown of France: and (as the common saying of the French is) suffereth it not to fall to the distaff. And amongst many authorities cited for the justification of that law, he alleged for one these words of the holy Scripture: Consider the Lilies of the field, how they do grow, and do neither labour nor spin. Of the Latin verses, which king Edward and king Philip de Valois sent each to other. AFter that king Edward of England had quartered the Arms of France with those of England, & had joined the three flowers Deluce in a field Azure, with the three Lions Or, in a field of Gules, the report goeth that he sent to king Philip d● Valois these four verses: which howsoever they might be thought of in that age, at this day are held but barbarous: uz. Rex sum regnorum bina ratione duorum. Anglorun r●gno sum rex ego iure paterno. Matri● iure quidem Francorum nuncupor idem. Hinc est armorum variatio facta meorum. TO these verses of king Edward, king Philip replied in other six as good stuff as the former. Praedo regnorum qui diceris ess●duorum, Francorun regno privaberis atque paterno. Matris ubique nullumius proles non habet ullum. jure mariti carens alia, mulier est prior illa, Succendunt mares huic regno, non mulieres, Hinc est armorum variatio stultatuorun The answer of king Edward the third, to those that required him to send aid to his son the black Prince at the battle of Cressie. THe same Edward king of England, in the field fought between the army of England, and the French power under Philip de Valois at the battle of Cressie in Ponthieu: (where the French had a notable overthrow) being told by an English knight: that his son the Prince of Wales (who had the conduct of the main battle of the English,) and the Noblemen (which were there with him) were very fiercely assailed by the French, and did desire his Majesty to come to their succour with the Rearward, whereof the king himself had the leading. The king demanded of the knight, saying: Is my son dead, or hurt, or stricken down. No Sir, (said the knight) but he is hardly bestead. Return then (quoth the king) to them that sent you hither, and tell them: That my pleasure is, they send no more to me for any aid, as long as my son is living: but let him alone this day win his spurs. For (if God so will) my meaning is, that the honour of this day shall be his. This message did so encourage the English, that they carried away the victory. By winning of his spurs he meant, he should get him the honour of a hardy Knight: because one of the Ceremonies at the dubbing of a new Knight, is to tie on a pair of gilt spurs. Of two Latin verses made by king Philip de valois, against king Edward. BEcause king Edward was supposed contrary to his faith and allegiance, to have invaded the realm of France: king Philip to tax him with it, made these two verses. Anglicus Angelus est, cui nunquam credere fas est▪ Dum tibi dicit ave tanquam ab host cave. Howbeit some say, that this was Pope Alexander the third, at such time as the English went to Rome, to excuse and purge themselves to the Pope, of the death of Saint Thomas of Canterbury, whom they had caused to be slain. The bold speech of Blanch the daughter of king Charles the fair. THe same king Philip on a time speaking very bitterly to the Lady Blanch, Duchess of Orleans, daughter of king Charles the fair, touching the succession of the realm of France: she said unto him very liberally and boldly: Sir, if I had had a pair of stones, you durst not have used those words which you have now uttered, but you had smarted for it. Meaning, that if she had been a man, as she was a woman, she should have been king of France. The speech of king john of France to the Prince of Wales, when he was taken at the battle of Poitiers. IOhn king of France being prisoner in the battle of Poitiers to the Prince of Wales, was conducted to the English camp, where his supper was prepared for him, at the which the Prince served him with his head uncovered. The king prayed him diverse times to sit down with him: but the Prince excused himself, saying: that it did not beseem the vassal to sit near his Lord. The king said unto him: my purpose was to have bestowed a supper on you this night: but the fortune of war would that you should give it me. The cautelous answer of king Edward to king john. IN the time of truce accorded between john king of France, and Edward king of England: the English men for a sum of money got by composition the castle and town of Guines to be rendered unto them: whereof king john being aggrieved, complained to the king of England: and told him that he had broken the truce contrary to the compact between them: whereunto king Edward made this answer: I have not (quoth he) broken the truce: for there was not any article contained in the Treaty between us, that did prohibit or defend us, from trafficking together, or to debar us or our subjects from the trade of merchandise each with other. The commendations which Edward king of England, gave to Charles the fifth king of France. THe same king Edward having taken the seas with a fleet of ships, wherein were four thousand lances, and eleven thousand Archers, with intent to go and raise the siege of the French before Tours in Aquitaine: he had the wind so contrary, that he could not proceed nor prosecute his intended voyage into France: wherefore returning much discontented into England, he used these or such like words of king Charles the fifth. There was never yet (said he) any king in France, who used less to bear Arms then this Prince: and that without once stirring out of his chamber, but only by sending and writing of letters, did so much trouble his enemies, or myself either, as he hath done. The Cartels which Henry king of England, and the duke of Orleans sent to each other. LEwis duke of Orleans son to king Charles the fifth, after that the truce was accorded between the French king Charles the sixth, and Henry of Lancaster king of England, the said Duke being young of years and desirous of glory (contrary to the alliance which was made with the said king of England, sent unto him a cartel of Arms with a challenge of combat between them two, and a hundredth Knights on each party: who for the love of their Ladies should try their valour and prowess each against other: and that they which did best should have the honour of the victory. Unto which cartel the king of England made this answer: We are not determined to break the truce, much less will we violate or disannul the league of amity and alliance made between us: neither do we mean to admit any equality between our royal Majesty and your Lordship. Howbeit seeing you are disposed to combat, I can be content to accept and make it good man to man, to the intent we may avoid effusion of blood, and not either for our Ladies or for vain glory: but only for the honour, increase, and preservation of our Realms, Countries, Territories and Dominions. The true valour and magnanimity of men is not to hazard their persons and lives: but only for the good of their country, or for their honour, or for the safety of their lives. The Oath used to be taken by the English men to their King, at their going to the wars. FRoissard reporteth: that when the English in former times came into France to make wars, they had this custom: that the Captains putting their hands into the hands of the king of England, did solemnly swear to observe inviolably these two things: The one was, that to no man living, but to & amongst themselves they would never reveal the secrets of their voyage and enterprise. And the second: that they would never make nor consent to any treaty or accord with their energies, without the privity and good liking of the King and his Council. The choice of king Charles the sixth. CHarles the fifth on a time having showed unto his son (afterwards called Charles the sixth) a Crown of gold richly set with precious stones, and a helmet of steel fair gilt: demanded of him which of these two he would most willingly have, if he were put to make his choice. His answer was: that he would rather choose the Helmet than the Crown. The like affection did he bewray at his new coming to the Crown of France. For when the Officers of his house showed him the rich treasures and precious movables of his father lately deceased: and did afterwards bring him to the sight of the goodly Armouries, wherein were all sorts of Arms, swords, Corcelets, Headpieces, and other furnitures fit for the wars, he said all aloft: Of the two (quoth he) I had rather have these Arms, than the riches which my father hath left me. The Sayings and Sentences of king Lewis the eleventh. KIng Lewis the eleventh, after the battle of Mountleherry, against the Count of Charolois, bethinking himself of the Duchy of Burgundy, and how the same was aliened in fee from the Crown of France, to the ancestors of the said Count of Charolois Dukes of Burgundy, descended of a younger son of the blood royal of France: he broke into these speeches: Men say (quoth he) that Charles the fifth, was called Charles the sage: but they had little reason to term him so: for it was but a foolish part to give unto his youngest brother the Duchy of Burgundy for an inheritance: having given him therewithal Margaret the sole daughter and heir of Flaunders to his wife. After the said battle of Mountleherie, one told him that his enemy the County of Charolois did pass the night following in the place where the battle was fought. No marvel (quoth the king) if he remain and lodge in the fields, seeing he hath neither Town nor Castle to retire unto. He was wont to say: That where pride rideth afore, shame and dishonour do follow after. He being on a day at Mass in a church of Canons, he was told that one of the Canons was that day departed: whereupon casting his eye aside, and perceiving a simple Priest which lay sleeping in a Chapel thereby adjoining: he said: I do give this Prebend to that fellow that lieth there: because he shall say hereafter, that his wealth and good fortune came unto him sleeping. THe captain Maran making his repair to the Court of this king Lewis, with purpose to advertise him of the exploits which he had done at Cambray, he wore about his neck a rich collar or chain of gold, which (as the reportwe●t) had been made of the relics of the church of Cambray. And as a certain Gentleman standing by, was ready to handle the said collar: the King said unto the Gentleman: Beware and take good heed sir how you touch that chain: for I can tell you it is a holy thing. By this saying he taxed the Captain with sacrilege, wherewith soldiers should not be tainted: because in sacking of any place, all holy things are to be spared. THe Archbishop of Tours talking familiarly with him, of the great troubles which he had at the beginning of his reign, against the Princes of France: he said unto him: If I had not caused myself to be feared, and showed myself both of courage and experience, I might well have been put in the last chapter of Boccace his book, where he entreateth of unhappy and unfortunate Princes. Having heard it reported, how Nicholas Raulin the Chancellor of the duke of Burgundy, a man of excessive wealth & riches, had founded at Beaune in Burgundy a goodly Hospital, that did excel, both for the stateliness of the building, and for the sumptuousness of the movables wherewith it was furnished: he said: There is great reason, that the Chancellor of Burgundy, which in his life time hath made many a man poor ' should at his latter end make an Hospital, where to nourish and lodge them. THe said king Lewis being unwilling that his son Charles the eighth should apply his mind to learning: he said: That the time which was spent in study, aught to be employed rather in the care of governing the kingdom and commonwealth: and that he which should betake himself to study and learning, by the use thereof would become dimerous and less hardy to undertake great affairs: because in taking example of others out of histories, he would not dare to enterprise any action of importance, the execution whereof might be doubtful and uncertain. He was wont to say: That he which knew not how to dissemble, was altogether unskilful how to rule and govern. One of the Pages of his chamber having taken a louse from off his garment: he said: This showeth that I am a man as others are. One coming to tell him, that the Genoese had a disposition to yield themselves under his protection: he answered: They shall not long remain under me: for I bequeath them to the Devil. The said king Lewis being determined to send an Ambassador to the Venetians: he conferred with his Council, whom he might choose as most fit and proper to dispatch that service. A certain Nobleman naming one unto him that was his near kinsman, and whom he was willing to advance: the King demanded of him: what kind of man he was. The Nobleman answered: Sir, he is Bishop of such a place: Abbot of such a Monastery: Lord of such a signory: and so curiously discovered all his qualities and Seignories. The King alluding to the brief manner of writing then used, said: There where are so many titles, is little learning or none at all. A Certain great parsonage having told him how he was always troubled with the Gout, whilst he hued at ease, with good and dainty fare, and rich clothing; and that afterwards when he began to accustom himself to travel and take pains, to far grossly, & to go coarsely clad: that then the gout began to leave him, the King said: and I for my part will never from henceforth wear other clothes then of cloth: for that the gout doth sooner take hold of silk then of wool. He had a saying: That there was not any thing whatsoever but he could find it both in his kingdom, yea and in his house, save only one thing▪ And being demanded by a great Lord: what thing that was: he answered: It was truth. For I remember (said he) that my late Lord and father was wont to say: That in his time truth was sick: but I think that now it is sta●ke dead, and that she never had any ghostly father to confess her at her death. A certain Nobleman demanded of him, how much the kingdom of France was worth in a year? he answered: My Realm is a meadow, which I cut both every year, and as often as I list. A certain mean person of base condition following the Court of king Lewis, and yet not knowing the king when he saw him: it happened that one day the king advising him, asked him what he gained by following the Court. The fellow answered: I gain as much as the king: for both he and I live of God his bounty: and at our departure out of this world he shall have no more with him than I shall. The King esteeming well of the speech of the man, made him one of the Pages of his chamber. The life of men is different: but the end of all is common and alike. BEing told that a certain great parsonage had a goodly Library, and a great number of fair books: he said: Then may he well be resembled to a man that is crook backed, who carrieth his great boss behind him at his back and never seeth it. By this saying he taxed the party both of curiosity and ignorance. Whensoever he had need or occasion to employ any man in his affairs, he would gain them to do it with rewards and store of gold▪ For he was wont to say: that when a man fighteth with silver lances, he commonly carrieth away the victoria. HE used to say: That many times too great services done to Princes, did cause the loss of them that did the service, for that most commonly they are recompensed with great ingratitude. Howbeit, that it might happen by the default of the parties themselves, who in regard of their great service, do use their good fortune with overmuch arrogancy, both towards their Lords, and towards their friends and equals. He said moreover: that to get to wealth and preferment in Court: it is a more happy thing for a man to receive of his Prince benefits exceeding far beyond his desert, then that his desert and service should be greater than the recompense, whereby his Prince should remain indebted, & (as it were) bound unto him. For I (quoth he) do more naturally love those that are beholding unto me, them those to whom I am beholding AFter the interview between him and Edward the fourth king of England at Piqu●nie, where a peace was accorded between them for nine years: as he returned he said to some of his familiars: I like not very well of the company of the king of England on this side the seas: but being beyond the sea at home in his own country, I can well love him as my brother and my good friend. Having caused a goodly Tomb or Sepulture to be made in the castle of Locks for the fair lady Agnes, the love of his late father's within a while after, the Canons of the church did desire him that the Tomb might be removed out of the heart of the Church, and set in a side Isle or chapel: he answered: Your request is neither just nor reasonable: neither will I suffer her Sepulture (whom my father loved so affectionately) to be violated: for it should be against all law and equity. He being to make his entry into Hesdin, whilst execution was in doing upon certain of the principal Governors and Burgesses of Arras his enemies, which were some two and twenty in number: and eighteen of them being executed, he caused the execution to cease: and demanding if M. Oudard de Bussi were beheaded or not: and answer being made, that he was: and that all the bodies of the parties beheaded were buried: he commanded the head of the said de Bussi to be again digged up: & caused a high pole of wood to be set up in the midst of the market place, upon the which he caused the head of the dead party to be placed, covered with a Cap of scarlet furred with Minivere, as of one that had been a councillor of the Parliament. He held him in very great reputation, because he had been a most prudent & wise man, and of sound judgement in grave and weighty affairs. And he would once have given the said Nobleman the office of Councillor in the Parliament of Paris: but the said Bussi being not willing to accept of it in his life time, he did him this honour after his death. A certain person was a suitor to him for an Office which was void in the town where he dwelled: which the king refused to grant unto him: insomuch as the party was out of all hope to obtain it: howbeit he humbly thanked the king & so departed. King Lewis judging the man to be of no mean spirit, and surmising that he had not well understood what he had said unto him, caused him to be called back again, and asked him if he had conceived aright of his answer: the party said: Yea sir. Why, what said I unto thee? (quoth the king) You denied me my suit (said he) Why didst thou thank me then replied the king? Because Sir (quoth he) you did me a greater pleasure than you thought of, in giving me my dispatch so speedily, without causing me to lose my time in coming after you upon vain and idle hopes. The King holding himself highly satisfied, and taking great contentment by this answer, granted him the Office, and caused his Patent to be made immediately. An Apotheg of Monsieur Bresay, to king Lewis the eleventh. THe same King being to ride on hunting, mounted on a very little horse: Monsieur Peter de Bresay Seneschal of Normandy who accompanied him, asked him where he had gotten that so goodly and so stout a horse. How mean you that (quoth the King) seeing he is so weakean●d so little? Me thinks (said the Bresay) he must needs be very strong, because he carrieth you with all your counsel. He taxed the king, in that he would many times believe no other counsel than his own, being wise in his own conceit: which sometimes he repented. The counsel of the said Monsieur de Bresaie to the said King. THe Ambassadors of the king of England, having on a time delivered their charge to king Lewis: he demanded of Monsieur de Bresay his opinion, what thing he might bestow upon the Ambassadors which might not cost him much: who answered him: Sir, you were best to present them with your musicans: for they cost you much, and are chargeable unto you: they do you little or no service, neither do you take any great pleasure in them. The death of the said Seigneur de Bresay. IN the battle fought between Lewis the eleventh, and the County de Charolois near mount Leherie: the said King (as his custom was to speak hastily) said unto Seignor de Bresay, that he had no great trust nor affiance in him for that journey. Sir, answered the Bresay, because you shall well see that I am your loyal and faithful servant, give me your coat Armour that I may wear it: for you know your enemies aim at nothing more than the destruction of your person, and it may happen to save your life. Whereupon the king and he exchanged both Arms and En signs. And the Burgonians supposing that the Bresay (whom they saw in the midst of the press) had been the king: they charged furiously in upon him, and so slew him. Of king Charles the eighth, who gave an answer to the Florentines in two Italian verses. KIng Charles the eighth being in Italy on the conquest of Naples, the Florentines sent an ambassade unto his Majesty: the king reposing no trust in them, for their answer caused two Italian verses to be read unto them which he had written upon a wall in great letters: and were these. Concortesiae fede poca. Va a Fiorence vender loca. Which is to say: To Florence he went of his goose to make sale, Without any faith or courtesy at all. The argument of which two verses was this: A peasant of the country near Florence, sold a goose to a brave dame of Florence, only to have his pleasure of her: which having had, yet notwithstanding in his agreement he used so little fidelity or courtesy to the gentlewoman, as he exacted the price of his goose in the presence of her husband's, so as she durst not deny but to pay him. And thence had this Italian Proverb his originals: which king Charles pronounced to the Ambassadors for their answer. A speech of king Charles the eighth, touching the keeping of his counsel. WHen the said king Charles the eighth meant to discover any secret to any man: he was wont to say unto him: If I thought that my shirt next my back knew it, I would pluck it off and burn it. The speech of Queen Anne, wife to Charles the eighth. CHarles the eighth being deceased, and the tidings of his death being brought to Queen Anne his wife, she said: Gods will be done. For my part I doubt not but I shall be as great as I was before. She promised herself in her hopes to be twice Queen of France, and so she was: for she was afterwards married to king Lewis the twelfth. A notable sentence of king Lewis the twelfth. AFter that Lewis duke of Orleans had attained to the Crown of France, some of his familiars did persuade him to take vengeance upon them of Orleans, who had shut the gates of their city against him, at such time as king Charles the eighth made war upon him, and compelled him to fly into Britain. But the said Lewis the twelfth of that name, made them this worthy answer: It appertaineth not any thing to the king of France, to revenge the injuries done to the duke of Orleans. Other worthy speeches of the same King. THe said Prince making war in Italy for the recovery of the Duchy of Milan: it was told him that his enemies had taken Agnadel: & that he would come thither too late to lodge in it. Whereunto he answered with an haughty courage: Then will I lodge upon their bellies, or else they shall lodge upon mine. Another came unto him, saying: Sir, take heed to yourself that the great Ordinance do not annoy you. He answered: There was never rightful king of France slain with a shot of a canon: therefore whosoever is afraid let him come behind me. Another time the said king lying in Camp, and a certain soldier, a man at arms which stood near him, being slain with a Canon shot, some of the standers by showing him unto the king: he said laughing: He is but a little cold in his hands. His speech to certain soldiers, with the answer that they made him. THe said king Lewis being determined to levy a certain company of footmen, gave commandment that choice should be made of the strongest and most able and active men that could be found The day appointed for the muster of them being come, there was presented unto him a goodly company of lusty fellows, who having been trained up in the wars, and carrying diverse scars and wounds upon them, did appear to be old soldiers, whose marks did testify that they had not lain idle nor unemployed. The king seeing them so hacked and hewed in their bodies, said unto their leaders: Indeed these be good soldiers: but it seemeth they have been more willing to take then to give: and those men which gave them these marks in their faces and elsewhere, seemed to be far more expert in deeds of Arms than these were. The soldiers hearing the king to give this censure of them, presently made him this answer: Sir, (saving our due reverence to your Majesty) they were not better men nor more valiant than we: for if they hurt and wounded us, we slew them for their labours. A brave speech which he gave to a boaster. A Certain Gentleman was very importunate upon king Lewis the twelfth, to have some reward and recompense for the losses and damages which he had sustained in the wars: & he showed him the wounds which he had received in his visage. The king seeing him so rash and audacious: and being disposed to pay him home for his brave vaunting & ostentation, said unto him: Take heed thou turn not back thy face another time, when thou art flying from thy enemy. His opinion of the Venetians. BEing resolved to make war upon the Venetians, one of his nobles would have dissuaded him from it, telling him: That he could not do it without great peril to the French: and that the Venetians were a most prudent and sage people. Be it so (quoth the king:) yet we will set so many fools upon them, who shall so beard them to their teeth, as they shall not know which way to turn themselves. Certain Ambassadors of Greece being come to the French Court to demand succours of king Lewis against the great Turk: and promising on their part to do their best endeavours to chase the Turks out of such places as they had possessed: the king reposing little trust in this strange Nation, excused himself touching their request: and taxing the nature of the greeks, he alleged this verse of the old Grammarian Alexander de ville Dieu. Barbara Graeca, genus retinent quod habere solebant. A pleasant speech which he spoke to the Lords of the Parliament. Having given a certain office of a Counsellor of the Parliament to one that was none of the wisest, the Court would not admit him into their society: but sent two counsellors of the Parliament chamber to the king, to let him know the insufficiency of the man. The king having heard them condemn the party of ignorance, demanded of them this question: How many be there of you in your Court? Sir, (said they) there be an hundred. And how is it (quoth the King) that you being so many wise men together, cannot make one to become wise? Another merry conceit of the same King. Certain Gentlemen of his Court wondering at the unmeasurable stature of a Courtier, whom every man reputed in manner of a Giant: the king taxing the honesty of his parents, said: No marvel if he be so exceeding great: for his mother took great pains to make him, and perhaps he had many fathers. Of a certain Fable recited by him. BEing in familiar discourse with the Ladies, he said unto them: In the beginning nature gave horns aswell to the Hinds as to the Hearts: but the Hinds growing proud to see themselves have so goodly heads, they began to rebel against the Hearts: wherewith nature being displeased, and willing to repress their arrogancy and pride, and reduce them to the subjection of the males, she deprived them of their horns: so that never afterwards they wore any. By this fable, he gave the Ladies to understand, that it was their duty to be obedient to their husbands. BEing one day in talk with Francis Duke of Angolesme, his son in law who expected the Crown of France, as of right after his decease it was to come unto him: he told him this parable: A certain father (quoth he) traveling with his son on the way, held on their course to come unto a good town: the son being very weary, by reason of the length of the way, yet perceiving a far off the turrets and walls of the town, very cheerfully said unto his father: Father, me thinks I am now somewhat fresh, for we are even at the town already. After these words, they went on so long, that it was full night notwithstanding, ere they got to the town: where being ready to enter, the father said unto his son: From henceforth son, never say: I am at the town, till thou hast gotten past the gates. His speech of beneficed persons. HE was wont to say: That the Asses had a better world than the horses: for the horses (said he) do run post towards Rome, to get those Benefices, whereof many asses are possessed. An Apotheg of the said king. A Motion being made unto him on a time to marry the Ladi● claud his daughter to some strange Prince: he answered: No (quoth he) I will never make any other alliance, then with the Cats and Mice of my own kingdom. A Princely speech of king Francis. KIng Francis the first of that name, to one that demanded pardon for another man that had used ill speeches of his Majesty, said: Let him for whom thou art a suitor, learn to speak little, and I will learn to pardon much. A speech of the same king touching Religion. IN an Oration which he made on a time at Paris in the presence of his Princes and Nobles against the Heretics, with intent to purge his realm of them, amongst other words, he used this speech: If I knew that my arm were infected with that contagion, I would cut it off & separate it from my body, and cast it into the fire. The opinion which he had of Noblemen. HE was wont to say: that it much grieved him, that the Gentlemen of his Realm did not give themselves to the study and exercise of letters, to the intent he might provide them of the dignities and Offices appertaining to the long rob. For he was persuaded, that that kind of men did do him the best service: and that they ought to be less inclined to dishonest actions, than men of mean parentage and base condition. An excellent apothegm of the same king. THere being a purpose of a treaty of peace between the Emperor Charles the fifth, and the said king Francis, and being even upon the point to conclude it, he said: It is not possible that we can long continue in peace and amity: because the Emperor cannot abide any equal or companion: and I can less endure to have any man to my master. Of Pope Benedict the twelfth, and his Epitaph. POpe Benedict the twelfth was one that loved peace, and used to say: that he would never use the sword against any person, because it was not belonging to his place and calling. He made many good decrees and constitutions: and amongst others prohibited religious persons to go to Rome to sue for Benefices: notwithstanding after his death, whether it were right or wrong, or upon hatred: some made this Epitaph of him. Hic, silus est Nero, laicis mors, Vipera clero, Devius á vero: cupa repleta mero. Which is to say: Here lieth a Nero: to the laity a cruel tyrant: to the Clergy a viper: To truth a mortal enemy: and a notable wine bibber. A mock of the Flemings to king Philip. IN the year, a thousand, three hundred, twenty and eight, the king Philip de Valois in the quarrel and behalf of the Earl of Fla●ders, gave battle to the Flemings at Mount cassel, where were slain of the said Flemings 19800. who before the conflict, seeing the mighty Army and puissance of the king, very arrogantly caused the picture of a great cock to be painted upon a great piece of cloth, about the which was written this Distichon: When this cock shall happen to crow, The king shall here enter, and not before I trow. But this mock cost them dear: for they sustained a bitter overthrow that same day. Princely sayings and sentences of Alphonsus king of Naples. ALphonsus surnamed the courageous, the 17. king of Arragon, and king of both Sicily's, hearing it reported how one of the kings of Spain was wont to say: that it was not decent nor convenient for a Prince, or great parsonage to be learned: he said: This speech was not the speech of a man, but of an Ass crowned. One day as he sat at supper, a certain old man being a suitor unto him for some thing, which importuned him exceedingly & beyond all measure to have his petition granted him: in somuch as the king could not eat his meat quietly, so troublesome was this fellow unto him. Whereupo he broke into these speeches: Assuredly I see that the state and condition of Asses is better than this of Princes: for their masters do allow them time and leisure to eat: but kings cannot obtain so much of their subjects. A certain knight being imprisoned for debt, who for a long time had been a prodigal and great spender, and had lived voluptuously upon the goods of diverse Merchants and others, to whom he was become indebted: some of the friends of the said knight became instant suppliants to the king, that he would not permit the knight to be charged for the payment of his debts. To whom the king answered: Seeing this knight hath not consumed himself, nor run into debt for my service, nor for the good and benefit of his country, nor for his own friends and kinseflkes: but hath spent and wasted all his wealth for the pleasure of his own body: it is good reason that he suffer the punishment of his prodigality in his body. Being one day reproved for his too too much clemency, and because he many times pardoned those which had been most heinous offenders: his answer was: That he did desire to stand ready prepared (whensoever it should please God to call him) to yield an account of those sheep which were committed to his charge: and that when they should be demanded of him, he might render them up safe and sound. He had also an usual saying, That by executing of justice he got the love of good men: and by his clemency, he purchased the liking even of the wicked. To some which at another time plained of his over great clemency and humanity: he said: That they should consider and look upon the government of Lions and of Bears: and that then they should soon see that Clemency was a quality proper to man, but cruelty was proper to brute beasts. He was wont likewise to say: That he who knew not how to rule himself, & tomaister his own affections, was neither fit nor worthy to command over others. He said, that flatterers were like to wolves: for as the wolves by tickling & scratching the Asses, do come to eat and devour them: so flatterers by their assentations & leasings, do aim at nothing more, then to work mischief unto Princes. The Ambassadors of a certain Province repairing unto him, to crave his advice, to which of these two famous Chieftains, Francis Sforce, & Nicholas Picinni they should gratify with their friendship and amity: he answered: That it behoved them both to receive and entertain each of them in show of friends: and yet to take good heed to either of them as to ehemies. Whereas there was grown a secret hatred or dislike between the said king Alphonsus & Cosmus de Medicis, a man of principal regard and authority in Florence: the said Cosmus notwithstanding fent unto the king for a notable and singular present the history of Titus Livius with a Commentary, because he well knew that the King would take great pleasure in it. The king's Physicians being acquainted herewithal, told him: that he should do well not to read in that book, but to take good heed of the subtlety of the Florentines: for (said they) it is not good nor safe to trust an enemy: and it may be that some venomous and infectious poise●n is secretly hidden either in the letters or leaves of this book, which may empoison you as you are reading of it. For all these dissuasions the king opened the book, and having both read therein, and turned it over in many leaves each after other: he the said unto his Physicians: Learn now to leave these fooleries, and know this: that the spirit of a king doth not govern itself by the judgement of private persons. Of a merry conceit uttered by one to the king Alphonsus. THis king Alphonsus being well known to be a prince that took great pleasure and delight in good speeches and witty sayings well and aptly placed: a certain man of very mean and base estate, came as a suitor unto him, and said: Sir, do me justice: I have a certain creditor unto whom my late deceased father ought a certain debt: and my father left me nothing wherewith to pay him: howbeit afterwards I paid this debt unto that creditor: who notwithstanding demanded it of me again with great extremity, and I paid it him the second time: he not so content, still demandeth of me the same debt again and again, in somuch as I have many and oftentimes paid it, and yet he pursueth me still for this debt, as if he had not been paid at all: Now sir, I have not any more left wherewith to pay him: and if your Highness do not help me to acquit me of this creditor, I know not what remedy to find for this mischief, Believe me (quoth the king) this is a most rigorous & cruel creditor: Who is it? Sir, (said the poor man) it is my belly, unto whom I have so often paid the debt which is due unto him, as I have nothing more left to give him: I humbly therefore beseech your Highness in charity to help and relieve me to content him. Why (quoth the King) I myself have even such another like creditor as thine. You say true, Sir, replied the poor man: but you (God be thanked) have wherewithal to satisfy him, and I have not. The king hearing this request, and esteeming it to proceed of a quick and good invention, caused a certain sum of money to be delivered unto him. An answer which Alphonsus made unto a Dreamer. A Certain person in the king's presence, being in talk of dreams and of their signification, there was a pleasant Courtier who to try the king, told with a good grace before all the company: how the night before he dreamt a dream, that the King bestowed upon him a bag full of ducats. Whereunto the king presently answered: why fool, art thou so very a beast as to think that a Christian man ought to give credit to dreams? The same Alphonsus had a daughter called Eugenia, who being married had no children: and one day it happened, that she brought out of her Coffer certain Poppets which being made very finely, carried a resemblance of excellent beauty, honesty and gracious carriage: whereupon Alphonsus said unto her: O my daughter, how much better had it been both for thy father, thy husband, and thyself also, if thou hadst had children of thy body so wise and virtuous, as they might have represented the countenances of these l'oppets. The answer of Anthony Panormitane, to king Alphonsus. ANthony of Panorm being demanded by the king Alphonsus, what things were most requisite and necessary to live a joyful and peaceable life in the estate of marriage, considering that ordinarily it is full of troble●s, vexations and discontentments: He answered: that there are two things most needful. The first, that the husband be deaf, not to understand the follies, the ill speeches, and manner of his wives behaviour. The second, that the wife be blind, not to see all the intemperate qualities and misdemeanours of her husband. A speech which he used to one that had imbezilled his rings. ON a time as he was ready to sit down at his table, being about to wash his hands, he drew off his fingers certain rings of gold, which were very rich and precious, and gave them to one that came first and next to hand, not much heeding who it was that took them. The party to whom the King delivered them, for that he did not again demand them, thought that he had forgotten them, and therefore was easily drawn to retain them: which he did. And for a long time after, seeing that the matter was unremembered, he then kept them for altogether. But ere the year was ended, the king being ready another time to sit down at the table, the same man drew very near (for another booty) to the king, and held out his hand to take his rings of him as he had done before. But the king rounding him in the ear, said unto him with a very soft voice: Let it suffice thee to have had the former: for these may serve for another's turn. He said, that in the flourishing estate of Rome, the Romans had caused to be built right over against their Senatehouse, a temple which was dedicated to jupiter depositorie, wherein before their entry into the Senate, the Senators and Councillors of Estate came to disrobe themselves of all affections of love, favour, hatred, vengeance, and other private passions and affections. Seeing on a time a woman to dance and vault very high, with great shamelessness and immodesty: he said unto the standers by: Stay awhile, and you shall see Sibilla will give forth her Oracles; noting thereby, dancing to be a kind of fury: for the Sibyls never gave their answers, but when they were surprised with fury. A certain Knight which had been taken prisoner in the wars, complained him to the king Alphonsus of his losses and misfortunes, and demanded of him many gifts, which being exceeding great, yet by his importunity he obtained them. After he was departed, the king said unto his familiars: I was in a fear, lest this importunate fellow, would have begged my wife also from me. Another Courtier, who had very prodigally spent many a gift, which the king had bestowed on him, did preffe him very urgently to give him a certain piece of money: to whom the king said: If I should continue to be thus liberal in giving, I should sooner impoverish myself then enrich thee: for whosoever giveth thee doth nothing else but power water into a Sieve. Being demanded, which of his subjects he loved best: Those (quoth he) who are more afraid for me then of me. A Certain Knight a Neapolitan, named Stephen, having many Offices and places of great charge under the king Alphonsus within his realm of Naples: and being by means of an amorous potion, bereft of the use of his senses, some of the Court begged his Offices of the King: pretending it to be a thing very unfit and inconvenient that such places should be administered by one that was become senseless: to whom the King answered: It were a very uncourteous and inhuman act, to take away from him his substance and means of living, from whom fortune hath alre adie taken his understanding. He said, that those men seemed unto him merely senseless and void of understanding, who would seek to have again their wives, which had been fled and severed from them. He said: that it were a very good thing, if men would so balance their wills and affections, as they might stand indifferent between love and fear: to the intent that when our love should constrain us to exceed, our fear might cause us to retire, and to draw to the contrary. HEaring certain labourers talking together, and telling how they had made apples, which by their nature were very sour, by industry and diligence to become very sweet and pleasant: he said: So ought we to do, that our people, citizens, and subjects being rude perverse and evil minded, by our labour and pains may be transformed and changed into wise, prudent, and good men. He was wont to say: that the greatest argument which he had observed to prove the immortality of the soul: was: That when we see our bodies to decay and wear away, and to approach near to death, and that when all our members begin to fail us, even than the powers and virtues of the soul do increase, and as it were grow stronger, and more puissant in understanding, virtue and wisdom. Being one day hearing of Mass, and the church in great danger of falling, by reason of a sudden earthquake: the people there present began to fly out of the church, and the Priest made haste to be gone with the foremost. But the king Alphonsus stopping him, made him stay and make an end of his Mass. Afterwards being demanded why in a time of so great danger and common fear, he did not offer to shun and abandon the place: he answered in great gravity with this sentence of Solomon out of Ecclesiastes: Corda regum in manu Dei sunt. The hearts of Kings are in the hands of God. HE had a saying: that beauty most commonly was a significant sign and a token of a good and gentle conversation: as the flower is a sign of the fruit. Hearing one tell: how Titus the Roman Emperor was accustomed to say: That in what day soever he had not given some one gift or another, he had lost that day, Alphonsus said: That he thanked God, because he in that respect had never lost one day in all his life. He took so great pleasure & delight in studying, and in reading of Divinity: that he would many times glory, how he had read over the old and new Testament fourteen times, together with the gloss and Commentaries. He was wont oftentimes to say: That he had not any better councillors than the dead. By the dead he meant his books: and he carried for his Ensign and device a book open. He was a great lover of antiquities, and of the ancient metals and moneys of Princes, saying: That in the viewing and beholding of them, he seemed to grow the more inflamed with the love of virtue and of glory. Of the magnanimity of Charles Martell: as it is ●ritten of him in his Epitaph. CHarles Martell, Maior of the Palace of the Crown and kingdom of France (which some say is the Office of Constable) did make four kings in France each successively after other: to wit: Childericke called Daniel, Clotarius the fourth, Theodorike the second, and Childericke the third. This last Childericke offered unto the said Charles Martell the Realm and Crown of France, and prayed him to take upon him both the name and the Diadem, which he refused saying: That it was more glorious to reign and command over kings, then to be a king: And in his Epitaph is written this sentence: Ille Brabantinus dux primus in orb triumphant. Malleus in mundo specialis Christicolarum, Dux Domini●sque Ducum, Regum quo'que Rex fore spernit. Non vult regnare sed regibus mperat● ipse. He was surnamed Martell, for the the exceeding great strength of his arm: & in memory of the victories which he obtained in diverse battles. The judgement of Sultan Soliman the great Scigneur or Emperor of Turks. IN the city of Constantinople a certain Christian desired to borrow of a jew the some of five hundred ducats. The jew lent them unto him with condition, that for the use of the money lent, he should at the end of term give him two ounces of his flesh, cut off in some one of the members of his body. The day of payment being come, the Christian repaid the five hundred ducats to the jew, but refused to give him any part of his flesh. The jew not willing to lose his interest, convented the Christian before the Grand Seigneur: who having heard the demand of the one, and the answer of the other, and judging of the matter according to equity, commanded a Razor to be brought, and to be given to the jew, to whom he said: Because thou shalt know that justice is done thee: take there and cut off of the flesh of this Christian the two ounces which thou demandest: but take heed thou cut neither more nor less, for if thou do thou shalt surely die. The jew holding that to be a thing impossible, durst not adventure, but acquitted the Christian of his interest. Of a writing which the king of Naples caused to be engraven upon his sword. ROger the second of that name, king of Naples, held wars for a long time with the Popes of Rome, by reason of those Lands and Territories which he pretended to be his by conquest. And he had discomfited also the king of Thunis in a battle at sea. Of the which victories he did so glory and triumph, that he caused to be engraven on the blade of his sword this verse. Apulus & Calaber, Siculus mihi seruit & Afer. The sacrilegious vaunt of a King of England. WIlliam Rufus king of England, having peeled the Churches and Monasteries of his Realm, and taking away their Chalices & other Relics of gold and silver, which he found in them, used these words: The bread of God is very delicate & pleasant to eat, and it causeth Princes to make good cheer. The Testament of Saladin. SAladin king of Asia, of Syria, and of Egypt showed at his death, how well he knew the life of man to be most miserable. For he commanded that after his decease, the shirt which he used▪ to wear, should be carried upon the top of a lance throughout all his Camp in the open sight of all his Nobles, Captains & soldiers: and that the party which should carry it, should cry with a loud voice: Behold how Saladin the great Conqueror and Commander of Asia, of all those great riches and conquests which he hath purchased, doth carry nothing with him, save this only piece of linen The chiefest thing wherein men can justly triumph at their departure out of this world, are their virtuous deeds. The revenge which a king of Arragon took of some of his Nobles that derided him. RAymire the second of that name king of Arragon, a very simple man, being determined to make wars upon the Moors: his Barons caused him to be armed and mounted on horseback, and put a shield in his left hand, and a lance in his right hand: and offering to put the reins of his bridle in his hand likewise. Let be (quoth the king) and give me them to hold in my mouth, for my hands are full enough already. At which speech his Barons fell a laughing with open mouth, and making a jest of it, demeaned themselves very unseemly without any kind of reverence. But the king Raymire perceiving their mockery, got eleven of the most noble and chiefest of his Barons to come into the town of Osey, where he caused them to lose their heads without saying any other words then these: La renardaille, Nesçait de qui elle se raille. The humility of Godfrey of Buillon. WHen the duke Godfrey of Buillon was chosen king of jerusalem by the Christian Princes, and the Diadem being presented unto him, he refused it saying: It is not fit nor convenient for any Prince Christian to wear a Crown of gold, sithence jesus Christ the King of kings did wear one made but of thorns. The answer of the great Turk to the Ambassadors of Hungary. BAiazet the son of Amurath, Emperor of the Turks, being with a great army in Bulgaria, which is a part of Hungary: the king Sigismond sent his Ambassadors unto him, to pray him that he would not molest his country and Dominions, wherein he had no right nor interest. Bajazet for answer to this Ambassade, caused all the armed forces of that Province to be assembled together into a great hall, where having made the Ambassadors of the king of Hungary to be called: he said unto them pointing to those forces with his finger: Behold, said he: the reason and the right by which I have & do hold the possession of Bulgarie. Right and equity have no place in the Court of a Tyrant. The answer of the Count de Lazaran to the Ambassadors of the Turk. NO less notable was that answer which the County de Lazaran made unto the Ambassadors of Lamorabaquin, or Bajazet the Amira or king of the Turks: who purposing to invade the realm of Hungary with a mighty army, sent his messengers to the Count de Lazaran with a mule laden with Rice, and demanded to have passage through his country into Hungary. The Ambassadors proceeding on their Commission, found the County in his castle called the Archforme, and according to their charge did demand passage for their Lord and his army: and that he should become his vassal and subject: otherwise that their Lord Bajazet would bring into the country of the Count more men of war then there were grains of Rice in the sacks wherewith their mule wa● laden: and in so saying, they powered out the grain in the midst of the castle yard. The Count received & heard their message very courteously: and the third day after being disposed to give them their answer, commanded to be brought into his Castle court a great number of poultry which for three days together had been shut up without any meat given unto them: the which in less than a quarter of an hour, did eat up all the Rice which had been there powered out. Whereupon he said unto the Ambassadors: Now go tell your Lord, that true it is, he hath a great number of armed soldiers: howbeit he cannot bring so many into the field, but they shall be either slain or vanquished: as you have seen these grains of Rice devoured by my pullen. And according to his hope the Count had the victory. A worthy Sentence of the Ambassadors of Sicilia. Certain Ambassadors of Sicilia delivering that which they had in charge to james the eleventh king of Arragon: he showed them that they ought to yield their obedience to the Church: and to Charles king of Naples his father in law: whereupon one of the Ambassadors said unto him: Sir, we read in many histories, that peoples have been defeated by their Princes, and we have seen the proof thereof in our time: but that subjects have been destroyed by their kings, we have never yet seen, or hard it spoken. Of the death of Vladislaus king of Hungary. VLadislaus king of Hungary and of Poland, whom the French named Lancelot, levying a puissant army against Amurath great Seigneur of the Turks, was dissuaded from it by many Barons of his realm and other his allies. Amongst whom one Dracocles a Valachian did dissuade him from that enterprise. But in the end seeing that his advice took no effect, he yielded that his son should go in his company with two thousand horse: and at their departure, he gave unto the king Vladislaus and to his son two very swift and light horses, saying: Because I foresee that the loss is like to fall on your side in this war which you enterprise: I have given you these two horses, by whose swiftness of foot you may save yourselves, and serve you of them in your necessity: for I fear me that you shall have great need of them. And accordingly it fell out: for in a set battle fought between Vladislaus & the Turks, in the year 1444. as Dracocles had foretold, the king there lost his life. Of the two verses which Conrade king of Naples caused to be written upon a horse of brass. COnrad the son of Frederick, having taken the town of Naples by composition in the year 1253. caused the walls, fortresses, and principal houses of the city to be ruinated: and going into the great church within the middle whereof was a horse of brass without a bridle, which had been kept there of a long time for the antiquity of it: he caused a bridle to be put upon him, and on the reins thereof were written these two verses: Hactenus ●ffrenis, Domini nun● paret habenis Rex domat hunc, aequus parthenopensis equum. That is to say: This horse till now unbridled, now is made To bear the reins which on his neck are laid: His lord the rightful king of Naples town, Did tame this horse, and bring his courage down. The saying of Rene king of Sicilia. REne king of Sicily, said oftentimes unto the Princes and Ambassadors of diverse places that came to visit him: I love the country life above all others, because it is the best manner and the surest course of living, and the most free from earthly ambition. This King loved husbandry exceedingly: and was the first that caused to be brought into France out of strange countries, white Peacocks, red Partridges, white, black and red Coneys: Betony and roses of Provence. He was a good Prince, a perfect physician: and composed sundry books in verse and in proes: amongst the which are that of the conquest of Gentle mercy, and that of the mortification of vain pleasure, which I have read. A conceited speech spoken to king Ferdinand. THe king Ferdinand of Naples was very malcontent, and could not endure to see men walk together two or three in a company, or to talk together of their private affairs. A certain Courtier seeing the King in this passion, to curry favour with him, said unto him: Sir, you ought to shun and take away this usage that is so troublesome unto you, or else to make your benefit of it: and in my advice, it were good that you imposed a tribute upon them that use to walk in this manner up and down: for it would yield you a greater revenue, than the customs which you levy upon the merchandizes of all your Realm and Dominions. Of a pretty quip given by Anthony of Panor●e to a certain Knight. THe king Alphponsus (of whom we have before spoken) being above all things well affected to the exercise of hunting, did very earnestly inquire of Anthony of Panorme, what Gentlemen of Naples were the greatest lovers of that game of venery: and whether any of them had written of the nature of dogs and hounds. Why sir (quoth the Panormitan) how is it that you demand of me this question? Have you not a person in your company every day, which hath conversed with this kind of creatures for these forty years together: and night by night hath lain by a brach: he I trow is sufficiently able to write of the nature of hounds, and the manner how to keep and cherish them. Now the party of whom the Panormitan spoke, was a certain Knight, who was in very good grace and favour in Court: which made the king immediately to fall on laughing, knowing that the said Panormitan under the name of a brach, did mean the Gentleman's wife, because she was a woman that did use to be very loud and clamoursom in her speech, and was the most subject to furiousness and outrageous passions of any woman living. A contentious and quarrelsome wife is an incurable disease. The letters of the Earl of Anjou to the king of France. LEwis king of France, the son of king Charles the simple, being in the church of S. Martin of Tours at divine service: diverse of his Gentlemen, young Courtiers, showed him how Fowkes' the good Earl of Anjou was set amongst the singing men, and did sing with them, for the which they mocked and contemned him. Whereof the County being informed, he sent letters unto the king, wherein was nothing written save these words only: To the king of France the Earl of Anjou sendeth greeting. Sir know you: that a King unlearned is but an ass crowned. The counsel of the Earl of Anjou to his brother at the time of his death. MAurice Earl of Anjou at the time of his decease, giving some instructions to his brother Fouques Nerra that succeeded him in his Earldom, said unto him: My brother, I pray remember how in all my life time I have laboured to get me friends, knowing that this is great riches: and that the house which hath many friends ought not to be reputed poor nor destitute. And therefore I advise thee in any case to hold them dear unto thee, who have heretofore been faithful and trusty unto us. A friend hath no greater treasure than a true friend in time of necessity. A Christian Act of the Earl of Anjou. FOuques the fifth of that name, earl of Anjou having gained the victory in a battle fought against Henry king of England, near the town of Sees (where the Angevins and Manceaux took a great number of prisoners, whom they bound & enchained together, and lodged in an Abbey church near the camp. On a morning early the Count being disposed to go hear a Mass in the same church, and being not able to enter into it for the multitude of prisoners there enchained, he was very much discontented at it, and turning him to his men at arms, he said: My companions and friends, what have you done? Do you not know that the church is the house of God and of prayer: and have you turned it into a prison? Do you not fear the wrath of God, in that you execute cruelty in his temple? You ought to know that the church is our mother, and we are her children: this place is a Sanctuary and a place of privilege: but you have made it a place of servitude. This said, he caused the prisoners to be unbound: & having made them to eat & drink, he set them at liberty without paying of any ransom. The same Earl on a time said: that to support or cherish the wicked was to do injury to the good. A Sentence of the duke of Britain. IOhn duke of Britain the fifth of that name, being willing to make a marriage between his son the Lord Francis and the Lady Izabel daughter to the Scottish king: the young Prince Francis inquired what kind of Lady that Izabel was: to whom answer was made: that she was a very goodly Gentlewoman, wise, and discreet: and one that was likely to have fair issue of her body; saving that she had some impediment in her speech. Then is she, such a one as I desire quoth the Duke: For I hold a woman wise enough, that knoweth how to put a difference between the waistcoat and shirt of her husband. The haughty courage of the duke of Burgundy. PHilip the hardy duke of Burgundy was wont to say: That kingdoms, Lordships, and Dominions, did of right appertain unto them that could by conquest get and purchase them: he got the name of hardy: because at a certain banquet, he leapt over the table, only to have the chiefest place next to the person of king Charles the sixth: he had both the courage and the speech of Alexander the Great. An act of Galeace duke of Milan. GAleace duke of Milan was given to understand, that there was a certain Advocate in that city so subtle and cunning, that he could prolong suits in law, and so draw them out in length, as he would make them almost endless, whensoever he listed to undertake to do it either for love or for money. The Duke willing to make proof thereof, inquired of the chief steward of his house, if there were not some debt due and owing by him to those that were to serve him with provisions for his house. In the end it appeared that there was owing to a certain Baker an hundred pounds: in whose name he caused himself to be summoned, and a day to be set down for his appearance before the Senate, to answer for the payment of this debt unto the said Baker. In the mean time he sent to this Advocate, and demanded his counsel, how he might make delays, and not be enforced to make payment of this money. The Advocate promised him to find the means and to devise such sleights, as the Baker should not finger a penny for one year at least, or not for two years if he listed. The action being prosecuted, and judgement ready to be given: the Duke then demanded of the Advocate, if it were not possible yet longer to protract it: where unto the Advocate answered: that he would so handle the cause, as it should not be ended for two years. Oh notable injustice! (quoth the Duke to the Advocate:) Thou wicked man, didst thou not know, nay did not I tell thee that I owed him an hundred pounds: and yet wouldst thou, even against thy own conscience & mine also, frustrate the poor man of his due? Is there any reason to hold plea against a just debt? Take the wretch (said he to his Officers) and let him be presently hanged, and his body quartered: to the intent from henceforth the commonweal may not by him be any more corrupted. And according as the duke had pronounced this sentence, so with the consent of the Senate was the Advocate executed. The resolution of a Gentleman of Milan at his death. THe same duke Galeace was murdered within the church of Saint Stephen in Milan, as he was hearing of divine Service. One of the conspirators and murderers was slain instantly in the place where the murder was committed: the other named Jerome, having been hidden for three days under a Merchant's shop in the street, was constrained by famine to come forth: and being apprehended, was adjudged to be quartered alive. The execution being to be done, and he stretched out on a table, at the end whereof his head hanged down, as his belly was ripped open: with pure strength he lifted up his head, to see his entrails taken out of his body: and therewithal uttered these words: Collige te, jeronyme: Vita brevis, Mors acerba, Laus perpetua. That is: Pluck up thy heart Jerome: life is but short: death is bitter: but the renown will be perpetual. And so saying, he gave up the ghost. The cunning of Count Roderick. THe Count Radericke Gonthier having been taken prisoner in a battle, by Ferdinand king of Catelonia: in the which Aluara the brother of the said County was slain: the Count himself was set at liberty, upon his faith given to return again, after he had caused his brother to be interred. Which promise the said Roderick being willing to perform, and yet withal desirous to keep his liberty: he caused the dead body of his said brother to be embalmed, & to be put in a Coffin, the which he made to be carried with him wheresoever he went: and he would never suffer it to be buried till after the decease of king Ferdinand And by this policy he thought his oath sufficiently observed, which he had formerly sworn to the King. A sentence of the Count Pitilan. THe Count Pitilan in discoursing of wars, was wont to use this saying: When thine enemy is willing to fly, make him way though it were with a bridge of gold. The opinion of the duke of Burgoine. PHilip duke of Burgoine, hearing say how they of Gaunt did exceedingly love the Count Charolois his son▪ he said: Oh they practise the common Proverb, which is this: The Gauntois do ever love the young Prince, the son and heir of their Lord: but afterwards when he cometh to inherit the Duchy, and to reign, than they hate him. A Sentence of the duke of Venice. Mark Barbaric● duke of Venice, being unwilling to take revenge of certain injuries that had been offered him, said: That a good Prince, and such a one as was not inclined to cruelty, had a sufficient revenge of his enemies, when he made it known to others, that he had the power to work revenge if he listed: and that he would not do it upon private persons, though he did sharply punish the public offences. A Sentence of the duke of Ferrara. BOrso the first duke of Ferrara, was wont to say: That the hearts and affections of men were sooner gained by benefits and good deeds, then by force & constraint of Arms. The charity of the duke of Savoy. Aim the second of that name, duke of Savoy, being demanded by certain Ambassadors, where were his hounds with which he used to hunt: and desiring to have a sight of them, he told them that if they would come again to his Court the next morning they should see them. The day after they came, and the Duke led them into a Hall, where was a great number of poor people and beggars eating and drinking at a table. Behold (said he to the Ambassadors) the dogs which I keep and nourish: and with which I purpose to purchase and to lay hold on the heavenly glory. A memorable speech of the great master of Rhodes. PHilip de Villiers, great master of the knights of the Rhodes, being besieged in the said city by Solyman the grand Seigneur of the Turks: & having lost so many of his people, that he had very few left, said oftentimes: That it was much better to save one of his own men, then to kill a thousand of his enemies. The speech of the great Turk to the said great Master. AT what time the said Villiers was constrained to render the same town of Rhodes to the said Sultan Soliman: and that he came to the presence of the said grand Seigneur, to confirm the rendering of the place whereunto he had been forced, and to take his leave of him for his departure towards Christendom: the grand Seigneur used a speech unto him worthy of so great a Prince, which was this: To loose towns, Lordships and Dominions is a thing so usual and accustomable amongst men: that it is a sufficient testimony, how we are all of us subject to infixed miseries. The device of the duke of Urbin. CAesar Borgia, duke of Valentinois and Urbin, the son of Pope Alexander the sixth, gave for his device this Mot: O Caesar, o nullo● that is: E there I will be Emperor or nothing. And so fell it out in the end accordingly: or ere he came to that he aspired, his wicked conditions brought him to an unhappy end: for he died prisoner in Spain. The bravado of the Count de Mathalon. THomas Carafa, Count de Matalon, General of the Army of Ferdinand against the French in the realm of Naples: after the return of king Charles the eighth into France: being advised & dissuaded by many Captains of his Army from joining battle with the French that were marching to Salerno: he reproving their counsel, said out aloud: Tut, these Frenchmen now adays be not those ancient Peers of France that have been so renowned in the fabulous Histories of the romans: neither are we women furnished and armed in the form of men, as were of old the Amazons. By this speech he encouraged his soldiers: howbeit notwithstanding this brave oration, he lost the honour of the battle. A sage speech of a Marshal of France. IOhn le Maingres, called Bouci●ualt, Martial of France, and Lieutenant for king Charles the sixth at Genes, as he was riding one day through the streets of that city, encountered two courtesans richly appareled after the fashion of that country's, who did him great reverence, and he rendered them the like. Huguenin de Tolligney, a French gentleman which did then accompany him, caused him to stay and said unto him: My lord: who are these two dames to whom you have done this great reverence? I know not said the Marshal: Huguenin replyeed: Why sir, they be common women. The Marshal answered: well, I know not what they be, neither skills it: for I had leifer do reverence to ten common women, then to fail of saluting any one that is honest. A French Proverb. IN the history of Bertrand du Guesclin, it is recorded: that in the reign of Charles the fifth when the said Bouciqualt was Marshal of France, there lived then also a famous renowned knight called john de Saintré: of which two persons, the French in their commendation made these verses: Of much more worth in an assault, Is Saintré then is Bouciqualt: But much better in a treaty, Is Bo●●iqualt then is Saintré An Act of the Earl of Savoy. PEter Earl of Savoy, being to go before the Emperor Otho the fourth, to do him homage for his lands which he held of the Empire: went appareled with a certain rob, the one half whereof was of steel in fashion of an armour gilded: in such sort that on the right side he was most richly appareled; and on his left side he was armed: in this manner attired did he demand the investiture of his lands of the Emperor: who having granted it unto him: and the Earl being retired, and repairing to the Chancellor to have his dispatch, showed him the ancient Evidence, and letters Patents granted to his Predecessors whereby he held his lands. The Chancellor then demanded of him, if he had the like for the territories of Chablais, Host, and Vaux, well knowing that he lately had gotten those lands by conquest. Whereupon the Earl setting his hand on his sword, & drawing it naked out of the scabbard, showed it unto the Chancellor, and said: that he had no other Evidence for those lands but his sword: and by that he held them. After which the Emperor demanded of him: why he ware such a garment, with the one half of cloth of gold, and the other half of steel. The Earl answered: that he ware the cloth of gold on his right side to do honour to his Majesty: and for my attire on the left side, it signifieth (quoth he) that if any man deal sinisterly and ill with me, or offer me any injury, I am ready to defend me, and to fight for my right enent to the death. How the duke of Milan served an ginger. A Certain ginger (which took upon him to foreshow things to come, and the good and ill fortune of men,) regarding the countenance of john Galeace duke of Milan, said unto him: Sir, dispose of your affairs betimes, for you cannot live long. How knowest thou that, sard the duke? Marry sir, quoth he, having observed the stars that are the governors of your life, I find that they do threaten you death in your flourishing age. Well, (quoth the Duke) and for thyself, how long shalt thou live? Sir (said the ginger) my Planet promiseth me long life. To the end therefore (said the Duke) that thou shalt never more have affiance in thy Planet, thou shalt die presently contrary to thy opinion, and all the Planets of heaven shall not save thy life. And he had no sooner spoken it but he performed it: for he commanded him instantly to be hanged: which was accordingly executed. The message sent from Narses to Sophia, the Empress of Constantinople. NArses the Eunuch, a most excellent Chieftain, who was Lieutenant General for the emperors justinian and justin of their wars in Italy, was sent for by the Empress Sophia the wife of justin (a most stout and proud Lady) and commanded to return from Italy & Naples where he was Governor, and to come to Constantinople to the Court: letting him to understand, that she meant to employ him in another manner of service then the wars, and fitter for his estate: namely, to spin and weave wool with her women and maidens. To the which message, Narses returned this answer: that he would weave such a web, as neither she nor her husband, (whom she ruled as she listed) should be able ever to untwine. And he did no less than he promised: for he secretly sent for Alboin king of the Lombard's out of Hungary being his very great friend, and set him in possession of Italy, so as both he and his successors enjoyed it for a long time after. A woman of insolent and proud carriage and haughty in speech, is the cause of notable mischiefs. The magnanimity of Bertrand du Guesclin. THis Bertrand du Guesclin was no less famous & renowned for his magnanimity & courage, than was Narses the Grecian. For before that he was Constable of France, he held the part of Henry king of Spain against king Peter the brother of the said Henry. And in a battle fought at Nadres between the two brothers, Henry was put to flight and Bertrand was taken prisoner by the black prince of Wales, who followed the party of king Peter, who led him prisoner to Bordeaux: having held him there a time, he was willing to deliver him, and to acquit & pay his debts, on condition that the said Bertrand should never bear arms against him the said Prince, against the king of England his father, nor against king Peter of Castill, nor their allies. But Bertrand refusing to yield to those conditions, was notwithstanding put to his ransom such as himself would nominate and set down. Bertrand (howbeit that he was & alleged himself to be but a poor knight) yet hoping on his good fortunes, offered the Prince an 100000. double Florins of gold. The Prince supposing that he mocked him, quitted him for the quarter part: but Bertrand standing on his honour, would not yield to pay less than sixty thousand, saying: That he would be well able to pay it. The Prince accepting his offer: Bertrand spoke out aloud before all the Lords and Nobles there present: now may Henry of Castill well vaunt himself and boldly say: That he shall die king of Spain: for I doubt not but to set the Crown on his head: and he shall yield me the one moiety of my ransom: and king Charles of France shall furnish me with the other moiety. Such was the haughty courage of this valiant Chieftain, who afterwards accomplished and acquitted himself of that his promise. The same Pertrand being afterwards Constable of France under Charles the fifth, left a custom in France which he brought up in his time: That whatsoever Gentleman had committed any forfeit against the reputation and honour of his estate: if he did afterwards happen to be in company at any banquet: the meat which was set before him should be cut in pieces. A hardy speech uttered by Hire, a French Captain to king Charles the seventh. THe Hire a French Captain being sent from the army to the king of France Charles the seventh, to show him in what estate the affairs of the wars than stood: and that for default of victuals, money, and other necessaries, the French had lost certain towns & battles to the English. The king willing to entertain the Captain in good familiar sort, showed him all his delicate preparations of his pleasures and delights, the sports, the Ladies, and the banquets wherewith he recreated himself: and withal demanded of him how he liked them. The Hire very freely and liberally answered him, saying: Sir, I never in my life saw Prince, that lost his patrimony more pleasantly than you do. That man is to be reputed mad & senseless, that will sit playing, whilst his house is a burning. A prompt and ready answer of an English Captain the Lord Talbot. TAlbot an English Captain, having besieged the city of Orleans in the time of king Charles the seventh: the citizens fell to practise with the duke of Burgundy, to yield themselves under his obeissance: whereupon the Duke wrote to the said lord Talbot wishing him to leave the siege, and the rather for that his long abode before that place, might be a great damage and prejudice unto him. The lord Talbot suspecting the practice then in hand, would not consent to the Duke's motion: but sent him this answer: I do not mean to beat the bush, and that another shall have the birds. This speech in some histories is attributed to the duke of Bedford Regent of France under Henry the 6. king of England. The answer of Bartholom●w Aluiano, to king Lewis the twelfth. BArthelm●w Aluiano a Captain of the Venetians, and General of their army, at the battle of Agnadell was there taken prisoner by the French, and presented to king Lewis the twelfth: who demanding of him, upon what ground or reason he bore arms against him: the said Barthelmew made this answer: Sir, I have undertaken the war against you for two special reasons. The first is, for discharge of my duty to my country. The second is: for that having to deal against so great and puissant a Prince as you are: if I had obtained the victory, my renown and fame had been eternal: and being vanquished, I shall have never the less honour and reputation with them of my country, when they shall enter into due consideration of your greatness and excellency: for the hardiness & courageous boldness which I had to resist against you, shall turn to my glory and honour. Men of haughty courage do not attempt other then great actions: the issue whereof cannot but turn to their honour. A tyrannical Sentence of Prospero Colonna. PRospero Colonna being Colonel of the Italian men at arms which were within Milan: a citizen of Milan came to complain unto him of the exactions and pillaging of his soldiers: unto whom he said: Milan is like unto a bird, from which if one pull away the feathers, she bringeth forth others much more fair and beautiful. The answer of an Italian to Ascanio Colonna. AScanio Colonna having many goodly livings and possessions in Romania, arrived in a certain town of his own: where all the chief men came unto him to salute him & to do him reverence, only one citizen excepted: who being very rich, yet no Gentleman, had one only son an honest fair conditioned young man, who being singularly endued with all the gifts and graces wherewith nature could enrich him, was not inferior, but rather excelled all others there inhabiting. Seigneur Ascanieo invited that same citizen to supper: at the end whereof, he demanded of him to have his son to serve him: promising to prefer him and advance him highly. The citizen said unto him: no sir, I will not that he shall serve you: for I remember me of an old Proverb which withholdeth me from condescending hereunto. What Proverb is that, said Seigneur Ascanio? The citizen answered: Hearken sir, and I will repeat it unto you: Male è chi gli serve. Peggio è chi gli disserue, Beato è chi non gli conosse. That is to say: Ill is he that serveth: Worse is he that cannot please: But happy is he that knoweth neither. An excellent comparison made by a Gentleman of Genua. LEwis Sforce being determined to exact a great sum of money by compulsion upon the city of Genes: sent an Ambassador thither to negotiate this business: who being invited by a chief parsonage of the City to dine with him, and walking into the garden of that citizen his house: there they two fell into communication of that matter: the Gentleman Genevois seeing the herb Basell, said unto the Ambassador: My lord Ambassador, struck your hand along upon, and after smell unto it: which he did, and confessed that the savour of it was most sweet and odoriferous: My Lord (quoth the Genevois again) strain the herb in your hand and then smell to it: which he did likewise, and said that it yielded a very bad and loathsome sent. Whereupon the Genevois said unto him: My lord, if the duke Lewis will gently struck the hand of his puissance over this city without any violent dealing he shall find it to yield a good savour, & very obedient unto him: but if he come to oppress it & to force it by compulsion, surely it will yield but a sharp and ill taste by disobedience and rebellion. The admonition of certain French Captains given to their soldiers. IN the battle of Fornove given by the potestates of Italy to king Charles the eight at his return from the conquest of Naples: the French Knights passing by the ranks of the battles, as they were doing their devoit in the thickest press of their enemies, and fearing lest the covetousness of the soldiers might make the French lose the victory: they cried unto their soldiers: Remember the battle of Guinegare. This was a battle fought in the time of king Lewis the eleventh against Maximilian king of the Romans: the which the French lost by giving themselves to the pillage. Of a French Knight which taxed the Normans. RAault the Dane, who was afterwards the first duke of Normandy coming into France with a great army: there was sent against him Robert Earl of Anjou, Martial of France: who demanded of one Hastingue (a Dane likewise, being then County de Chartres) whether he thought best to give battle unto Raault or not, and what was his advice therein? Hastingue for some reasons dissuaded him. But a certain noble Knight which carried the Banner of France, persuaded the Marshal to the contrary, saying: My Lord: did you ever see a wolf seize upon a wolf: or one fox make war against another fox? Inferring hereby: that they were both of one nation: and that therefore it was very unlikely that the one would hurt the other. THe Elect of Senlis encouraging the French men at arms against the Flemings in the battle of Bovines, under the king Philip Augustus, amongst other words, said: It is not the part of any noble and valiant Knight, to make the body of another Knight to serve him for his shield and rampart. The Sayings of Captain Baiard. Francis de Stritigen, a Colonel under the Emperor Charles the fifth, having besieged Mezieres, within the which was Captain Bayard: for Francis the first of that name, king of France summoned him by a Herald to yield himself and the place whereof he had the government. Whereunto Bayard made this answer. The Baiard of France feareth not the Roussin of Almain. This conceit was upon the allusion to his name, which was so famous and renowned, that the Spaniards had this saying of him: In France are many Graybeards, but there are but few Bayards. A Gentleman demanded of Monsieur Bayard: What goods and possessions a Gentleman ought to leave unto his children? he answered: Marry that which needeth not fear any storms nor tempests, nor force of man, nor human justice: and that is wisdom and virtue. And it behoveth the father to have like care of his children, as a Gardener hath of his garden: that is: to be careful in trimming of it, to see it well sowed, & well planted with good seeds and plants. Another demanded of him, what difference there was between the learned and the ignorant: As much (quoth he) as is between a Physician and his patient. He said: that the greatest honour and signory which any Nobleman could possibly have, was to be familiar and conversant with men that are virtuous: and the greatest evil which could possibly betide to any great person, was to be accompanied with those for his familiar friends, who were ignorant and vicious: for (said he) there cannot be a greater plague or pestilence, then when audaciousness and puissance is accompanied with ignorance. A certain Gentleman on a time said unto him: Sir, I see every where great store of riches and worldly goods, but I see not that prudence & wisdom which you have so highly commended. That is no marvel (answered Bayard) for you have the earthly eyes of the body, with which you see earthly things: but you have not the eyes of the spirit and understanding, wherewith to discern and consider wisdom and prudence. A dangerous jest of a soldier of Navarre. IN the year 1916. at such time as the French and Venetians had laid siege before Bressia, which the Spaniards held for the Emperor: after that the soldiers of both parts had used each against other sundry taunts and reproachful arrogant speeches: a certain soldier a Navarrois, (to the intent he might in some sort repress the vaunting speeches of the Spaniards) in giving them occasion to suspect the mines wrought under the ground against them: he used this speech unto them: My friends, you that are so full of your mocks within the town take good heed and look well to yourselves, to prevent the harm that may betide you, lest that when the hen hath done scraping & digging the ground with her feet, you repent you that you did not dream of it. It is a good threatening, that giveth a man good admonition. Of the two Marshals of France, Monsieur de Antrehan, and Monsieur de Cleremount. THe Prince of Wales surnamed the Black Prince, having made sundry offers unto john the French king before the battle of Poitiers: the king assembled his Council to have their advice. The lord de Antrehan one of the Marshals, did counsel the king to accept the offers of the Prince, and not to hazard the battle and to adventure the certain for the uncertain. The lord of Cleremount the other Marshal, reproaching the Marshal de Antrehan, and objecting that his counsel proceeded of fear and cowardice, because he durst not be at the battle, De Antrehan being very highly offended, and esteeming himself much wronged in his honour and reputation, said unto him with a stout courage: Cleremount, to the intent thou mayst know that it is no cowardly fear that made me speak as I have done: I would thou shouldest well know, that the arrest of my lance shall be more forward in the battle, than thou shalt be with the point of thine. And the battle being fought, the French lost the field, and king john was taken prisoner. The speech of Dame Tiphaine to her husband Bertrand du Guesclin. AFter that the Lord Bertrand du Guesclin was espoused unto the Lady Tiphanie, who was issued of a noble and great family: he discontinued for a time the use and exercise of arms, which he had been accustomed to follow: for the which his new espoused wise greatly blamed him, saying: my sweet friend and love, before that we were married you were wont to follow the wars, and many fair exploits have been achieved by your prowess: in such sort as many have thought, that by you the realm of France would be recovered out of the hands of the English. Surely, it cannot stand with the nature of a true gentleman, that an over exceeding affection to a new wife should make you lose the honour which you have formerly obtained: and sir, for my part, I who ought to be honoured by your means, shall esteem myself much disgraced, if you surcease from following this course which you have so well begun: and I shall bear you the less love & affection for it, because you ought not to leave and forego the honour and reputation of chivalry, and the art military which every man hath attributed unto you. The persuasions of any honourable Lady, have great force and may prevail much with a generous and haughty courage, to make it enterprise high and great actions: as these of this Lady had with this Knight sir Bertrand: who afterwards became high Constable of France. An honourable opinion of Lewi● the son of King Philip of France. LEwis the son of king Philip the first of that name, who was afterwards surnamed Lewis le gros: making war against certain Noblemen of France that had rebelled against his father: and having besieged a certain castle, his men at arms would needs leave him and depart, by reason of the unseasonableness & ill disposition of the time: insomuch as he was not able either by prayers or menaces to retain them: wherefore being thus abandoned & forsaken of his forces, he was constrained to retire and raise his siege, saying & oftentimes repeating it: that it was better by far for a man to die a cruel death (provided it were honest & honourable) rather than to prolong his life with shame & dishonour. A courteous and gentle answer of king Philip Augustus. Certain councillors and Courtiers showed unto the French king Philip surnamed Augustus: that the Clergy of France did usurp the authority and royal jurisdictions appertaining to the Crown: whereby his princely dignity and prerogative was greatly injured and endamaged: and wished him therefore to cut off their authority so usurped: whereunto he wisely answered: I do easily believe, that what you say is true: howbeit calling to mind the benefits wherewith God hath blessed me, I had rather suffer and endure loss and damage in my rights, them to commence suit or to bring process against the servitors of God & his Church, whereof may arise and grow any offence and scandal. A saying of Pope Vrban the fifth. KIng Charles the fifth being desirous to rid his country and kingdom of France of those men at arms both English and French, which (after the treaty of peace accorded between those two nations) did overrun and spoil the country of France: the lord Bertrand du Guesclin obtained leave of the king, to lead them into the realm of Granada against the Saracens. And by reason of the pilferies and robberies which these men at arms had committed, the Pope Vrban the fifth had excommunicated them: Bertrand du Guesclin having assembled them together, and being chosen General of these forces to pass with them into Spain, marched away with them by the way of avignon, where the Pope Vrban the fifth was then resident: who sent a Cardinal unto them to know what was their demand: to the which Cardinal, Bertrand answered: Sir, I pray tell his Holiness, that these men of war do demand pardon & absolution both from the gilt and the punishment of their sins which they have committed, and for the which they have incurred the sentence of excommunication: and beside they do require two thousand Florins of gold to maintain them and to defray their charges in their voyage undertaken for the advancement of the Christian faith. The Cardinal making report unto the Pope of his message: his answer was this: This is very strange and a marvelous matter, that this people should demand absolution and money: and our custom is to give absolution and to take money. The opinion of the Earl of Arminacke. THe Nobles and Barons of Guien being assembled in counsel to give an answer unto the demands of the Prince of Wales, who was purposed to make war in Spain, because the most part of them thought it unlawful, and an enterprise of small reason: and were desirous to be resolved amongst themselves of the truth of the matter. The Earl of Arminacke spoke unto them on this manner: It is not fit, nor a thing appertinent to the subject, (who standeth upon the reputation of his faith and loyalty) to dispute of the rights and interests which his Prince may have, in undertaking war against another Prince: but he ought to yield him his best service and endeavours, whensoever he shall be required thereunto: for he ought to be persuaded, that his Prince in so doing, doth nothing but upon good counsel & advice: neither ought he any further to be inquisitive thereinto. Every war undertaken upon an unjust quarrel, is to the dishonour rather of the Prince then of the subject. The saying of the Earl of Foix. GAston the second of that name, Earl of Foix, having taken to wife Elinor the daughter of Coming, who was much elder than himself: certain Nobles of that country being in communication with her of that marriage, told her: That she had taken and chosen an husband, who was much younger than she: to whom she answered: If I had known that the Earl of Foix should have been my husband, I would not have been borne so soon, but have stayed for him. In every good marriage, it is requisite that the parties be equal and alike in conditions, age and wealth. The last words of the king of Navarre at his death. Francis Phoebus' Earl of Foix, and king of Navarre, lying upon his death bed, in the very agony and last pangs of death, used these words for his last speech: Regnum meum non est de hoc mundo. I d●ò relinquo mundum & non conturbemini, quia vado ad patrem. My kingdom is not of this world: therefore I leave the world: & be not you troubled, for I go to the father. The answer of jovian Pontanus. IOuian Pontanus an excellent Philosopher and a notable Poet, being demanded why he did eat but of one kind of meat at his meal: and of that also very little and in great sobriety: he answered: Because I would not have any need of the Physician. All Physicians are of accordin this: that diversity of meats do hinder the digestion, and engender sicknesses and diseases. A pleasant conceit of the brother of Sanctius, brother to the king of Spain. A Solemn Council being assembled at Rome, to consult upon the taking of arms against the Saracens who had the possession of the holy land: it was of a long time there debated who should be chosen as the most worthy and sufficient to have the conduct and command of the army. After many opinions, it was concluded, that Sanctius brother to the king of Spain in regard of his good parts, his hardiness, courage, and virtues, should be the chief and General of this honourable enterprise: because it was well known that he was a man devoid of covetousness and ambition: and of excellent expedition in deeds of arms: whereupon he being after this election come to Rome, and repairing to the Conclave where the Pope, Cardinals, and Princes of Christendom were assembled together: he was immediately in the presence of them all, by the decree and ordinance of the Pope, amongst other articles proclaimed and declared King of Egypt: upon the which Proclamation all the people shouted with a public cry and acclamation exceedingly rejoiced. He not skilled in the Latin tongue: and not knowing whereat the Consistory did make that triumphing, demanded the cause of his interpreter: who having told him that the Pope had granted and proclaimed him king of Egypt: he said unto his interpreter: Stand up, and make here presently a Proclamation before all this people here assembled: that seeing the Pope hath made me king of Egypt, he therefore shall be Caliph of Babylon. This was a sudden and royal liberality, to recompense him with a vain title of pontificality, from whom he had received the name and style of a king without a kingdom. The opinion of the king of Sicily. RObert king of Sicily, being on a time in communication with that famous Italian Poet Francis Petrarch, told him: That he was more in love with his books then his own Crown: and that he held more dear the learning and knowledge which he had gotté in the studying of good letters, than all the honours and riches of his realm. This opinion was clean contrary to that of the French king Lewis the eleventh. The mind of the Emperor Frederick, which he showed towards his wife. THe Emperor Frederick did never use to drink wine but at his meals: and even then he used to mingle and temper it with a great quantity of water. His wife the Empress Leonor did likewise never use to drink any wine whilst she lived in her father's house: and being come to the imperial dignity, the Physicians of Almain advised her to use wine, if she meant to have any children, because the climate of that country was very cold: whereof Frederick being advertised, commanded one of his near and familiar friends to go unto the Empress, and to say this unto her from him: I had leifer have a wife that is barren, than one that is subject to drinking of wine. The Empress returned to the messenger this answer: During my life I shall ever be obedient to the will and commandment of my Lord & husband: nevertheless, if the Emperor should command me to use wine, I had rather die then therein obey him. A Sentence of Pope Clement the seventh. POpe Clement the seventh, speaking of the retaining of Princes in peace and amity for the quiet and tranquillity of the Christian commonweal, used to say: that it was a dangerous and most perilous thing to be in amity with some particulars only: but to entertain it with diverse, it was well befitting and beseeming the duty and dignity of the Papal See: which ought to declare itself the common father and well willer of all in general. The allusion of the Landgrave of Hesse. THe Landgrave Philip of Hesse, making wars against the king Ferdinand brother to the Emperor Charles the fifth, for the restoring of utrich duke of Wittenberg to his right: & being entered into the country and and territories of the said Duchy, there he encountered with his enemies, whom he rudely put to the repulse. And as he made his infantry to march on, he demanded of the advaunteourrers where they had left their enemies. Answer was made him: that they were at Loffen. Well said, (my good soldiers quoth he) I take this your answer for a prognostication of our victory at hand: seeing it seemeth to bring us tidings that our enemies are in flying. Loffen in Dutch signifieth flight, which made the Landgrave by the allusion of the word, to take it for a presage of their flight. A pleasant conceit of a French Gentleman. COmmunication being moved in the presence of the lord claud Duke of Guiz● touching a certain battle given by Francis the French king, against the Emperor Charles the fifth: the duke of Guise began to use some speech unto a French Gentleman who had been seen in the army gorgeously attired and well armed at all points, and exceedingly well mounted: howbeit that he was not seen in the battle. By my faith Sir (answered the Gentleman) I was there: and I can bring good proof thereof, yea in such a place as you durst not have been seen. The duke took this speech very ill, and supposed himself highly touched, and therefore grew greatly offended with the answer: but the Gentleman laughing very pleasantly appeased him in saying unto him: My Lord, I was with the baggage, where I am sure your Lordship would not have vouchsafed to have stayed as I did. Sometimes a man that hath lost his honour by his deeds, may recover the same again by gracing it with good speeches. An apothegm of the Seneschal of campaign. IOhn lord of jonuille, having given counsel unto the aforesaid French king Saint Lewis not to return back into France, till he had ended his wars in the holy land: was injured by some of the great lords & Nobles near about the King's person, who desired to depart from thence: in somuch as they called him Colt: which at that time was held a word of great disgrace amongst the peasants of Fr●unce: but he very gently replied unto them: I had rather be a kicking Colt, than a wincing jade. His meaning was, that a young Colt might help both himself and his master out of dannger: but an old horse endangereth both himself & his rider. The fidelity of the French king Saint Lewis. AFter that the Saracens had been paid the sum of two hundred thousand pounds for the ransom of the Earl of Poitiers, brother to the king Saint Lewis, who had been taken prisoner by them in the holy land: Monsieur Philip de Mon●fort made report to the king, that the Saracens were misreckened in their receipt of ten thousand Franks whereupon the king presently made him swear, and to give his faith, that he should see them paid, which he did accordingly: and the king would not depart out of harbour, nor set sail to sea, where he was ready embarked for his return, till the said sum of ten thousand Frankes were delivered them. The speech of the Lady of Heluin. A Council being held within the city of Gaunt, for the marriage of the Lady Mary Princess of Burgundy, (the daughter of duke Charles which died before Nancie) with the Prince Dolphin of France son of king Lewis the eleventh, who was afterwards called Charles the eighth of that name king of France, who was then very young in years: the lady of Heluin chief Lady of Honour to the Princess, said: We have need of a man and not of an infant or child: for my mistress is a woman sufficient to bear such a child as our country hath great need of. This word to bear a child hath two interpretations: either to be married to a man of prudence and wisdom: or that by the marriage, there may issue a child of a good and virtuous disposition: according to that sentence of Solomon: The land is in weak estate of which a child is Prince: that is, a child in understanding. A pleasant conceit of the Duke of Milan his Cook. THe duke of Milan being besieged in a Castle by the Florentines: one day as he sat at dinner, he could not away but fell in mislike with the taste of all his meat set before him: insomuch as he checked his Cook, and was very angry with him. But the Cook read●e enough to justify & free himself from blame (after many excuses made) said unto the Duke: My lord, your me at is well enough dressed: but the Florentines have put your mouth out of taste. To that man which in wars is timorous, all things prove tedious and troublesome. The persuasion of the Lord Talbot to his son. THe French under king Charles the seventh having laid siege before the town of Chastillon which was possessed by the English in the year 1453. the Lord Talbot then Lieutenant General for the king of England in Aquitaine, issued out of Bordeaux to raise the siege of the French. Battle being joined between them, and the loss likely to fall to the English: the lord Talbot said unto his son: Son I would wish thee to provide for thy safety, and to reserve thyself to some other time: as for me, it will be for my honour to die here, after so many victories by me obtained in times past: but if thou shouldest miscarry in this fight, little honour would it be unto thee: who by saving thyself now mayst augment it in time to come: in reserving thyself for more haughty enterprises, and for the benefit of Enland thy native country. This was a speech well beseeming a true and noble Gentleman, and one that was a lover of his country: how beit, his son would not yield unto that motion: but both father and son there lost their lives. An apothegm of a certain Englishman. THe English being chased out of France by king Charles the seventh, as certain of them were ready to pass the sea, the French in mockage demanded of an English Captain, when they would come again to make war in France? who answered: That shall we when your sins do exceed ours in number. It is our sins only that draweth down the wrath of God: and causeth him to send us both wars, famine and pestilence. A good opinion of the Venetians. THe Venetians are very secret in their counsels and deliberations: and they have an usual saying: That a good Council be it never so secret, is oftentimes disclosed. The answer of a Duchess of Normandy to her husband. A Certain damosel, named Gonnor, which in former times had been beloved by Richard duke of Normandy, the son of William Long spath: being afterwards married to the said duke after the death of the Lady Auina his first wife, the daughter of Hugues the great Earl of Paris: the first night after she was married to the said duke being laid in bed with him, she turned her back towards him. The duke marveling at that manner of her behaviour, said unto her: Full often have you lain with me: yet did I never see you thus do before. Whereunto she answered: True it is my sweet love: for heretofore I lay in your bed, and therefore did as pleased you: but now I lie in the bed that is mine as well as yours, and therefore I may rest me of what side do I please. The constancy of Elizabeth the daughter of the King of Boheme. ELizabeth the daughter of Wenceslaus king of Boheme, being conducted with great honour to the city of Spire in Germany, of purpose there to be espoused to john the eldest son of the Emperor Henry the seventh: and perceiving that the celebrating of the marriage, was deferred, she made so secret inquiry of the cause, that in the end she knew it was prolonged, in regard of a jealousy which the Emperor had conceived that she had not kept her virginity: for the truth is, she was of a most singular and incomparable beauty far excelling all the Ladies of that age: knowing therefore whereupon this delay grew, she stripped herself out of her clothes stark naked, and covering herself only with a mantle of pure fine linen, which was soon and easy to be cast off: in this form she presented herself to the Emperor, saying unto him: Sacred Prince, I will now instantly make good proof of my virginity by the view & search of my body: & the examination thereof made by sage & honest women: & I will never stir foot from hence, till you be free from that suspicion which you have conceived of me. The Emperor astonished and afraid at her speech, could not possibly remove her from her determination by any excuse or persuasion that he could use: but he was constrained to cause her to be searched: and she being found to be pure and a virgin inviolate, he caused her to be married unto his son. True virtue is always of that strength and fortitude, as it can never he vanquished. A reason wisely alleged by the fool of the duke of Ostrich. LVpoldus duke of Ostrich making wars against the Swissers who were in alliance with the Emperor Lewis of Bavier: & having assembled under the charge of certain captains of the estate of Germany to the number of 20000. men horse & foot, to the end he might cause them to set forward: he consulted with his Counsel, by what way he might best enter into the Swissers country. The Council being resolved of the course which they meant to take, the duke's fool named Kune de Stocken who was present, and had heard their deliberation, said unto them in his accustomed habit and countenance of a fool: I do not like of your counsel: for all of you have consulted, how, and by what means we may enter into their country: but there is none of you that hath given his advice, how and in what sort we shall get away again from thence. A good entry or beginning is not all, without it have a happy ending. The good conditions of the Emperor Theodosian. THe Emperor Theodosian could not endure to have any to his servants who were proud and arrogant, or of too brave and vaunting an humour: much less could he suffer them that were shameless, mutinous, dissolute, seditious, or rash in their speech. And he was wont to say, that that Prince could never be well beloved of his people, nor obeyed of his subjects, as long as he did suffer any to be near him or about him for his ordinary servants, that were presumptuous and arrogant: or if his Officers were ambitious and covetous: or if his favourites and familiars were either dishonest, or imprudent, double hearted, or double tongued. By the servant, men judge what his lord is: and such a man, such a master. A Sentence of the Empress Sophia. Tiberius' being appointed to have the government of the Roman Empire, in place of the Emperor justin, who was become sickly: Sophia the wife of the said justin entering into speech with Tiberius (who was a most bountiful Prince) amongst other matters used this sentence in her speech unto him: It is much better, and a thing more easy to be endured: that a Prince should be an ill man and a good Prince: then to be an ill Prince and a good man. Certain brave speeches of the Lord of Assier. IAques de Genovillay Lord of Assier, called Galeot, (who was grand Master of the Ordinance to king Lewis the twelfth: being determined to go to Mitilen to bear arms against the Turks, under the command of Monsieur de Ravestin: and disposing of his affairs against he went on his voyage, he was admonished by his friends to make his will, and to ordain his Sepulture, if he should happen to be slain in that war: to whom he gave this answer: What need I take care to trouble myself, with thinking where I shall be buried, or by whom? shall I not have (trow ye) pioneers enough about me, who will not leave me unburied if I fortune to die there? His so●●e taking his leave of him to go to the battle of Serizoles against the army of the Emperor Charles the fifth, he said unto him: You cannot possibly get to be at the battle in time. His son answered him: I will ride thither post. The father replied: What, will you cause your horses to run, and your armour to be carried post? No (quoth the son) when I myself shall have gotten thither: I shall easily find horse and armour. Oh poor man (said the Lord of Assier) wilt thou go seek thy death in post? As if he had said unto him: you cannot find there such horse and arms as will be fit for thy body, which will be the cause of thy death. And indeed there he made his end. A foolish speech of certain Ambassadors of Venice. THe Venetians sent two young Ambassadors to the Emperor Frederick, unto whom 〈◊〉 would not give audience: they 〈◊〉 to know the cause, understood: 〈◊〉 it was the custom to send on Ambassade to the Emperor, men that were aged and of good years, and not young beardless men, such as they were. Whereupon they humbly besought the Emperor that he would give them leave to speak a word unto him nothing concerning their Ambassade: which being granted them, they said unto the Emperor: Sacred Majesty: If the signory of Venice had thought, that knowledge and prudence had only had his abiding in beards, they would have sent unto your Highness two Goats for Ambassadors. The truth is, that the speeches of an Ambassador are of much more respect & authority, when they are accompanied with aged years, prudence and experience: and these young Ambassadors did sh●w by their speech, that the conceit and opinion of the Emperor was true which he had ronceived of them. A pleasant speech of Dant the Italian Poet. THe Poet Dant demanded of a citizen of Florence, what hour it was: who answered him very rudely, that it was the hour, in which horses go to be watered. Dant suddenly replied: What dost thou here then, that goest not with them? Of a cause decided by a French Gentleman. Two French Gentlemen discoursing of single fight and combat, whether it be lawful or not: the one of them said: That there was no agreement between learning and the sword: the other answered: We which live in the Latin Church, as Christians, are bound to observe those laws which it ordaineth: and to protect & defend them with the sword: which ought not to be drawn but for that cause only. The law of man permitteth single combat, but the law of God prohibiteth it. A sentence of the Chancellor of France. SPeech being had in the presence of Anthony de Prat Chancellor of France, touching the war of king Francis for the recovery of Milan: and some affirming that it were good that Milan were utterly destroyed and ruinated, in regard of the damage that it had brought unto the French: he answered: It is very necessary that Milan should stand in state as it is: because it serveth as a purgation to the realm of France, to take away and remove the ill humours of idle and ill disposed persons which otherwise might corrupt and destroy it. This was the sentence which Scipio Africanus used in his speech to the Romans concerning the preservation of Carthage from being ruinated. The patience of Seigneur Sforce. A Knight of Nola came to tell Seigneur Sforce how a Gentleman one Tartaglia had spoken very badly of him at a certain banquet, where he had reproached him with all kind of villainy: and he affirmed his report with many great oaths, to the intent he might the better be believed. The Lord Sforce said unto him: My friend, thou needest not pain thyself so much to make me believe that which thou tellest me: because that Tartaglia doth use never to speak of any but evil: and it is very likely, that he would not make spare of his ill speech with all kind of violence, licentiousness and liberty even to his uttermost, especially being in place fit and convenient for such a purpose. By this answer he gave the talebearer to understand: that Tartaglia was not much to be regarded, both in respect he was reputed a common backebiter: and in regard of his drunkenness whereunto he noted him to be subject. An Apotheg of the same Sforce. THe said Sforce being in doubt of the ambushes & forces of Paul Vrsin, forsook the city of Rome where he was abiding, and went to encamp himself in the forest of Aglio. The Cardinal of Saint Angel the Pope's Legate went unto him to persuade him to return to Rome, with promise and assurance of safety during his being there: and amongst other speeches used unto him, he said: Seigneur Sforce, will you be afraid of a Bear, being under the protection and assurance of a strong Colonne or pillar to defend you? (for then was the Pope of the house of the Colonnois which in Italian signifieth a pillar:) but Sforce made him this answer: My lord Cardinal, you might think me a very fool, if I would rely or trust upon the succours and defence of a deaf and dead piece of Marble: and not be afraid of a great monstrous beast: who being armed with terrible teeth and nails, doth walk notwithstanding as men use to do. By this allusion, he showed that the succours of the Pope were slow and long in coming: and he discovered the high courage and great forces of Paul V●sin his enemy. The Epitaph of Charles duke of Burgundy, who was slain before Nancie in Lorain in the year 1477. Te piguit pacis vita taeduitq? quietis: Hîc iaces Charole, jamque quiesce tibi. Unpleasing to thee in thy life was peace and quietness: But Charles here now dost thou lie: now therefore take thy rest. Philip of Commines in his hostorie testifieth, that this Charles duke of Burgundy was of so turbulent a spirit & delighting in wars, as he had never one hour of rest in all his life. The properties of three Nations taxed. A Great Lord was wont to say: that three sorts of men were to be taken heed of: namely: A red Italian, a white French man, and a black German. A notable sentence of the Queen of England. KAtherine of Spain the wife of Henry the eight king of England, said: That she loved better a temperate and mean fortune, then that which was either too easy and prosperous, or too sharp and adverse. Nevertheless that if she should be put to her choice which of the two last she would accept, she had rather have the adverse than the prosperous: because (said she) commonly they which are unfortunate, are not altogether destitute of some consolation and comfort: but they which live in prosperity for the most part do want the true use of understanding, reason and judgement. Of the Precedent Moruillier. PHilip de Moruillier Precedent of the Parliament of Paris in the time of king Charles the 7. for some envy and malice conceived against him by the councillors of the Court, was greatly disliked of them, insomuch as he retired himself to the king's Court: who assoon as occasion was offered preferred him to the dignity of chief Precedent. Within a while after being come into the Parliament there to take possession of his new place and dignity: and being set in the chief and principal seat, he began very aptly his Oration in this manner with a place of the Scripture. Lapidem quem reprobaverunt aedificantes, hîc factus est in caput anguli. The stone which the builders refused, is become the head stone in the corner. Monsieur de S. Romain at that time Procurer general for the king, answered him with another text of the Psalmist as fit as the former, saying: A Domino factum est istud, & est mirabile in oculis nostris. This is the Lords doing, and it is marvelous in our eyes. A merry conceit of king Alphonsus. ALphonsus king of Naples had in his Court a fool or jester, who did use to put down in a book or pair of writing tables all the follies, (at least those which he thought such) of all the Lords, Gentlemen, and others of his time which he knew to frequent the Court. It happened that the king Alphonsus having a Moor in his house, sent him into the Levamt with ten thousand ducats there to buy him horses: the fool set down in his book this act of the king as a trick of folly. A few days after, the king Alphonsus called to his fool to see his book, having not seen it of a good time before: In reading within it, in the end thereof he found the history of himself, and his Moor, and the 10000 ducats which he had delivered him: whereat the king being offended, and growing into choler demanded of the fool: wherefore he had put him in his book? Because (quoth the fool) you did a very foolish act in giving your money to a stranger, whom you are like to see no more. But how if he come back again (said the king) and bring the horses with him, where is my folly then? Marry (replied the fool) whensoever he cometh again, I will then blot your name out of my book, and will put in his in stead of yours: for than I shall hold him the more fool of the two. The magnificence of a king of England. CHiniton or Chinite king of England; who reigned about the year of Christ 1025. was of so haughty and so great a mind, that he caused a royal throne to be prepared and erected for him near the sea side: and seeing the tide to beat with the waves against his seat, he spoke out aloud unto the sea: Thou art my subject, and the land whereon I am set is mine: and therefore I forbid thee to rise against my land, or to wet the body and apparel of thy Lord and master: the sea notwithstanding holding on his course in flowing, came to wet his feet, which he seeing presently gave back and said: Now may all men know, that all human power is but mere vanity: and no mortal man is worthy to bear the name of a king, but he only to whose command the heavens, the earth, and the sea by a perpetual decree are subject and obedient. A pleasant conceit of an Italian Gentleman, upon the interpretation of the names of two Popes. AFter the death of Pope Alexander the sixth, Nicholas the fifth being created Pope, certain Italian Gentlemen walking in the Pope's hall, devised together of the death of the one and the creation of the other, and of the conditions of them both. Amongst them was master Antonio Agnello, who with a good grace said unto the rest of the company: My masters: you need not much to trouble your selves in giving your judgements of the two Popes: for I believe that these two inscriptions will easily resolve us of our doubts: and so saying he cast his eye upon one of the two portals of the hall: and standing still showed them with his finger this inscription: Alexander PP. VI which signifieth: Alexander Pope the sixth of that name. See (said he) what this inscription doth import: Is it not as much as to say: that Alexander was made Pope by force? Let us see now if we can understand any thing touching the new Pope: & then turning himself (as if it had been at adventures) to the other portal, he showed them this inscription: N. PP. V. which signifieth Nicholas Pope the fifth. O Lord God (quoth he) see, here is ill news: Nihil Papa valet: that in English is: The Pope is nothing worth. An honourable act of an Italian Lord. AN Italian Nobleman surnamed the grand Captain, being set at his table, and seeing two Gentlemen (who had served very valiantly in the wars) to stand below in his hall because the seats at the table were all filled: he immediately arose, and caused all the rest of his guests to make place for these two, saying: Make place I pray for these two Gentlemen to dine: for if they had not been in our company elsewhere, we should not have had at this time whereof to eat. Of a mock which he gave to another Gentleman. THe same Captain seeing a Gentleman of his own come before him in good order, and richly armed after the battle of Serignolle: and when all things were safe and in quiet: he said unto his company: We need not now fear any storm, for Saint Hermes hath appeared unto us. By this quip he taxed the Gentleman to be of small valour, for coming to the field after all danger of fight was passed: for the common opinion is, that Saint Hermes doth use to appear at sea to the Mariners, after that the fury of a tempest at sea is gone & passed. A speech of the same Captain to a Gentleman touching himself. DIego Garsia Spanish Gentleman counseled the grand Captain Gonsaluo, to withdraw himself from a place of great danger where the Artillery of the enemy did play upon them: O (quoth he) seeing that God hath not put any fear in thy courage, do not thou seek to put any in mine. Of the brother of the great Turk. GEin Ottoman brother unto the great Turk being prisoner at Rome, and seeing the Gentlemen of Italy to just a●d tilt together: he said: That that manner of tourney (in his opinion) seemed too much to be done in sport, and too little to be done in earnest. It happened on a time that one in the presence of this Turk, highly commended the young king Ferdinand of Naples, in regard he was a man of excellent agility and active of his person for running, vaulting, leaping and other corporal exercises of that kind: whereof he took occasion to say: That in his country, those were the exercises of slaves: and that the young Gentlemen and Noblemen did learn to practise bounty and liberality, and that by such virtues they made themselves the more commendable. Liberality is a virtue whereby Princes do purchase and entertain the love both of their subjects and of strangers. A pleasant quip given to a Gentleman by the marquess of Mantua. THe marquess Frederick of Mantua sitting at the table in company of many Gentlemen: one of them after he had eaten up all the broth, took his porringer with that little that remained and threw it on the ground: saying withal (as it were by way of excuse) my Lord, I pray pardon me: whereupon the marquess suddenly answered: Demand pardon of the swine: for if there be any harm done it is to them and not to me. A comparison made by john Gonzaga. THe lord john de Gonzaga playing and losing his money at dice, saw that his son Alexander did grieve at his loss: whereupon he said unto some Gentlemen there present: It is written of Alexander the Great, that when he heard of a victory gotten by his father Philip king of Macedon, and of a realm which he had conquered: he fell on weeping: and being demanded the cause why he wept: he answered: Because his father got so many Countries, that he doubted lest he would leave none for him to conquer: Clean contrary (said he) doth my son Alexander: for seeing me to lose, he is afraid lest I will lose so much, as I will leave little or nothing for him to lose. A quip given by one Raphaell an Italian Painter to two Cardinals. THe excellent and famous painter Raphael of Urbin being very inward with two Cardinals they (to see what he would say unto them) in his presence found fault with a certain table or picture of his making, wherein S. Peter and S. Paul were painted, saying: That the visage of those two images were too red: whereunto he quickly made answer: My lords, think not much that they look so red: for I have painted them as they now are in heaven: and this redness in their faces cometh of pure shame which they have to see the Church so ill governed by such men as you are. A prudent counsel of Laurence de Medicis. SEigneur Laurence de Medicis not knowing how to restrain the excessive liberality of his son Cosmus de Medicis, who used to give unmeasurable sums both of gold and silver to his favourites: and not willing to have either his son noted of prodigality, nor himself of avarice: & yet being withal more unwilling to tell him of it, because he would not discontent him: he devised a very subtle and honest policy how to effect his desire, which was this: He commanded his pursebearer, that when his son did demand any money of him, that he should not deny him any, but should give it him whatsoever he desired, yet with this condition, that Seigneur Cosmus himself should count and tell out the money which he desired. Within a while the son came to the pursebearer, & demanded 8000. ducats, which he meant to give for a present to some great parsonage: the pursebearer said unto him: that he would gladly deliver him the sum he desired, upon condition that himself would count it out, according as he had in charge given him from his Lord and master Seigneur Laurence. Cosmus accepting the offer, fell to telling of his ducats, but he had not counted the two thousand of them, but he began to bewearie, because he thought too much time lost from his accustomed pleasures, insomuch as in the midst of his count he left all: and fell into consideration with himself that the sum was too great to give away: and so determined from thenceforth to be no more so prodigal. A counsel of Cosmus de Medicis. A Certain man had obtained an office near unto Florence, by the means and mediation of Cosmus de Medicis, of whom he demanded his advice, what means he might use in his office for the good managing of his affairs: Seigneur Cosmus answered him: Cloth thyself with scarlet, and speak little. The man that speaketh little cannot be convinced of folly: and a goodly habit (were it on a beast) will get him reputation: but a wise man will soon find a difference. A speech of a Pope. THe Bishop of Servia desirous to sound the Pope's mind, touching a suit which he would gladly have granted him, said unto him: Holy Father: it is a common speech over all Rome, and in your palace: that your Holiness hath made me Governor of the city: whereunto the Pope answered: Let them say what they list: they are some lewd fellows that talk so: But do not you believe it to be so: for you shall find it nothing less. The death of the Chancellor of Milan. LEwis Sforce being in the castle of Milan: and perceiving that the army of the French king Lewis the twelfth was coming to besiege him, demanded of Master Sico his Chancellor: what he thought the best mean to guard and defend his castle against the French: he answered: L'amor de gli huomini: The love of the people. The duke storming very exceedingly at his speech: and knowing that the Chancellor was well beloved of the Milanese, entered into a suspicion of him, that he had a purpose to deprive him of his principality. And to set his mind at quiet from this conceit, he caused the Chancellor to be beheaded on a high scaffold in an open and public place. The Chancellor before his death complaining of the cruelty of the said Lewis, said these words: Ameil cappo á te il stato: which is, as if he would say: Thou causest me to lose my head: but others will make thee lose thy signory and state: which was in the end well verified: for within a small time after, having lost the Duchy and castle of Milan, he was led prisoner into France where he died in great misery. The love of the subjects is the most firm pillar for any Prince to lean unto: for where hatred reigneth, a Prince hath no assurance. Also many men at their death do foreshow things to come, and that oftentimes, by the just judgement of the divine vengeance. A saying of Pope Alexander the sixth. WHen king Charles the eighth passed into Italy towards the realm of Naples, (which he conquered in a very short time:) Pope Alexander the sixth who then lived, said: The French men are come into this country with their spurs made of wood, and with chalk in their hands as though they came like Friars, to mark out their lodgings without any further labour or travel. By this speech he noted, with what ease & facility the French achieved the conquest of the kingdom of Naples. The answer of the County of Nansot. THe Earl of Nansot Lieutenant for the Emperor Charles the fifth, having besieged the town of Peronne which held for the French: the Queen of Hungary, sister to the Emperor, and Regent of that country for him, sent letters unto the said Earl, the contents whereof were: That she was ashamed and much marveled how he could spend so long time before Peronne, which was but esteemed but in manner of a dove-cote? whereunto he returned this answer: that true it was the town was but a little dove-cote: but yet the pigoens which were within it were strong and not easy to be taken. A small place, the stronger it is, the more difficult it is to be gotten: and it is more easy to be defended, when the defendants are well appointed and furnished for resistance. Of the Lord of Trimoville. KIng Francis the first ordinarily did use to go to Mass in his Chapel: but the lord of Trimoville would ever go to the public church that was next adjoining; and being on a time demanded why he went not to hear Mass in the Chapel with the king: he answered: I will go thither where my great master is. An act of the Duchess of Bourbon. THe report is that the Duchess of Bourbon had in her house a certain damosel, who through love suffered herself to be gotten with child: for which fault she being sharply reprehended, to purge herself she said, that a gentleman in the house had enforced and ravished her against her will. The gentleman came to the presence of the Duchess to excuse himself: whereupon the Duchess took his Rapier, and put it into the damosels hand that accused him, keeping the scabbard in her own hand, and then said unto her: Put the Rapier into this scabbard: & as she endeavoured to put it therein: the Duchess holding the scabbard to her, stirred her hand up and down, so as by any means the damsel could not sheathe it: then the Duchess said unto her: If thou hadst done as thou seest me do with this scabbard, than this mischance had never befallen thee. It is impossible for a woman to be forced against her will: notwithstanding that which is reported of Lucrece. Another act of a Duchess. I Have heard the report of another act which was most excellent and worthy to be had in remembrance. A great Prince of France by the counsel of some of his friends, and with the Pope's dispensation had caused a separation between him and his wife, only because she had no issue of her body, which he imputed to her disability: and thereupon married another wife. Within a small time after, this Noble man remembering himself of his first wife, sent unto her on a newyear's day a most rich and precious rob by a Gentleman his familiar friend, who presented it unto the Lady the same day. The Princess receiving the rob, after long speech had with the Gentleman, demanded if it were her husband of himself that sent her this present: and being assured by him that it came directly from her husband: she presently cut it asunder, & separated the upper from the neither part: and afterwards delivering the upper part of the garment back unto the Gentleman, she said unto him: My friend: thank your master from me for the love and affection that he seemeth to continue towards me: & carry him back again this part of his rob, and tell him from me, that he keep well the upper part: and for the neither part, let him not doubt but I will look well unto it, & keep it safely as long as it shall please God to lend me life. By this conceit the Princess meant that she would during her life keep her chastity without marrying again, which she did with great patience and constancy. A christian saying of the Emperor Charles the fifth. AFter the victory which Charles the fifth, obtained against john Frederick duke of Saxony Elector of the Empire, who was taken prisoner in a battle fought between them: the Emperor said all openly: I cannot 〈…〉 julius Caesar said: Veni, vidi, vici: 〈…〉 will only say: Veni, vidi, & 〈◊〉 Deus vicit. A brave answer of the County of Anguien. Francis of Bourbon Earl of Anguien, being for king Francis in Piedmont against the army of the Emperor Charles the fifth, whereof was chief General the marquess of Guast: the said marquess sent this message unto the said Lord of Anguien, (who was very young) that his beard was to little for him to have the hardiness to meet him in battle. Whereunto the Lord of Anguien sent this answer: That it was not with their beards that the French did use to fight: but that as this was the office of their swords: so with the sword he came to seek him and to offer him battle. There are many affairs of great importance, wherein regard is to be had not to the age, but to the prudence & experience of him that hath the managing of them. A sharp and pleasant speech of a fool belonging to the marquess of Guast. BEfore the battle fought at Serizoles, the same marquess of Guast assuring himself of the victory, gave unto one that was his jester affair gilt Armour, and a jener of Spain, promising him (over and above that of his own good grace and pleasure) to give him five hundred ducats, to the intent he should be the first that should go & carry unto his lady the marquess the news of his victory. It happened (as good fortune would) that the French gained the journey, and the emperors army was defeated. Amongst the Spaniards that were taken prisoners, this jester of the marquess happened to be one: who by reason he was so well mounted & armed, was thought to be some great Lord or Knight: & being brought before the Lord of Anguien after he had a while questioned with him, he knew him what he was: and demanding of him who had furnished him in that good order: the jester answered: My lord the marquess gave me my horse and arms: and should have given me beside five hundred ducats to go and tell my lady his wife the first tidings of his victory: but I believe (said he) that the marquess will gain the money himself, and that he is posted thither in person. Of a Parmesan that by his subtlety saved himself from trouble. A Certain man at arms a Parmesan, passing by Saluces arrived into a public place, in the midst whereof was an high column or pillar erected, upon the which was pitched an Eagle imperial: to the which this soldier casting up his eyes very attentively, as if he had been suddenly astonished, he began in manner of cursing to say: Oh foul mischief may befall him that set thee there so high! diverse standing there by, and walking up and down in that place, acquainted the Magistrate with this speech of the Parmesan: who being led before the justice, and demanded if he had spoken such words as were objected against him: he confessed that he had spoken them: and that the occasion which moved him to say so, was, for that the Eagle was set over high. For (said he) I bear so great reverence and love to the Eagle which representeth the Majesty imperial, that if it had been below where I might have reached it, I would not have spared to have embraced and kissed it. By this answer turned contrary to the intendment and expectation of them all, he saved himself from trouble, and was suffered to depart safely out of the town. Necessity will sometime constrain a man to awaken his spirits: and to avoid danger to turn his words in a double sense. An honourable opinion of the Dolphinesse of France. MArgaret daughter to the king of Scots, and wife to the Dolphin of France, who was afterwards king Lewis the eleventh, passing on a time through a hall, where lay sleeping on a bench Alan Chartier Secretary to king Charles the seventh, a man of singular learning, and a most excellent Poet and Orator in the French tongue, went to kiss his mouth in the presence of all her company. Whereupon one of those who attended her, said: Madam: It is very strange that you should kiss a fellow so filthy and deformed. She answered: I did not kiss the man but the mouth, out of which hath proceeded so many excellent conceits, grave matters, and most eloquent speeches. The goods of the mind are to be preferred before the beauty of the body: and many times in vessels of base stuff, are enclosed most precious liquors. The subtle request of john de Menu, to save himself from the fury of certain Ladies. QVite contrary to the former act, was that which a Queen of France with her ladies did unto john de Menu the first and principal Poet of the French nation: for he having composed that renowned book of The Roman of the Rose: (in the which he bringeth in a jealous man, that speaketh all the evil that possibly can be imagined of women and their dispositions) by reason thereof he incurred the indignation and displeasure of the Queen and other Ladies, who determined to be revenged of him. One day therefore the Queen by the means of the other Ladies did so much that she got john de Menu in her power, and having reviled, injuried and threatened him exceedingly for speaking ill of womankind: she commanded her damosels to strip him naked, and to tie him to a pillar, purposing that they themselves should scourge him. He seeing that all the reasons and excuses which he could make, could not prevail against their rage and fury, humbly entreated that before they began to execute their wrath and malice upon him, it would please the Queen to grant him one request, which with great difficulty he obtained. Well then (quoth he) fair Ladies, seeing you have vouchsafed me this favour, as to condescend unto my demand: I pray you that the most arrant and notorious whore in all your company may begin to whip me, and to give me the first stripe. This said, they were all confounded and amazed, and left him alone at his liberty. The answer of the Lord Chabanes to king Lewis the eleventh. KIng Lewis the eleventh having given charge to Baluë Bishop of Eureux to go take and receive the muster of the men of arms in Paris: The lord of Chabanes great Master of France requested the king to grant him a Commission to go and reform the Canons of the Church of Eureux. Why (quoth the king) that is no fit and convenient charge for you: yea but (said he) this is as well befitting to my estate and calling, as it is for the Bishop of Eureux to have to do with the ordering of men at arms. A history of a Radish given to king Lewis the eleventh. THe same king Lewis being but yet Dolphin of France did for a certain time sojourn and remain in Burgundy for fear of his father: during the which, using to take his pleasure and recreation in hunting, he did often frequent and resort to the cottage of a poor forester named Conon (as it is often seen that great Princes do sometimes take pleasure to be familiar with people of mean reckoning) with whom taking his repast, he did use diverse times to eat Radishes. Afterwards coming to be king, this poor fellow Conon (by the persuasion of his wife) in hope to feel the bounty and liberality of the Prince, came into France, and brought with him of the fairest Radishes of his garden, to make a present of them to his Majesty: but by constraint of hunger for want of victuals on the way, he was enforced to eat them up all save one, which was the greatest and fairest of them all. Being come to the Court, he was known by the king, who sent for him to his presence, and he good man very cheerfully presented the great Radish unto his Majesty. The king took it and accepted it very graciously, and caused one that was near about him to lay it up amongst his chiefest and most precious jewels: and after he made the forester to dine well, he gave him a thousand Crowns and so dismissed him. It happened not long after, that a Courtier upon a vain hope presented the king with a very goodly horse, of a most excellent making and perfection in all parts: supposing that the king would recompense him for him most bountifully. The king bethinking himself wherewith he might reward him, remembered him of his Radish, which being wrapped up in white paper, he gave to the Courtier: telling him that he should accept of that in good part. The gentleman returning to his lodging, and hoping to find some great treasure, unfolded his packet and found nothing but a Radish: whereupon he went and made his complaint unto the king, thinking that he had but mistaken one thing for another: but the king presently made him this answer: Passion of God, man: I think I have well paid for thy horse: for the present which I gave thee cost me a thousand crowns. This was a most royal kind of liberality, in recompensing bountifully the good affections and long travels of a poor man well deserving: and to reward the audacious according to his demerits. The speech of a Precedent of Paris to king Lewis the twelfth. A Great Lord of France betaking himself to force of arms, violently entered the prison of the Castle of Paris, and took thence a Gentleman of his house who was held there prisoner, and led him away. The lord of Vacquerie chief and first Precedent in the Parliament of Paris being advertised of this case, went unto the king Lewis the twelfth, unto whom (after he had done due reverence) he said: Sir, I wonder how you can be merry considering the wrong that is done you, and me thinks you should feel it. Wherefore quoth the king? Because sir (said he) your right arm is broken. I understand you not (replied the king:) your right arm sir (quoth the Precedent) is your justice, which is now broken and violated: and so recounted unto him from point to point what had happened, wherewith the king was highly displeased: and having caused the Lord to be sent for to appear before him, he commanded him to repair his fault, and made him to yield such satisfaction as was fit and according to reason. justice is that whereby Princes do reign: and it is the principal force and strength to preserve a realm in good estate. A judgement of a king of England. A King of England seeing two Gentlemen earnestly contending and desiring the combat each of other for the arms of their houses (for both of them bore a bulls head in their shield) before they entered into the lists to darreine the battle, he called them both before him severally and in secret, and said unto them: As far as I can perceive, the only thing that induceth you to claim the combat each of other, is: that the one of you cannot suffer the other to carry the arms of his family: But if I can bring it to pass, & show you how the Arms of your adversary are far different from yours, will you be contented to surcease your quarrel, and to leave the combat? Whereunto when either of them had severally consented, the king by a Herald caused it to be proclaimed, that he had found a mean to accord them: and that their arms were diverse: for from henceforth (quoth the king) the one shall bear in his shield the head of a Bull, and the other the head of a Cow. This sentence was worthy to be commended: both in that it savoured of a pleasant and witty conceit, and 〈◊〉 them also from proceeding to the combat upon so trifling an occasion. A similitude of the fool of the Duke of Milan. IT happened that there fell a pleasant controversy in the presence of the duke Sforce of Milan, whether was to be preferred as most worthy of honour either the Advocate or the Physician. For (said one) the Advocate pleadeth causes for the conservation of right and equity, and for the augmentation both of the private and public good. The Physician (said another) by his skill and knowledge keepeth man in health, and freeth him from sickness and diseases. Upon this debate, the Duke's fool being in place, began to speak and said: If it please my lord the Duke that I shall show my conceit upon this point, I shall soon end the controversy. Marry and good reason (quoth the duke) speak on hardly, and let us hear thy opinion. My lord (said the fool) you see ordinarily: that when a fellow is led to the gallows to be hanged, commonly the thief goeth before, and the hangman followeth after. By the thief be understood the Advocate, and by the hangman the Physician: because the one often robbeth his Clients of their money: and the other killeth his patients with his Physic. FINIS. NOTABLE AND excellent Sentences of ancient Authors, both Hebrews, greeks, and Latins: inducing every man to live well and virtuously. FIRST, and above all things, show thyself religious towards God, not only by thy oblations and sacrifices, but also in keeping the vows & promises which thou swearest unto him: the one will be an argument of thy wealth and ability: by the other is known thy faith and honesty. 2 Honour God daily: but principally after the manner and fashion instituted and ordained by thy country wherein thou livest: to the intent thou mayst be esteemed both devout in thy religion, and obedient also to the laws: both together and at one instant. 3 Be thou such a one in thy behaviour towards thy parents, as thou wouldst that thy own children (when thou hast any) should be towards thee. 4 Use thy body to labour and exercise, not only to make it strong and able, but also healthful and well disposed: the which thou mayst well do, if thou use to make an end of thy labour, whilst thou art able to continue and endure labour. 5 Be not immoderate in thy laughter, nor too audacious in thy speech: for the one is a sign of folly: and the other is an argument of pride and arrogancy. 6 That which is dishonest in the doing, do not thou think honest to be spoken. 7 Accustom thyself to a countenance not too much addicted to sorrow or sadness: for that will be imputed to a proud and lofty spirit: but show thyself imaginative and secret: for that is an office well beseeming a man of wisdom & prudence. 8 There is nothing more beseeming a man, then to be neat, proper, modest, just and temperate: all which things are marvelously fit for young men. 9 Think not in the doing of any ill deed that thou canst conceal it: for albeit it never come to be known of others: yet thou shalt always find it in the remorse of thy own conscience 10 Fear God: honour thy parents: reverence thy friends: obey the laws. 11 Embrace in all honest and good sort thy pleasure and delectation: for honest recreation is good, though the contrary thereof be most pernicious. 12 eat the calumniations of men to the uttermost of thy power, yea though they be false and undeserved: for the most part of the world is ignorant of the truth of matters, & is guided by opinion, not by judgement. 13 Whatsoever thou dost enterprise and undertake, so do it as if it were to come to the knowledge of all men: for albeit for a time thou mayst keep it secret, yet in the end thou shalt be sure to be discovered. 14 It is a most sure and ready way for a man to get credit and estimation, not to commit those things which he shall reprehend in others that do the same. 15 If thou be greedy and desirous of knowledge, thou shalt be sure to attain to knowledge. 16 The best way for a man to retain in memory that which he knoweth, is to exercise himself continually to the often remembrance of it. 17 That (whereof thou art ignorant) learn of them that are skilful: for it is as shameful and foul a thing not to learn a good thing when thou hearest it: as it is to reject his friend in an honest gift when he presenteth it. 18 Lay hold of time whilst thou hast leisure and time to learn: and be diligent to give ear unto those that are wise and learned: for by this mean thou shalt easily get understanding and knowledge of that, which others have invented with great difficulty. 19 Prefer knowledge before wealth and riches: the one soon fadeth, the other abideth for ever. For amongst all the goods of this life only wisdom is immortal. 20 Be not slack or negligent to go into far and foreign countries, to learn of those that are famous for their skill and knowledge in any good thing or science: for it must needs be a shame unto thee, to see that Merchants will adventure their lives to the danger and hazard of the seas to enrich themselves: & that thou being lusty, young, and able, shouldest not travel throughout the world to better thy mind and understanding. 21 Be thou in thy manners courteous and full of humanity: and in thy speeches affable and friendly: The courteous person will salute those whom he meeteth gladly: and the affable will discourse with them familiarly. 22 Make thyself pleasing and agreeable to every man if it be possible: and acquaint thyself only with such as are good and virtuous: for in so doing thou shalt shun the hatred of the one, and shalt be sure to get the favour of the other. 23 Frequent not the company of one and the same sort of men too often: nor use not to discourse too long of one and the same matter: for there is nothing but it may be tedious and wearisome. 24 Accustom thyself gladly and willingly to endure things with patience: to the intent thou mayst the better do it, when thou shalt be forced to sufferance. 25 Abstain from all such things wherein thou shalt have little or no honesty to be exercised: as to be too greedy and covetous of gain, to be choleric, voluptuous, or melancholy: which thou shalt easily do, if thou esteem it gain to get honour rather than riches: & if thou use choler against those that offend thee, as thou wouldst that others should use it towards thee if thou shouldest offend them: and as thou judgest it not seemly to be commanded of thy servants: so is it not fit that thou shouldest be subject to thy affections. And last of all, endure with patience and constancy misfortunes and adversity: and fixing thine eye and regard upon the miseries of other men, consider that thou thyself also art a man. 26 Be more careful to keep thy word and promise, than the money which is committed to thee in trust: for honest and good men ought so to govern themselves, that men should have more confidence on their honesty, then in their oath. 27 There is no less reason for a man to be distrustful of the wicked then to give credit to such as are good and virtuous. 28 Reveal not thy secret to any person living, unless they to whom thou shalt disclose it, have as great reason to conceal it in silence, as thou hast to impart it unto them. 29 When thou shalt be enjoined to take an oath, thou oughtest for two reasons to accept of it: either to clear and purge thyself of some villainous action that may be objected unto thee: or to preserve and save thy friends from danger. 30 Swear not in any case for lucre or desire of money, although thou have just occasion to take an oath: for in so doing, thou shalt be esteemed of some little better than a perjured person: and of others thou shalt be held a man wretchedly covetous. 31 Never make choice of any man for thy friend, of whom thou hast not first gotten some information how he hath used his friends before times: and be thou very well assured that he will prove such towards thee, as he hath been before towards others. 32 Enter not suddenly or too hastily into amity with any man: and yet after thou hast once professed thyself to be a friend, persever in his friendship (if it be possible) unto the end. For as little honesty it is unto any man to be without friends, as to change them and to make choice of new often. 33 Make not trial of thy friends with loss: and yet try them sometimes: the which thou mayst do, if not having need of them, & before time of necessity, thou do feign and make show as though thou hadst need of them. 34 Communicate thy affairs which thou wouldst have known, as if thou hadst a pretence and purpose to keep them secret: for if they (to whom thou shalt impart them) do conceal them, thou canst not receive any damage by their secrecy: but if they do reveal them: then hast thou good proof and trial of their manners and conditions, and thou mayst afterwards take heed of them. 35 There is no mean so ready for a man to know his friends, as in the midst of the misfortunes of this mortal life: and by the help & succours which they afford a man in his affairs. The former maketh a trial of them as gold is tried by the fire: and by the latter a man shall know how to trust his friends in time of need. 36 He that preventeth the request and entreaty of his friend, and succoureth him in time before he be required, performeth the true duty and devoir of perfect amity. 37 Persuade thyself that it is no less indignity to be surmounted in benefits by thy friends, than it is to suffer them to be overborne with the injuries of their enemies. 38 Receive into thy amity not only those which have compassion of thy adversities, but them also which are not envious of thy prosperity. For there are many who will condole the misfortunes of their friends, and yet afterwards when they see them in prosperity, will envy their good fortune. 39 Use to talk often of thy friends which are absent, before them that are present: to the intent they may perceive and be persuaded, that thou wilt not be forgetful of them likewise, when they shall be absent and far away from thee. 40 Let the furniture and ornaments of thy person be fit and suitable for thine honour, but not too curious: for the one is seemly and befitting a man of great estate and magnificence: the other appertaineth to persons effeminate, and such as delight in superfluity. 41 Esteem not of those, who have care of nothing else then to heap up riches, not being able to use them: they are like to those men that have goodly horses, and know not how to ride them. 42 Spare not to get riches; yet so, as thou do not only seek to have the possession of them, but that thou labour also to have the true use of them: for the true fruition of riches yieldeth pleasure unto them that know how to take it: and the possession of them serveth unto those that can rightly use them. 43 Esteem of goods for two reasons: the one that thou mayst by their means free thyself from an inconvenience: the other that thou mayst be able to succour and help any honest man thy friend in time of his necessity. 44 Care not to attain to that fashion and kind of life, which being excessive and superfluous, is used by other men: but regard the mean and moderate estate. 45 Grieve not nor trouble thyself at thy estate and condition present: but labour to amend and better it. 46 Never reproach any man with his misery and calamity: for as much as the like fortune is common to all in general: and there is no man that knoweth what will befall him. 47 Succour and relieve the good in their time of need: for this is a great treasure, to do good unto those that are virtuous, and to bind them unto thee by thy benefits. 48 He that doth good unto the wicked, is like unto him that giveth meat unto another man's dogs: for they bark aswell at him as at others whom they meet: and even so do the wicked men use to wrong and injury those that relieve them, as others that do trouble and hurt them. 49 Abhor flatterers no less than common cousiners: for both of them do exceedingly deceive such as have any trust or confidence in them. 50 If thy friends do not abandon and forsake thee in evil matters, much more reason will they have to aid thee in all good actions. 51 Let thy carriage and behaviour be familiar, and not too grave and austere towards those that converse with thee. For servants can hardly bear the haughtiness and pride of their masters: and all sorts of people, do gladly fashion and frame themselves to converse with those that are private and familiar with them. The way to be accounted companiable, is: not to be quarrelsome, troublesome, nor contentious: and moreover, that thou do not too rudely cross thy friend in his choler, (although he have grown into it upon a wrong occasion) but rather yield and give way unto him during his anger: and when it is overpast, reprehend him friendly 52 Affect not nor accustom thyself to gravity in trifling matters, nor trifle not in matters of gravity and importance: for whatsoever is done out of season is troublesome and tedious. 53 Be not unpleasing in doing of a pleasure to any man: as we see many use to do, who know not how to do a pleasure to their friends with a good and gracious countenance. 54 It is a very troublesome thing to be given to be quarrelous: and for any man to study and beat his brains how to reprove another, doth but incense and irritate men. 55 Govern thyself with moderation and modesty in thy drink: but if it happen that thou fall into company, arise and depart rather than be overcome with drinking: for when the spirit is possessed with wine, it is like unto a chariot or coach horses, which having overthrown their coachman, do run here and there without all order, having none to guide and direct them: so is the soul of a man very much offended, when the understanding is distempered and troubled. 56 Proponund unto thyself things immortal, as a man of courage and magnanimity: & upon mortal things so set thy affections, as thou do use thy goods which thou hast with moderation and modesty. 57 Knowledge ought to be preferred before ignorance for many reasons, and especially for that in all other things which are odious, yet there is some profit to be found: but ignorance only is ever noisome & hurtful to the ignorant, & doth make them bear the pain of those offences which they commit, even in speaking ill of others. When thou wouldst win the friendship and love of any one, speak well of him unto them who may make report thereof unto him. 58 The beginning of friendship is praise & commendation: & the original of enmity and hatred, is detraction and contempt. 59 When thou wilt consult upon any case, take example by that which is passed upon that which is to come: for it is easy to understand that which is obscure & uncertain by that which hath been formerly manifest and certain. 60 Be not too hasty in thy deliberations: but when thou hast resolved upon any enterprise, put it speedily in execution. 61 Think that the greatest blessing that can befall thee from God, is to enjoy true felicity: and that the greatest good that can light upon thee by thine own industry, is good counsel. 62 When thou doubtest with hardiness to undertake any matter, communicate the same with thy friends, and confer with them upon it, making show as if it were some other man's case: in so doing thou shalt know their opinion without discovering thy own secrets. 63 When thou wilt deliberate of any matter of importance with another, consider first how he hath carried himself in the like affairs of his own: for it is very unlikely that he which hath ill managed his own proper business, can well and providently dispatch the affairs of another. 64 There is nothing that doth more incite a man to bethink himself for the good ordering of his affairs, then to regard the losses and damage which he hath formerly received by his own indiscretion: for it is commonly seen, that we are more careful of our health, when we call to memory the extreme dolours which we have suffered in time of our sickness. 65 Follow the manners & conditions of Princes, and accommodate thyself to their manner of living: for in so doing, thou shalt bring them to think that their doings are to thy liking: whereof it will ensue, that thou shalt both purchase more authority and estimation amongst the people: and thou shalt be the better assured to stand in the good grace and favour of thy Prince. 66 Be obedient to the Edicts & Ordinances made by Princes: with this opinion notwithstanding, that there is no law which hath so much strength and efficacy as their lives: for as it is very requisite for those that are governed by a popular estate, to honour the people: so it behoveth him that liveth under a Monarchy, to admire and reverence his Prince. 67 Whensoever thou shalt be advanced to any dignity, in any case use not the aid and assistance of such as are wicked in any charge or affairs of consequence whatsoever: because the blame of all the mischief and wickedness by them committed, shall be imputed continually unto thee. 68 Whensoever thou leavest any place of public charge, do it rather with a good credit and reputation, then with the request of great wealth and riches: for the praise and commendations of the people ought to be preferred far before riches. 69 Take heed that thou give no aid nor assistance to any wicked action, nor that thou countenance the same with thy company: for the faults of those whom thou favourest will be imputed unto thee as thine own. 70 So carry thyself in thy behaviour, as thou mayst be always sure to have the advantage and pre-eminence above others: yet so nevertheless as thou ever embrace equity: to the intent that men may think thee to love and embrace justice, not for want of power to do wrong, but of pure love to honesty and modesty. 71 It is far better to be poor and honest, then to be rich and wicked. For certainly justice is better than riches: because the latter is only profitable to men living: but the former maketh a man to be honoured even after his decease. Besides, add hereunto: that riches are oftentimes distributed and bestowed upon wicked and lewd persons, who cannot in any sort notwithstanding participate of virtue and justice. 72 Be not a follower of those that seek to enrich themselves by unlawful and unjust gain: but of those rather, who can be content to sustain loss so they may be reputed honest and good men: for admit that just men have no other advantage or pre-eminence above the wicked: yet herein at least do they surmount them, in that they have good and virtuous hopes. 73 Have a care to embrace all that which concerneth the life of man: but principally and above all, exercise prudence: for it is not a thing of small reck ening, for a man to have a body endowed and beautified with a mind of good understanding. 74 Accustom thy body to labour & travel, & thy mind to knowledge and learning: to the intent that by the mean and help of the one, thou mayst be able to execute that which shall seem good unto thee: & by the aid of the other, thou mayst foresee that which shall be for thy profit and commodity. 75 Bethink thyself well of that which thou art to speak: for of ten-times the tongue runneth before the thought. 76 Esteem not any thing in this world to be stable and certain: for so shalt thou not rejoice overmuch in thy prosperitien, or wax over sad or dismayed with adversity. 77 There be two occasions wherein thou mayst freely and boldly speak thy mind: the first is, in things which thou knowest perfectly & assuredly: the other is, in matters that do necessarily concern thee: in both which, it is more expedient for thee to speak liberally, then to be silent or say little. As concerning all other matters, it is far better to be silent, then to talk of them. 78 Take thy honest pleasure and recreation of any thing that is good: and whatsoever evil befalleth thee, endure and bear it quietly and contentedly. 79 Be close and secret to thy uttermost in any thing that concerneth thee: for it is small wisdom, and to little purpose, to keep thy wealth straight locked up within thy house: and to have thy mind laid open to the world. 80 It behoveth any man of discretion to fear reproach more than any danger whatsoever. 81 Death is fearful and terrible to faint hearted and wicked persons: but the good & virtuous ought not to fear any thing but dishonour and ignominy. 82 It is good for a man to live in the greatest assurance that he can possibly: howbeit, if he be constrained to hazard and adventure himself, it is more fit that he contend & strive with it honestly, then to shun & fly from it shamefully, considering that we are all destinated to die: but nature hath only ordained and framed them that are virtuous to die valiantly and courageously. And now to conclude, if thou find that most of these precepts are nor fit and agreeable to thy age, marvel not hereat: for I myself do think no less: notwithstanding I thought it not amiss by one and the same mean, both to give thee counsel for the time present, and to leave thee also precepts for the time to come: wherein thou mayest with more facility know what is most fit and convenient to be used: for thou shalt very hardly find any man that will counsel thee friendly and faithfully, and therefore I was not willing to omit any thing, which I thought would be for thy profi●: to the intent thou shouldest not be driven, to borrow aught of others: but here to find of free-cost whatsoever shall be fit to serve thy turn. And I shall hold myself also much bounden to thank God, when I shallsee that I am not deceived of that good opinion which I have conceived of you. For even as it is a common thing with men, to delight themselves in things which are pleasant, rather than such as are wholesome: so do they more willingly converse with such as are of corrupt behaviour, and like unto themselves, then with those that seek to correct and amend them of their ill dispositions. Nevertheless I think that thou wilt be of a contrary opinion, if thou do but take a conjecture of the labour and trouble which thou shalt endure by addicting thyself to the study of other disciplines. For it is very likely, that he which commandeth himself to do good and virtuous acts, will willingly give ear to others who exhort him unto virtue. Now there is no better mean to incite and provoke thee to enterprise laudable deeds and actions, then to consider how the true pleasure and contentment reaped by them doth still continue and abide with us: and on the contrary, how idleness and deliciousness doth soon grow wearisome and tedious: add therewithal, that voluptuous pleasures are always accompanied with troubles and molestations: but to travel for virtue, and to live soberly, bringeth with it true pleasure, and such as is always durable. I deny not but that in the beginning voluptuousness may yield unto a man some pleasure and delectation, howbeit sorrow & grief doth soon overtake it. but in virtue after great labours and travels cometh true rest, contentment and perfect pleasure. Now certain it is that in all our affairs we have more regard to the issue and end thereof, them to the beginning: and we do in a manner estimate all our actions by their events. Moreover, it is to be considered, how the wicked are never at a stay of their wicked actions, but do continue in that fashion and manner of life which they have taken at the beginning: and the virtuous do hold it in no sort lawful to leave virtue, unless they will wholly yield themselves to be a scorn and reproof to the whole world: for this is to be noted, that men do not so much hate them that are notoriously vicious, as those which boast themselves to be good and virtuous, when indeed they are nothing different from the common and worst sort. Now if we do blame liars for their leasings, much more reason have we to reprove them, which in the whole course of their lives are depraved and corrupted: who do not only therein offer wrong unto themselves, but do (as it were) betray that good fortune which is put into their hands, even riches, honour, and abundance of friends: and yet nevertheless do make themselves unworthy of their present felicity. Furthermore, if man which is mortal, would but seek to observe and regard the will of the immortal Gods, I suppose he should easily and evidently know and understand it: because even in those that were most near and dear unto them, they have testified and made known what difference they make between the virtuous and the vicious. For jupiter having engendered both Hercules and Tantalus, is said to have made the one immortal for his virtue, and to have condemned the other to grievous punishment and torments for his lewd life and wickedness. In imitation therefore of these examples, it is fit and convenient for men to love honesty, and to follow virtue: and not only to rely upon these precepts, but to learn also the most choice ensignements of the most famous and excellent Poets, & to read the writings of other good Authors. And as the Bees flying & lighting on all sorts of flowers, do take of each that which is fit and proper for honey: so it behoveth them that desire knowledge and understanding, to leave nothing that good is unprooved, and to make profit of all that cometh to their knowledge: and yet when they have used all and their uttermost diligence to that effect, it will be very hard and difficult notwithstanding to correct the vices and imperfections of nature. FINIS. Of the power of God. CHAP. I. THE Poet Pindarus seeing men disputing of the nature of the sovereign and supreme God, said: that they went about to gather an imperfect fruit of wisdom. 2 A certain ginger being in a place where was a table having the stars therein painted, showed them unto some standers by, & said: These stars here be the wandering stars. Diogenes being in company, said unto him: My friend lie not: for assuredly those be not the wandering stars, but these be they: and in so saying, pointed to the men that stood about him. 3 Eusebius the Philosopher was wont to say: That it was a very hard and difficult thing to know God: and that we cannot tell in what manner he is to be comprehended: because we are not sufficient with the body, to express a thing without a body: and a perfect thing cannot be comprehended of that which is imperfect: and a thing eternal hath no agreement or correspondency with that which is finite. The life of man is short, and passeth away speedily: but God is everlasting, and is truth, whereas man is but a shadow of imagination. There is as great difference between a feeble man and a strong, between a little dwarf and a giant: as there is between one that is dead, and one that is immortal. Imagine then what God is, who cannot be expressed nor declared with human utterance. 4 Camillus a Captain of the Romans was wont to say thus: Thou shalt find that all things do happen prosperous to men that follow and serve God: and that things fall out adverse to those that contemn and despise God. 5 Seneca the moral Philosopher said: That the Gods even to ungrateful men do use to give many things. 6 Tertullian the Divine, said: That God the Creator of all the world, was not easy to be found: nor that a man could well speak of him, but with great difficulty. 7 Xenophon the Orator enjoined men, that in their prosperity they should principally have God in remembrance. 8 Plato said: That a good man was like unto God: also that a good man was of all worldly things the worthiest: and that chose, the wicked man was of all things the worst. 9 Apollonius of Thianea a sage and wise Philosopher, said: That it was a good thing to sacrifice to the Gods, without whom we are nothing 10 The Poet Sophocles hath written: That the Gods only have this power and privilege, not to wax old: and that all other things are surmounted and overgone with time. 11 Plato writeth: That in all things which are thought and spoken, the beginning ought always to be taken from the foveraigne divine powers. 12 Plato said likewise: That the knowledge of God is wisdom and true virtue. 13 Diodorus the Historiographer hath written: That in much & great prosperity God is forgotten and contemned. 14 Lactantius hath written: that God is not known of us but in adversity and time of calamity. 15 Silius Italicus a Poet hath written: That as long as the affairs of mortal men are in any doubtful kind of state, or in great fear and danger: so long they are very forward in doing honour to the Gods: but in time of their prosperity, their altar's do never smoke. 16 The Poet Virgil writeth: that it is not lawful for any man to be confident, or to trust in any thing against the will of the Gods. 17 Solomon saith: Fear God, & keep his commandments: for this is all in all to each man: and whatsoever is beside this is nothing. 18 Eusebius said: that the heavens the earth, the time, the sea, the Planets, and all other things whatsoever do come to their perfection only by the word and will of God. 19 Antisthenes the Philosopher said: That God is not like to any thing: and that therefore it is impossible to know him. 20 Xenophanes the Philosopher said: That there was one only God; who neither in body, nor in thought was like unto men. Of love. CHAP. 2. PLinie said▪ That there is nothing in love worthy of commendation, but only constancy. 2 Quintilian hath written: That it is a thing usual and accustomed to lovers, not to judge of beauty and favour rightly: because that love doth dim & darken the sight of the eyes. 3 If he which is in love be poor, he is tormented with a most miserable calamity. 4 It is a thing unprofitable to desire the sight of that shape and figure, by the which a man hath been once taken captiu: and it is ill done for any man to expose himself to the experience of those things, from the which he may refrain and absent himself without any great difficulty. 5 It is better to love with severity, then to deceive with affability. 6 The custom of lovers is so to do, as they cannot cover their love. 7 The amorous person that loveth the body more than the soul, is commonly evil: because he is not constant and stable: and because the thing which he pursueth with his affections is unstable. 8 He that maketh resistance to the first assaults of love, remaineth a conqueror. 9 Love delighteth to dwell and inhabit in persons of high and noble houses. 10 He that nourisheth and entertaineth love, shall hardly free himself from the yoke which he hath once taken upon his neck. 11 Lovers above all other persons, have a custom to number the days, and to keep an account of the times. 12 The amorous after they have once had a fill of their luxurious desires, do soon repent themselves of any good thing wherewith they have departed. 13 Love doth many times put a bridle upon hearts that are obstinate. 14 Never was there any love, that could keep any measure. 15 In wine and banqueting love burneth most cruelly. 16 With lovers it is a common use and custom to begin to speak: and in the midst of their discourse suddenly to stop and to cut off their speech. 17 What thing is there in the world so great or so high, whereunto love will not stir and animate the minds of mortal men? Of Faith. CHAP. 3: 1 PLato hath written, that Theognis of M●gara was wont to say: That in a town besieged, a man of faith and fidelity was better than all the gold and silver of the world. 2 He which giveth counsel to another: what thing can there be which he ought sooner to give then faith? 3 Little or no faith is attributed to those persons that are fallen into any great distress or misery. 4 It is commonly seen, that true friends do find little faith in requited all of their friendship. 5 Faith is the ground and foundation of justice. 6 The faith of men, sleep, and the wind are very deceitful. 7 True faith is the best & chiefest good thing that is in the interior parts of a man: for no necessity will constrain it to prove deceitful: no gifts nor bribes can corrupt it: come fire, come sword, it knows not how to betray a man. 8 In a great company of lewd and wicked persons, faith is not given to things but with great difficulty. 9 He that hath once lost his faith, hath no more to lose. 10 Faith is a better guard for a Prince than the sword, or armed forces. 11 Faith is seldom seen to have any entrance or entertainment in Princes palaces. 12 In no place is faith sure or in security. 13 The Ancients did sacrifice unto faith, having their hand covered with a white cloth: to show, that their faith ought to be right and secret. 14 Philip king of Macedon, the father of Alexander the great, having made one a judge that used afterwards to paint his beard & his hair, suddenly deprived him of his office, saying: That he which would counterfeit his hair, was not to be thought a man of that worth or integrity, that he should be likely to keep his faith in all things. 15 Metellus Nepos having conceived great indignation and displeasure against Ci●ero, told him: That he had brought more men to their death by his testimony and bearing witness against them, than he had saved from death, by defending and pleading for them: whereunto he answered: Truly that argueth that my faith is much, and more greater than my eloquence. Of Hope. CHAP. 4. 1 HOpe and fear are the two tormentors of things to come. 2 Oftentimes do happen sooner things unexpected, than those which are hoped for. 3 Hope is the last solace and comfort of men that are in misery and adversity. 4 When fortune doth abandon us and deceive us in our first hopes: the things that are to come, do seem and appear unto us to be better, than the present. 5 Hope is the thing that doth nourish and feed false loves. 6 Like as by hope we are all saved: even so by hope are we to become truly and perfectly happy. 7 We ought to hope for all things: and to despair of nothing. 8 The hopes of those which are discreet and wise, are not vain: but those of unwise and imprudent men are light, void, and difficult. 9 Evil hopes may be compared to ill captains, who lead their followers in errors, yet with pleasures. 10 A woman without a man, & good hopes without pains and industry, can engender nothing that good is. 11 Neither aught a ship to trust to one anchor: nor the life of man ought to rely upon one simple hope. 12 It is good always to be of good courage: for peradventure to morrow will be better and more fortunate than the time past or present. 13 Hope is the dream of those that use watching. 14 Hope is a thing most common with all men: who when they have no other thing remaining, they do wholly and altogether rely upon hope. 15 Where the hope of a lover is exceeding great: there is the mind most desirous of luxuriousness. Of adulation and flattery. CHAP. 5. 1 THe world is grown to that corruption: that he that cannot flatter is either accounted envious, or reputed proud and arrogant. 2 We have a custom to please ourselves so much: that we desire to be praised even in that, the contrary whereof we do most commonly put in practice. 3 I had rather offend in telling the truth: then to please by flattering of any man. 4 Photion an Athenian Captain being required by Antipater to do a thing that was unjust, made him this answer: Thou canst not use me both as thy friend and thy flatterer. 5 Cato the elder suing for the office of Censorship in Rome, and seeing that many did curry favour and flatter with the people to obtain it, with an high & lofty voice, said unto them: that the people of Rome had as much need of a severe, speedy, and sharp Physician, as they had of a strong purgation. 6 The same Cato said: That those which were studious of things ridiculous: afterwards in matters of gravity and weighty importance, would grow so to demean themselves, as they would be mocked and derided of all men. 7 Where deceitful flattery & adulation is: there can never be any true friendship nor amity. 8 They which have gotten and make it a custom to flatter continually, are of no faith nor honesty. 9 Adulation is deadly, pestiferous, and deceitful. 10 If necessity should enforce a man to take his choice, he were better fall amongst crows then among flatterers. 11 Crates the Philosopher seeing a rich and wealthy young man accompanied with many flatterers, said unto him: O my youth, I am very sorry to see thee so solitary. 12 Shun as a thing most abominable, both the benevolence of flatterers, and the misfortunes of thy friends. 13 Remove far away from thee the audacious and bold speeches of flattering persons. 14 The wolves do resemble dogs: so do flatterers seem friends: but notwithstanding they desire things different. 15 Like as Actcon was torn in pieces by the dogs which himself had nourished: so are many destroyed by flatterers that have familiarity with them. 16 The hunters take Hares by hunting them with dogs: and many others do take foolish men with their false praises. 17 The flatterers are contemners of the poor: and live by soothing up and pleasing the minds of the rich: they laugh at men secretly & amongst themselves, though they have no occasion: they are free by fortune, and yet they make themselves villains and slaves by their own election. Of Ambition. CHAP. 6. 1 AMbition and favour do then most signorize, when they hide & conceal themselves under a kind of severity. 2 Ambition is easily maintained by old age. 3 It is most certain, that he which is covetous of glory, and desireth to be praised of the wicked, must of necessity himself be wicked. 4 It is not fit for men to become covetous of glory, in troubling themselves, and bearing envy one towards another. 5 Ambition teacheth men to become disloyal. 6 After ambition hath once gotten possession of the honours which it desireth, she beginneth to wax old. 7 Ambition is the bestial nurse of avarice. 8 The glory that is ambitious, doth many times work the ruin even of brethren. 9 The man that desireth superiority & power, doth hardly observe justice: and he which is covetous and greedy of glory, doth most easily fall into unjust actions. Of Envy. CHAP. 7. 1 NO man doth lightly envy him who useth his fortune modestly and gently: the envious do not bear envy so much to the persons of those whom they envy, as they do to the good things which are in them. 2 Wicked men do not so much rejoice at their own proper good fortunes: as they do at damage & discommodities of other men. 3 ●nuie is punished, not only with her own proper evils: but also by the good and welfare of strangers. 4 The common use of the envious, is to desire that there come no good unto any. 5 Envy is engendered of the superfluity of goods. 6 A great blot and stain of this age wherein we live, is that virtue is never without envy. 7 Bion the Philosopher seeing an envious man carry his head & countenance hanging down towards the ground, said: Either some great mischief is befallen to this man, or some great good to another. 8 No felicity is so modest as it can avoid the biting tooth of malignity. 9 It is a very troublesome and uneasy matter to eschew and avoid the eye of the envious. 10 This ought ever to be had by us in remembrance, that after glory ever ensueth envy. 11 Assuredly this vice of envy is very common in any great & free city: and envy doth always accompany glory. 12 Even as rust eateth out the iron: so doth envy consume the envious. 13 That envy which is secret & hidden, is more to be feared, then that which is open and manifest. 14 Envy will never yield to give renown unto them which are living. 15 When the affairs of another are most joyous, then is envy most sad and sorrowful. 16 Envy is the mistress of injustice: and it inciteth both the thought and the hand to ill and wicked actions. 17 Whosoever beareth envy to any good man and doing well, he may well say: That he is envious both to the whole commonwealth, and to himself also. 18 Scipio the African for fear of the envious, very advisedly forsook Rome, and went to dwell in a certain village, there to spend the rest of his life, and to give liberty to the envious to breathe their fill. Of covetousness, and covetous persons. CHAP. 8. 1 AVarice and covetousness do use to diminish and violate all offices, be they of never so great holiness or solemnity. 2 Avarice doth make both faith and bounty to decay. 3 Avarice and covetousness is not the vice of gold, but of man that useth gold ill and wickedly. 4 The days of that man must needs be long, that hateth and abhorreth covetousness. 5 Many things are lacking to poverty: but to avarice all things are wanting. 6 There be two things that do soon incite and provoke a man to villainous and base gain: that is to say, poverty and covetousness. 7 If there be any that possesseth many goods, and yet leadeth his life in anguish and trouble: certain it is that he will be the most unhappy of all men that ever were living or shall be. 8 Covetous persons do lead such a life as Flies, who are ever traveling, and busying themselves, as though they should live for ever. 9 I see many rich men that are hoorders and keepers of riches: but they are not masters of their money. 10 We were borne once: and it is not granted unto us to be borne twice: and as thou art not master of the day to morrow, so prolong not the time, and live as thou shouldest but live to day. 11 O than cursed hunger of gold, what perverse, infortunate, and unhappy mischiefs, dost thou bring into the minds of mortal men? 12 The study of the covetous person is only to gather and gain money: which no wise man ought to desire. 13 Out of the depth and bowels of the earth, hath God showed gold unto men▪ and they have made it the occasion of all mischiefs and wickedness 14 I may well say, that some men are so covetous, as if they were to live here for ever: and other some are so prodigal, as if they were to die instantly. 15 Man passeth away his days with vain cares, because he knoweth not, nor considereth what is the true end of having. 16 Wicked men are as covetous of a little gain as of a great. 17 Money to many men is more dear than either faith or honesty. Of Prodigality. CHAP. 9 1 SOme excusing the vice of prodigality, said: That in great abundance of wealth and riches it may well be used to whom Zeno the Philosopher answering, said: Truly then ought we aswell to pardon our Cooks, if (for having store and abundance of salt) they say that they have therefore made our meats too salt. 2 Diogenes the Philosopher demanding of one that was a prodigal spender, a piece of money which might be perhaps about some 150. pence, he said unto him: Wherefore dost thou ask of me so great a sum, whereas of others thou dost commonly beg but three small pence: to whom Diog●nes answered: Because I hope that of others I may ask again another time: but of thee I think never to have more. 3 Socrates the Philosopher seeing one without all reason, feasting all sorts of persons with the wealth which he had: Ill mayst thou perish (quoth he) who makest thy graces which should be virgins to be strumpets: noting that true bounty and liberality ought to be employed upon occasion of merit and virtue, and not confusedly. 4 Crates the Philosopher was wont to say: That the moneys of rich prodigal men were like unto figtrees planted upon the tops of high rocks and mountains: the fruits whereof no men could come to gather, but the crows and kites only did take and devour them. So the treasures of prodigal rich men were possessed and enjoyed only by bawds, harlots and flatterers. 5 Poverty is the torment of a luxurious life. 6 Prodigal persons do employ their money in things, by which they can leave, either a very short or no memory at all of themselves to posterities. 7 No man ought to marvel at those, who do spend their goods to make themselves more pleasing and agreeable to the multitude and common people. 8 The Emperor Nero had no other fruit of his riches and treasures, but only an excessive charge of expenses made by exceeding prodigality. 9 Many do cast away their goods and patrimony, in giving it without either judgement or reason: but what greater folly can there be, then to study and willingly to take care for the doing of that which thou canst not long endure and continue to do? Of a lying tongue, and boldness of speech. CHAP. 10. 1 PHiloxenus a man of great knowledge, being imprisoned by Denis the tyrant of Syracuse, for that he had dispraised or not commended certain verses which he had made: was on a time taken out of prison, and brought before the tyrant once again to hear and give his judgement of the same verses: being come and having heard them pronounced and read, he made haste to be gone away out of his presence: The tyrant ask him whither he went: Philoxenus answered: I go again to thy prison: noting that his verses were then as worthy to be misliked as before. 2 Diogenes was wont to say: that some dogs did bark against their enemies with purpose to bite them: but I (said he) do bark at my friends to the intent to purge and heal them of their ill deeds. 3 Hypocrates the Philosopher being persuaded by one to go seek out Xerxes the king of Persia, because he was a good king: he answered: I have not any thing to do with so good a patron 4 Thales the Philosopher being demanded, how far different lying was from truth, answered: As far as the eyes are distant from the ears. 5 Theophrastus the Orator being grown old and grey headed, and coming to Lacedaemon, thought to show himself as if he had been but young: for he delighted to hide the whiteness of his hairs with a certain dye or painting: and being there before the judges pleading a certain cause wherein he was retained: one Archidamus a man very free and liberal of his speech, happened (notwithstanding he was so disguised) to know him: who suddenly burst out into these words: But I pray what truth can you expect in this man's speech, who both within and without him doth carry nothing but lies and counterfeitings: and that not only in his mind, but even in his grey and aged head? 6 There cannot happen any greater mishap or infelicity to free men, then to be deprived of their liberty of speech. 7 Diogenes being blamed by a Greek, who told him: that albeit he praised and commended the Lacedæmonians more than any other people, yet he would not live with them nor near them: he answered him: That the Physician which is studious of health, had no reason to dwell amongst those which were healthful. 8 Zenon having a purpose to give an admonition to a certain young man whom he saw more desirous to be talking then to hear others, said unto him: O thou young man, I would wish thee to know, that nature hath given thee two ea●es, to the intent thou shouldst hear more than thou shouldest speak. 9 Antisthenes the Philosopher having made a certain long and tedious speech in the audience of certain persons, Plato said unto him: Thou knowest not Antisthenes, that the measure of man's speech ought not to be made by him that speaketh, but by them that give him the hearing. 10 Careon a man reputed a great babbler, came to Isocrates, and would needs be his auditor to learn eloquence: who demanded of him double wages. Careon suddenly asked him, what made him to demand double stipend? Isocrates answered: I ask one, because I must learn thee to speak: and I will have the other, because thou must learn also to hold thy peace. 11 Anaximenes being about to make a certain speech to an auditory: Theocritus said out all aloud: See how he is ready to power out a flood of words, whereas he hath not one drop of reason. 12 Lying is a thing most ready and prompt with those, who have accustomed often to do evil. 13 Lying and falsehood is not befitting nor seemly to good and virtuous persons. 14 Foolish men do account this a goodly treasure and an ornament to their tongues, that they hold themselves to have made a fair purchase, when they have spoken ill of good and honest men. 15 There is no one thing in us, wherein we are able to offend with more facility, than the tongue. 16 Speech is the image of the mind: therefore the temperance of the tongue and silence ought to be great: and men ought to use and employ their ears oftener than their tongues. 17 It is not good to be too prompt & forward in speaking: because many words & much speech is apparent sign of folly. 18 Some men in their speeches are so tedious, unprofitable, and importunate, that all whatsoever they speak seemeth to come from the mouth only, and not from the heart. 19 Cicero desired to hear one speak wisely without eloquence: rather than a long eloquent oration stuffed with nothing but vanity and folly. 20 The tongue ought to be always kept short, & especially in the time of repast. 21 We ought not much to trouble ourselves, nor care for the tongues of men: but we ought to have a care of our own conscience. 22 Dost thou not know it to be most true: that both God and men have lying in hatred and detestation? 23 Lying and falsehood cometh from persons of a servile and slavish nature: and truth proceedeth from free men. 24 It is most certain, that it is a much more pleasant thing to speak and utter matters of truth, then to give the hearing unto them. 25 Abundance of words and ignorance, do for the most part bear sway amongst men. Of Silence, and of speech spoken in time convenient. CHAP. 11. 1 XEnocrates having an use to dispose of all his deeds and actions by the several hours of the day: did ever use to employ one hour in silence. 2 I never repented me to have held my tongue, but I have oftentimes been sorry that I have spoken. 3 Do you think (ò you Athenians) that I do not well understand, how silence is a sure thing! 4 My son, it is a good and necessary thing for thee to be silent, & to use few words: for silence containeth in it many good things. 5 Silence is a gift without danger and peril. 6 A question was demanded by one on a time, why & upon what occasion the Lacedæmonians did use so great brevity in their language: whereunto Lycurgus made this answer: that brevity of speech is next unto silence. 7 We ought to have great regard, that we speak not things not fit and convenient: because that it is the office and duty of a man of small wisdom to speak and utter those things which ought to be kept secret. 8 A man ought to choose rather foolishly to roll and toss a stone up and down in vain, then to speak any one idle and vain word. 9 Solon being set at table with Periander the tyrant of Corinth, and not using any speech, was demanded of the tyrant, if his silence proceeded either through default of knowledge how to speak, or else of folly. Whereunto Solon gave him this present answer: That he is no fool that can be silent in a banquet. 10 Solon the Philosopher did admonish men to seal & shut up their words under silence: and that silence ought to be used and observed according to the fitness of the time & season. 11 Isocrates said: that there were two special times wherein it was lawful for any man to speak without reprehension: the one, when we speak of things which we know certainly and manifestly: the other, when we speak of things needful and necessary. In these two times only speech is better than silence: but at other time's silence is to be preferred before speech. 12 It is a rare virtue to know how and when to be silent. 13 It is a most miserable thing when a man is constrained perforce to keep secret those things which he would gladly and willingly utter and make known. Of Folly and imprudence. CHAP. 12. 1 IF any man do contrary to that good which is naturally in him: he ought to be called and accounted imprudent, foolish and unhappy. 2 I say, that they which use their bodies to exercise, and despise the mind, do no other thing but as it were carelessly neglect the things which are commanded, and travel themselves about doing of things not commanded. 3 I see that men do with great care seek for the things which appertain to this life: but they do not esteem and set by such as are profitable to live well and happily 4 Proteus (as the common saying is) did use often to change himself into many forms and shapes: so the ignorant man in every thing doth change and alter. 5 Theocritus seeing one that was a schoolmaster, to teach some erroneously in the nature of the Elements: he said unto him: Wherefore dost thou not teach Geometry? He answered him: I am not skilled in it. O good God (quoth Theocritus) how great is thy folly, that takest upon thee to teach, and canst hardly read! 6 Glory and riches without prudence, are possessions of no great assurance. 7 Bion being demanded what thing was folly, answered: That it is the hindrance of felicity. 8 They ought to be reputed & esteemed for little less than fools, who honour wicked men being rich, and despise such as are learned and men of virtue. 9 As the luxurious and intemperate persons, cannot be easily healed of their diseases: so cannot fools receive any medicine against their adversities. 10 Dascius said: That they which despise the study of good letters, for the exercise and gain of any mechanical art or trade: are like unto Penelope's wooers, who being rejected by the mistress, fell to lasciviousness with her maids. 11 Know you that there are two kinds of folly: the one is called frenzy and fury: the other is truly named ignorance & gross simplicity. 12 Strangers and pilgrims do often go astray out of their way: so the ill instructed, and men of gross understanding do go wandering in the way be it never so plain. 13 Even as corrupt wine is not desired in banquets: so the rude and ignorant person is not received in any good company. Of the knowledge of a man's self. CHAP. 13. 1 KIng Philip the father of Alexander the Great, having vanquished the Athenians at Choe●onca: albeit he knew himself to be proud enough, by reason of this great victory which he had gotten: yet following reason, he committed no insolency against the people whom he had conquered: but considering well with himself what was the force of felicity, and how difficult a thing it is for a man to temper and moderate himself in so glorious a victory, he advised himself that it was needful, and accordingly he took order, that one of the Pages of his chamber for his adverticement, should every morning rehearse unto him this sentence: and say: O Philip, remember that thou art a man. 2 Heraclitus the Philosopher even in his younger years was held for a very sage and wise man: only for that he confessed of himself, that he knew, he knew nothing. 3 Demon the Philosopher being demanded, when, and at what time he first began to be a Philosopher, he answered: When I began first to know myself. 4 One demanded of Theocritus, for what occasion he made no works? he answered: Because I cannot make such as I would: therefore such as I can, and am able to do, I will not. 5 It is affirmed by many, that this sentence: Know thyself: was the Proverb of the Philosopher Chilo: which thing he said was very difficult. 6 Socrates knowing that Alcibiades a goodly fair young man did grow proud, by reason of the great riches and livings which he possessed: he led him into a secret place of the city, where he showed him a table, wherein was painted a Map of the world: and willed him to see if he could there find the region of Athens their native country. And when Alcibiades had showed it him: Socrates then said unto him: See now if thou canst find there the place where thy lands and possessions do lie. Alcibiades said: I cannot see that they are here painted at all. Whereupon Socrates presently replied: what reason then hast thou to grow proud, by reason of those lands which do not appear in any part of the whole earth? 7 Seeing thou art borne a mortal man, thou oughtest to have remembrance of the common fortune: and if thou hadst been borne a king, yet thou oughtest to understand, that thou art mortal. 8 Things that are vain and empty, are easily blown up with the wind: and fools are soon puffed up with pride. 9 They that can talk well and according to reason, and cannot themselves hearken unto it: may be resembled unto haps, which yield a most pleasant sound and harmony unto others, but perceive no part thereof themselves. 10 Many men are defenders of their own faults, and sharp accusers of the offences of other men. 11 Whensoever we are disposed to mock another: let us first look into ourselves, and consider if we be inclined to the same vices: for one self-love doth hide many offences in us. Of friendship and friends. CHAP. 14. 1 OF all other things that wisdom hath invented for men to live well and happily: there is none greater, nor more goodly or pleasant then friendship. 2 He is to be reputed just, which maketh no reckoning of his own loss and hindrance, to the intent he may keep his friend. 3 That friendship that hath an end, was never to be accounted true friendship. 4 No man is friend unto a tyrant, but either for hope or for fear. 5 Friendship between men of equality is commonly stable: and amongst such there is never experience made of their forces. 6 One friend ought not to be entreated by another, when they demand any thing each of other. 7 This is true friendship, when both will one and the same thing: and both do not will one and the same thing. 8 Friends are esteemed to be the only refuge in poverty, and in all other calamities. 9 Perfect amity is between good men: and such as are like in virtue. 10 Friendship is an honest union of a perpetual good will. 11 Friendship is a kind of equality and semblance of persons: and the fruit of friends, is to love. 12 A new friend is not to be judged or tried in time of feasting or banqueting. 13 He committeth a great oversight, that thinketh to recommend himself unto his friends. 14 A friend ought to be embraced even to the death. 15 It is a shame for any man to abandon, and not to aid and succour his friend. 16 Every man knoweth, that he cannot be held a friend to honest and goodmen, who liveth so foolishly, as to make himself pleasing and acceptable unto wicked men. 17 It is better to have a good friend then great wealth and multitude of riches. 18 Friends ought to aid & help each other with many good deeds and benefits: to the intent their friendship may grow more firm and greater. Of Liberality and Magnificence. CHAP. 15. 1 THis cannot be said perfect liberality: when a man giveth more upon occasion of vain glory, then for true compassion and pity. 2 Liberality ought always to be forward and hasty: for this is the proper and true duty of him that giveth willingly, to give promptly and readily: and whosoever relieveth another in deferring him from day to day, he cannot be said to give liberally and with a good heart. 3 Artaxerxes king of Persia, was wont to say: that it was much more befitting and seemly for the royal majesty of a Prince, to give unto others, then to receive of others. 4 King Philip the father of Alexander, having conceived great grief for the death of Hipparchus, a man of Nigrepont: and one telling him, that he died not but in good time and of full age. Philip answered: truly he died too too soon: and so much the more too soon, because he had never received of me any kind of bounty, worthy of my good love & affection towards him. 5 Perillus one of the friends of Alexander, demanded of him a certain sum of money to marry a daughter which he had: to whom Alexander caused immediately to be delivered above fifty talents, which was a very great sum. Then said Perillus unto him. My Lord, ten talents will suffice: but Alexander answered: It is enough for thee to receive ten talents: but it is not enough for me to give so little. 6 Alexander the Great, having charged his Chamberlain to deliver to the Philosopher Anaxarcus so much money as he would demand of him: Sir (said the Chamberlain) he demandeth a hundred talents: whereunto Alexander answered: He doth well and like an honest man: for he knoweth that he hath a friend, and such a friend that can and will gladly bestow upon him as much gold as he will desire. 7 King Ptolemy did use to eat and drink very often in the house of his friends: and he never cared for the possession of any thing more than was for the necessity of life: and he would commonly say: that it was a more princely thing to make others rich then himself. 8 True liberality is to give unto their nearest and next friends. 9 Simon a famous captain of the Athenians, was a man of that bounty and liberality, that having many possessions and gardens in diverse places, he never set any to watch them, to hinder others from taking away the fruits that grew in them, but suffered every man to use them at his pleasure. 10 The Emperor Domitian, refused many a fair inheritance, which diverse rich men had left & bequeathed unto him. 11 I esteem that the most royal praise and commendation that can be given to any man, is to do good unto others, and to be liberal. 12 It is a very hard and difficult matter for a rich man to be liberal: because the liberal man doth not use to be much sparie: but is inclined plentifully to pour out and to depart with his riches. 13 Mark Anthony the Philosopher had nothing more in hatred & detestation then covetousness. Of Nobleness and magnanimity. CHAP. 16. 1 THe same Anthony being reproached by a fife-player, that he was not borne of noble blood, made him this answer: I am therefore the more worthy to be commended, because the nobility of my lineage beginneth with me. 2 Beauty or comeliness of countenance, and moderation of mind are two things that do principally and especially belong to noble and men of honest reputation: and those two qualities have need also of force & strength to be joined with them. As for other delicacies and lascivities, they have a good grace in herbs and flowers. 3 Anachar●is the Philosopher being cast in the teeth as with a matter of ignominy or infamy: That he was a Scythian or Tartarian borne, answered: certainly I do not live according to the custom and fashion of the Tartarians. 4 Socrates being demanded what was nobility? answered: It is a temperance both of soul and of body. 5 As we do not therefore judge bread to be good, because the corn grew in a fair field, unless the same be leavened and baked with great labour and travel: so do we not esteem any man noble, albeit he be borne of a noble family, unless he be noble by virtue and honest conditions. 6 The man that is magnanimous and of a great spirit, doth continually carry himself upright under any burden be it never so puissant: and nothing doth happen displeasing unto him be it never so difficult and hard to be borne: for he knoweth his own forces, and with virtue he vanquisheth fortune. 7 The nobility of another's blood doth not make thee noble, if thou do not purchase thy nobility of and by thyself, and thy own virtue. 8 Nobility ought not to be measured and considered according to blood, but according to the customs usually observed. 9 We do not say that any man is good, in regard of the nobility of his birth: but for the excellency of his virtue. 10 True nobility dependeth of virtue, and all other things are of fortune. 11 The noble and courageous heart hath this property, to be always doing of things honest and virtuous: and you shall never see any man of an high and great spirit to delight in small and base things, or in such as are dishonest. 12 What availeth it any man to be of a noble lineage, and to be polluted with vices? And what hurteth it a man to be issued of a poor house, if he be adorned and beautified with virtuous qualities? 13 True nobility is to rely upon a man's own proper virtues, and not upon those of another. 14 Magnanimity and greatness of courage, is as a certain ornament of all virtues. 15 That man only is to be called and accounted a man of a great spirit and magnanimity, who both is and esteemeth himself worthy of great things: and he which in his actions doth not carry himself according to the power and ability of his dignity, is reputed a simple and a foolish person. 16 There be four sorts of nobility or gentry: the first is, of those who are borne of good and honest parents: the second, is of those whose parents have been Princes and great personages: the third is of them, whose ancestors have been renowned and famous: the fourth and most commendable of all is: when a man is excellent by his own proper virtue, his own industry, and haughtiness of courage. Of Bounty and humanity. CHAP. 17. 1 IT was said by Lycurgus of Lacedemonia: that victory was gotten by riches, and bounty by the perseverance of good customs. 2 Aristippus the Philosopher being demanded, what thing in this life was most worthy of admiration? answered: that it was man: provided always that he were such a one as were good and modest. 3 Scipio the African observing the admonitions of Polybius, during his whole life, would never lightly depart or leave any place where he came, but he would first purchase himself some one or other for his friend. 4 Alexander the Great having sent for a present an hundred talents to Photion of Athens, was demanded by those which carried the silver: that seeing there was so great number of Athenians besides him, why he should give unto Photion only so great a sum of money? Alexander answered: because I do not hold nor judge any other Athenian so good and just a man as Photion. 5 Themistocles in setting to open and public sale a certain piece of inheritance, to him that would give most, said unto the Crier: Let it be cried, that it hath good neighbours dwelling round about it. 6 The Orator Demosthenes making an Oration unto the Senate, and seeing Photion coming a far off, said: Behold the hatchet, and the sharp cutting sword of my speech cometh here at hand: by which kind of speech, he meant that the force of speech hath no such effect and puissance, as the excellency of good and virtuous conditions. 7 They who do accustom themselves to good fashions, their life commonly is well fashioned and ordered. 8 It is a most assured sign and prognostication, that that city will quickly run to ruin, wherein the good are not known nor discerned from the wicked. 9 It is requisite that the good be stirred up to virtue by praise and rewards, and the wicked by correction and punishment: and they that will not be reform, aught to be driven into exile. 10 It is a thing very unfit and inconvenient for a man to carry goodness in his mouth, and none at all in his heart. 11 As it is a great fault and folly for a man to recite things that are another man's, and to usurp them for his own: so it is a good thing and a token of humanity, to make their names known and manifest by whom a man cometh to learning and knowledge. 12 julius Caesar was wont to forget nothing more soon and readily, than the injuries which he had received. 13 No man can be good by the will and pleasure of another, but only of his own will and disposition. 14 Titus Vespasian being crowned King of jerusalem by the people, said: That he was not worthy of so great honour, because it was not he that had gotten that victory, but that God had favoured him against the jews. 15 Octavian Augustus would never recommend his children to the people: but only in using these words: uz. If they deserve well. 16 There be three sorts of humanity: the first, when one saluteth others courteously: the second, when one aideth those which are in misery, and which have lost their goods by ill fortune: the third: when men do frankly of their own freewils make banquets, and feast their friends and acquaintance. 17 A certain man came to tell Octavian, that Aemilius Elian spoke very ill of his uncle julius Caesar: to whom Augustus answered: I would wish that thou make good proof of that which thou sayest: for I will make Aemilius Elian to know, that I have a tongue left me. 18 Cecilius Metellus a Senator, was a great enemy to Scipio African as long as he lived: howbeit, when he understood of the death of Scipio, he grew very sorrowful, and commanded his sons presently to go and help to carry the corpse of so worthy a parsonage to the sepulture: using these or the like speeches: I yield infinite thanks to the immortal Gods for the love which I have to Rome, that it is thus happened: that Scipio the African was not born in another nation. 19 It is in our own power to be either good or evil. 20 Courtesy and fair behaviour is a mean to appease wrath. 21 Humanity amongst men is a strong bond, & he which breaketh it, is a most wicked man and a murderer. 22 The office of humanity is to relieve men in time of necessity and peril. 23 The sovereign good of a man, is life eternal: and the sovereign and chiefest ill of man is death everlasting. Of Good deeds and honour. CHAP. 18. 1 IN doing good to good men: it seemeth, that this is not to give but to receive. 2 He which receiveth any good turn, especially of one that is his servant, the which he maketh any reckoning of: let him regard not of whom he receiveth it, but what it is which he hath received. 3 It behoveth each man to be forward to do good unto another: & to have a care also that such favour be not concealed. 4 When mortal men become benefactors, they imitate the gods. 5 Benefits received by importunate requests, are little or nothing worth. 6 It is no benefit to give a man that hath no need nor necessity. 7 To give more honour to a man than he deserveth, is to make way to fools both to perceive and to think ill. 8 In my opinion it is an honourable action, to accuse the wicked, & to defend the good. 9 Honour ought to be gotten by virtue, and not by deceit: for the one is the office of wicked and lewd persons, and the other of good and honest men. 10 Conon the Athenian being sent Ambassador by Pharnabazus, to the king Artaxerxes, was counseled by Chiliarchus, that when he should come unto his presence, he ought to incline and prostrate himself before him: to whom Conon answered: It will not grieve me to do that honour unto the king which thou advisest me, but I doubt lest I shall dishonour my country in so doing: because the city wherein I was borne, is such a place, as it hath used to rule and command over all other cities. 11 It is the part and duty of a friend to do good, especially to those that stand in need of it: and that before they require and ask it: because both to the one and to the other, it will then be a thing both more honest, and more pleasing and acceptable. 12 There is no doubt but that rare virtue cannot have too much honour and reverence done unto it. Of Exercise and industry. CHAP. 19 1 HE which hath begun to purchase himself praise and commendation with glory, aught to take great pain and travel to continue it: for in truth sloth and negligence do use to bring forth at the first a kind of pleasure and delight, but the end thereof is grief & sorrow. 2 Labour and travel by use and custom, cometh to be more easy, light, and less burdensome. 3 There are many more men that grow and become good by exercise, then by nature. 4 Cuus king of the Persians, did not love that glory for which he had not first endured labour and travel: and he never dined nor supped, except he had first by some vehement labour even wearied himself. 5 Pythagoras said: that art without exercise is nothing: and that exercise without art likewise is nothing. 6 Demosthenes being demanded by what means he became more excellent than others in the art of eloquence, answered: In consuming more oil than wine. 7 Demades the Orator being demanded: who was his schoolmaster, answered: The Parliament of Athens: showing that experience is more noble and of more worth than all discipline. 8 Denis the tyrant having entertained a Cook out of the country of Laconia: and supping of a certain broth which he had prepared for him, cast away from him the dish immediately, and demanded of him what should make the Laconians to delight in eating such a kind of pottage the same being so sharp and without any pleasant taste? The Cook answered him: Sir, this broth hath not that kind of taste which the broth of the Laconians is accustomed to have, and that is the matter that you think it so unsavoury. Denis replied: why what taste then have their broths? Certes sir, (said the Cook) before they ever use to sit down to meat, they use first to exercise the body. 9 Continual exercise surmounteth the ensignements and instructions of all schoolmasters. 10 No man ought to labour to make himself eloquent by the good of another. 11 Exercise is the most artificial and best mistress of eloquence: & to learn to speak well. 12 Exercise in youth is a great aid and furtherance to any man. Of Wrath and anger. CHAP. 20. 1 PLato said unto a servant of his: Thou mayest thank God, for that if I had not been angry, thou hadst surely felt the punishment of thy misdeeds. 2 The Philosopher Naucrates did resemble angry men unto a lamp, which if the oil therein be too much and over abundant, will yield little or no light, or rather putteth out the flame. 3 It must be of necessity, that all things which angry men do, must needs be full of blindness and necessity: because it is no easy matter for a man troubled with anger, to have the true use of reason: and whatsoever is without reason is without art. It behoveth us therefore to take reason as our guide in all our actions, and to remove wrath and anger utterly from us. 4 Wrath is the enemy of counsel: and victory, naturally is proud. 5 Wrath is commendable, when the occasion is just. 6 Anger is an evil desire of revenge. 7 Darius king of Persia, being very angry, for that he was vanquished of the Athenians by fraud, commanded one of his servants, that as often as he should see him sit down at meals, he should use these words unto him: Sir, remember the Athenians. 8 Anger is no infirmity: nor yet to be offended: but for a man to persever in his anger, that is an infirmity. 9 If a man subject to wrath and anger, have any power of command, or imperial authority, he will soon bring all things to destruction: he will fall to bloodshedding, overthrowing of cities, murdering of people, and making whole Provinces and countries solitary and desert. 10 That man that can dispute or discourse well, aught to speak without choler. 11 Certainly they are much to be blamed, who are not moved with anger in such things as are requisite, and when necessity and occasion requireth it. 12 It is a goodly thing for a man to conquer his anger and wrathful passions. 13 There is nothing that maketh a more inclining to anger, then delicate nourishment full of niceness and flattery: for it is an usual thing with prosperity to nourish choler and wrathfulness. 14 It is a more difficult thing (said Heraclitus) to strive and contend against luxuriousness and lasciviousness, then against wrath and anger. Of Patience. CHAP. 21. 1 DEmosth●nes said unto one that used him reproachfully: My friend, I list not enter into this contention with thee, wherein the vanquished is better than the vanquisher. 2 Plato being grossly injuried by one with most vile terms, said unto him: Thou speakest ill, because thou hast not yet learned to speak well. 3 Aristippus the Philosopher being abused by a fellow with most opprobrious speeches, said thus unto him: Thou art a master of ill speaking, and I of ill hearing. 4 Euripides seeing two men reviling each other with injurious terms, said: He of you which abstaineth most from villainous & lewd speeches, is to be held the most sage and wisest of the two. 5 That man must needs be reputed of the greatest and best courage, who can rather endure and bear out an unhappy and miserable life, then shun and avoid it. 6 Archilocus said: That patience is the invention of the Gods. 7 Denis the tyrant being exiled for his tyranny, was demanded, wherein Plato & his Philosophy had benefited him. He answered: They have taught me quietly and with a patient spirit, to bear and endure the change and mutability of fortune. 8 That body which is accustomed to patience, will never quit or forsake any place for any pain or travel whatsoever. 9 He is to be esteemed patient and valiant, who is not easily drawn to be tender and delicate in the time of his prosperity. 10 The Philosopher Chilon, seeing one that was very pensive by reason of some misfortune that had befallen him, and that in more unfit & unseemly sort than was convenient, he said unto him: Assutedly if thou knewest the misfortunes of all other men, thou wouldst not bear thine own adversity so impatiently. 11 Pittacus the Philosopher said: That the office of a wise man was to take to himself good advice and counsel, to the end no evil might befall and happen unto him: and if it did afterwards hap that any misfortune did betide him, then to bear it courageously and patiently. 12 Socrates being in a disputation, and having in the midst of his discourse heard tidings of the death of his son, was not any thing at all therewith moved: but after that his disputation was ended, he then said unto those which were with him: Come on, let us now go and accompany the corpse of my son Sophronison to his funerals. 13 Democritus said: That it was a notable good thing, to know how to provide a remedy for calamity. 14 Xantippe the wife of Socrates was wont to say: That albeit many changes and variable chances did daily trouble and perplex the whole city of Athens: yet she never saw the countenance of her husband Socrates for any matter ever changed or troubled: but that he continued still one and the self same man in all fortunes. And indeed Socrates did so frame his mind, that he always bore his visage in one sort, as well in adversity as prosperity. 15 As Xenophon was sacrificing in the city of Mantinaea. there came a missenger to bring him tidings how his son Grillus was dead: upon the receipt of which news, he presently took the crown from off his head without further interrupting of the sacrifice. But the messenger having added this unto his tale, that his son died victoriously, he took up the crown & set it again upon his head, & so went on with the finishing of his sacrifice. Of the praise of riches. CHAP. 22. 1 THe Poet Simonides being demanded, which of these two things he had rather choose, either riches or wisdom: answered. I cannot tell whether: but certain it is, that I see wise men ever attending about the gates of rich men. 2 It is a thing most requisite & necessary for a man to have money: without which it is impossible to do or effect any thing with opportunity, or in time convenient. 3 Money amongst mortal men is as the blood and the soul of a man: and he which hath it not, is as one that walketh dead amongst the living. 4 Only gold and riches establisheth customs and manners: maketh and giveth beauty, nobility, friendship, and all other things whatsoever. 5 Ha father, speak not to me of gentry or nobility, for it relieth altogether upon wealth and riches: give me my house stored with gold: and if I were left a slain, I shall then soon become and be reputed noble. 6 Money is it that findeth friends, and bringeth men into favour and dignity near about Princes. 7 Riches are the sure friends: but they which are commonly reputed for friends, do soon forsake him which is poor. 8 Great riches are to be bestowed upon friends. 9 I see it is an ordinary humour in women, to take pleasure in riches and jewels. 10 Apollonius of Thianea said unto Denis the tyrant: Thou shalt be sure to employ thy riches very well, and in better sort than all other kings use to do, if thou bestow them upon the poor and needy. 11 Riches do hurt exceedingly, except the possessor of them use them well and rightly. Riches dispraised & condemned. CHAP. 23. 1 THe common Proverhe is: that a man should not put a knife into a child's hand: and I say, that thou shouldst neither give him knife nor yet riches. 2 Esteem not of those men, whose hearts are wholly set upon the riches which they possess: because not knowing how to use them, they are to be held like unto those men that have a fair and goodly horse, but know not how to ride nor manage him. 3 Riches are most commonly made the ministers and instruments of vices rather than of virtues: and they entice and allure young persons to foolish voluptuousness. 4 The Poet Anacreon having had five talents bestowed upon him by the tyrant Polycrates: & for two nights after having been very sad & pensive, & not able to sleep or take his rest, carried him back again his five talents, saying unto him: this money is not to be valued or prized at so high a rate: as that for the same, I should suffer myself to be disquieted with continual care and pensiveness. 5 It is a very hard thing naturally for a man to refrain and bridle his appetites but if it happen to be accompanied with abundance of wealth and riches, then is the appetite utterly untameable. 6 Bion the Philosopher said; that it was a thing merely ridiculous, for a man to set his study and desire upon riches which are given and gotten only by fortune, by miserable sparing and pinching, and by wretched covetousness: and are soon spent & dispersed by bounty. 7 Diogenes was wont to say: that it was almost impossible for virtue to inhabit or dwell in that city or house where riches were abounding. 8 Pythagoras said: that men cannot easily rain nor hold in an horse without a bridle: nor rule riches without great prudence. 9 Pla●o being demanded what things a man most needed in this life, answered: First, to be free from treachery: that he come not to be murdered by treason: and next, that he be not in too great neediness and necessity of things necessary. 10 Riches do commonly seduce and draw a man out of the right way. 11 He that putteth his trust in his riches, is in the high way to ruin and destruction. 12 As riches are but impediments to those that are wicked: so to good men they give an aid and assistance to their virtues. 13 It is most certain, that it is impossible for any man to be excellent both in riches and in goodness. 14 Rich men are called moneyed men: but if they be covetous, they are poor in their thoughts: and so likewise the poor are named needy persons and indigent: but inwardly they are rich, (if they be contented.) 15 The Cynic Philosophers did altogether despise vain glory, nobility and riches. 16 Riches are the possessions of fortune. 17 The life of rich men is very miserable. 18 Excess and over great abundance of riches, are as the rudders of great ships put to small barks, which cannot well stir and guide them. 19 Riches are the occasions of all kinds of mischiefs. 20 Amongst many men, they who do abound in wealth and riches, are held and reckoned for honest and good men. Of Laws and customs. CHAP. 24. 1 THe peoples of Tartary do use to eat for three whole days together: and are in all things obedient to their wives. And they never suffer any of their daughters to be married, except she have first stain with her own hand, one of their enemies. 2 The Licians do honour their women more than their men: and they take their surnames of the mother and not of the father: and they leave their daughters to be their heirs and the inheritors of their lands and not their sons. 3 The kings of Persia before they do sacrifice to their gods, do use to dispute of religion: before they drink, they argue of temperance: & before they go to the wars, they dispute of their strength and forces. 4 The Atlantic peoples of Libya, amongst all their daughters do esteem of her best, that keepeth her virginity longest. 5 The Autyles a people of Lybia in times of war do use to fight by night, and in the day they do make truce and an abstinence from wars. 6 The Mirines a people of Licia in the act of generation do use their women in common: their children for five years are nourished in common, and after in the sixth year they put all their children of that age together: and then they compare the children with the men; and that man to whom any child is most like in resemblance, hath that given unto him to bring up as his own. 7 The laws command: That men accustomed to wickedness and viciousness should be cut off, without being spared or concealed: and that they which are attainted & convinced as guilty of any crime, should never be let go without punishment. 8 Those laws which grow and arise of customs, are much stronger than those that are made by learning and civil prudence. 9 As man is the best of all creatures using laws and justice: so is man the worst of all creatures when he swerveth from law and justice. 10 The law is the Queen of all creatures, both mortal & immortal. 11 To a wise man God is a law: but to a fool his own appetite. 12 I see that the ruin of that city is at hand, wherein the laws have not the command over the magistrate: but the magistrate ruleth over the laws. 13 Pausanias a captain of Athens, being demanded by one: wherefore certain ancient laws remaining in force amongst them, were not abrogated and discontinued? answered: It is necessary that the laws should bear rule over men, and not men over the laws. 14 They which have too many laws, and too many penalties and punishments, by mere constraint must become wicked. 15 The true laws are those that bring forth honest things, and not abundance of gain and riches. 16 The fear of the laws doth not hide the wickedness of offenders: but defendeth them from licentiousness and liberty of doing ill. 17 Laws were ordained, to the intent the audacious actions of men might be restrained: and that innocency might live secure and in assurance amongst the vicious and wicked. 18 The law is nothing else then a rule of right or reason, derived from the divinity of the Gods: which commandeth that which is good and honest, and defendeth the contrary. 19 Solon said: That the laws were like unto Spider's webs: because commonly by the extremity and severity of laws, the poorer and weaker sort of men are entrapped & brought to punishment, but the rich and mighty men do break through them uncontrolled. Of Renown and glory. CHAP. 25. 1 Renown commonly hath more fame than defame. 2 A Prince ought to be bred & brought up in glory. 3 Glory despised, by time cometh to be greater. 4 All sorts of men are drawn in with the desire and study of glory: and therefore every good man is guided by glory. 5 Democritus a most excellent Philosopher, did glory in that he came to Athens unknown of any person. 6 Alexander the Great said: If I were Parmenio, I had rather have wealth then glory: but now as I am, I know myself to be a king and not a Merchant. 7 Many men fear their renown: but few or none fear their conscience. 8 I have learned to be afraid of that renown which is dishonest and shameful. 9 Of all human things that are voluble and subject to inconstancy: there is none more unstable than renown and glory. 10 Diogenes the Philosopher said: That nobility and glory were a coverture for malice. 11 When as Appius Claudius the competitor of Scipio African, did commend himself, for that he could salute all the romans by their names: Scipio said unto him: my care hath always been to be known of all men, rather than to know any man. Of a short life and sickly. CHAP. 26. 1 ARistotle being demanded what man was? answered: he is the example of sickness: the pray of time: the scorn and play of fortune: the image of ruin: the balance of envy and calamity: and for the rest he is nothing but phlegm and choler. 2 Simonides the Poet being demanded how long he had lived: answered: A very little time, but many years. 3 The Philosopher Zenon said: That there is nothing whereof we are so poor as of time. The life of man is but short: but art to heal the maladies and diseases of the body, is longer and much more than man can attain unto. 4 Socrates said: that he thought the gods, in regarding & beholding our vain studies and desires, could not but laugh continually. 5 All our life is uncertain & without conjecture, as that which goeth on wandering without any faith or constancy, and with vain hopes in idle words, it feedeth the thoughts and cogitations of men. No man knoweth what will hap in time to come: howbeit God governeth all mortal men in the midst of all perils and dangers: and many times on the contrary, he bloweth upon us a strong wind or tempest of adversity. 6 Albeit this life be full of troubles and miseries, nevertheless it is greedily desired of all men. 7 Life is good, if a man live virtuously: but it is evil if it be accompanied with wickedness. 8 In the Isle of Taprobana it is said, that men live without grief. 9 If thou knowest how to use thy life well, it will be of long continuance. 10 Oh how late is that hour, for a man then to begin to live well, when he must of necessity die and depart out of this life! 11 The life of man is frail and short. 12 That life is pleasant which is led in honesty. 13 A quiet and peaceable life ought to be preferred before all other things. 14 A man's care and study aught to be, how he may pass his life time in joy and contentment. 15 Without joy and love this life of ours is bitter and uncomfortable. 16 The torments of this life are of diverse sorts. 17 A short life cutteth a man off from long hopes. 18 Not he which liveth long, but he that liveth justly and virtuously, is worthy to be honoured and commended, notwithstanding that he live but a short and small time. Of Poverty despised. CHAP. 27. 1 A Man hath no greater enemy than poverty: the poor man is fearful in every thing. 2 Diogenes being reproached by one because of his poverty, answered him, saying: O wretch, thou didst never see any man exercise tyranny for poverty: but many tyrants do it to get wealth and riches. 3 If thou do not desire much and many things: that little which thou hast will seem much unto thee. 4 After that poverty became once to be held in contempt, and to be accounted a thing disgracious amongst men, riches & wealth have ever since been sought of men by all kind of wickedness and mischiefs 5 Poverty is content to satisfy the demand of desire. 6 There is no man living which is borne rich: but he may well be accounted great, who in the midst of his riches doth show himself to be poor. 7 Nature desireth and is contented with a very little, but the fancy and opinion of man coveteth much. 8 Honest poverty is a joyful and pleasant thing. 9 He is not poor that possesseth small wealth: but he which desireth r much. Of Poverty commended. CHAP. 28. 1 ARistides, Photion, and Socrates Athenians, Epaminondas also and Pelopidas Thebans, all of them most famous and renowned persons, were very poor men: and yet they were better, more honest and just men than any other of the several nations and countries where they lived. 2 Diogenes being upbraided by one that he was poor, answered: I never saw any man tormented for his poverty: but I have seen many punished for their vices. 3 To be poor by nature is no shame unto a man: but we hate to see any man made poor by any evil or unhappy occasion. 4 There is one thing only for which poverty ought to be beloved: because that maketh show and trial of whom thou art beloved. Of Beauty. CHAP. 29. 1 THere is no man be he never so beautiful and of an excellent spirit, that can therefore boast or vaunt of himself: for in a very short time he looseth the flower of all his pride. 2 The Philosopher Diogenes did use to call those harlots and strumpets which were fair and beautiful, by the name and title of queens: because men held them in no less reverence than queens: and most men were ready to do whatsoever they commanded them. 3 It is a most pleasant and joyful thing to regard and behold beautiful persons: but to touch and handle them is very danngerous. 4 Fire doth burn only near at hand: but beautiful faces, be they never so far off, do inflame and burn men. 5 Beauty being natural & without art, is much more pleasing and delightful. 6 Beauty is a very frail thing: and is soon diminished by time. 7 That beauty is passing rare, which is without any fault or defect. 8 Beauty ought not to be adjudged by night. 9 Beauty unto many hath been the cause of extreme damage. 10 Beauty only hath this good fortune, that above all other things it is exceeding glorious and amiable. 11 Aristotle said: That in one recommendation, beauty had more force and valour, than all the letters missive of the world. Of Audaciousnnesse, or audacity. CHAP. 30. 1 Fly infamy sooner than any danger whatsoever: for certainly it becometh none but cowards to be fearful and timorous. 2 Audacity doth far surpass the mea●u●e of all forces. 3 A●●hida●us a captain of the Lacedæmonians, seeing his son combat most obstinately against the Athenians, said unto him. Either add more strength to thy forces, or leave thy audacity. 4 Strength with prudence doth much profit and help any man: but without it the same is very hurtful. 5 In things of great danger, hardiness and audacity begun with reason, is highly to be commended: because it is most certain that this is the true fortitude: but fierceness without reason is to be held no other than mere temerity. 6 It seemeth that the audacious person is arrogant and a dissembler of his force. 7 Audacious persons are headlong before time of peril▪ and when they are near danger, they turn their backs. 8 When strength entereth into actions that are perilous without an honest occasion, it is called temerity. 9 In these days, it is lawful to use audacity in stead of wisdom and prudence. Of Piety and Clemency. CHAP. 31. 1 Piety in my judgement is the foundation of all virtue. 2 This is true clemency, when one pardoneth the life of another as his own proper life. 3 There is nothing more commendable than clemency: nor is there any thing more worthy of a great and noble man, then to be soon appeased. 4 Lucius Paulus a captain of the Romans, having taken Perseus' king of Macedon, and entertaining this his prisoner with great humanity, he said unto him: If it be an honour for a man to suppress and subdue his enemy, it is no less praise worthy to have compassion of him that is fallen into misfortune. 5 God keepeth the good & virtuous man from all evil & mishap: the only good thing that can be in man is piety and religion. 6 Piety is the true knowledge of God. 7 They which have written of piety, have given the first place unto the burying of the dead. 8 Clemency is not so fit and convenient to any, as to kings and Princes. 9 Piety was never yet rewarded with any punishment. Of Liberty and servitude. CHAP. 32. 1 Whosoever accompanieth with a tyrant, although he be in liberty, yet he is his servant. 2 Liberty ought not to be lost without loss of life. 3 All kind of servitude is miserable, but that especially is intolerable, when a man is enforced to serve one that is dishonest and vicious. 4 It is fitter for any man to rejoice when he hath done any good service, & hath performed the part of a good servant: then when he hath played the part of a great master and commander. 5 He serveth honestly, who giveth place unto time. 6 If any man have found a servant that is willing and diligent, he can never have a better or more precious treasure. 7 There cannot be a heavier charge, then for a man to have a servant which will take upon him to know more than appertaineth unto him: and there canno● be a worse thing or more unprofitable, in any house, than such a one. 8 A certain Spartan said: We only of all the Grecians have learned to be truly free, and not to be subject to any. 9 Caesar desired to be despised, and to have nothing of himself, to the intent his soldiers might be frank and free. 10 It is better to live free with a little out of fear, then to be in servitude with much & great abundance. Of Ignorance. CHAP. 33. 1 IT is a sign of great folly for a man to blame those things which he understandeth not. 2 They may well be reputed for ignorant persons, who condemn things they know not, notwithstanding they deserve to be abhorred. 3 It is a very unjust and unseemly thing, that ignorant persons should be preferred before those that are skilful masters in any faculty: or new men before the old and ancient: or fools before those that be wise and learned. 4 It is a matter worthy to be considered● what and how great a mischief ignorance is unto men: it being so, that by the same, the faults which we do are concealed and kept from us. 5 It is better to be a beggar than to be ignorant. 6 Ignorance and too much abundance of speech are faults that have dominion over the most part of men. 7 Ignorant persons commonly do live viciously: the life of which men is their death. 8 The Poet Ausonius did make a mock and a jest of the ignorant Philomuso, who used to buy many books, because he would be thought to be learned. 9 Catullus said: that many did use to buy books to their great charge and expenses, although they knew little or nothing at all. Of Doctrine and a good spirit. CHAP. 34. 1 IN my judgement it is not too late for any of what age soever, to learn that which is necessary. 2 Choose thee such a master, at whom thou mayst take more occasion of admiration by seeing, then by hearing of him. 3 Honourable actions and customs are not so much gotten to man by nature, as by doctrine and learning. 4 Who can endure to see a rich man placed in the seat of honour and dignity? and that one which is more honest and of greater wisdom, should be despised and contemned? 5 In very truth, there is nothing more divine, and whereof a man ought to take counsel sooner than of his own learning, and by his friends. 6 Certainly the spirit of a man cannot devise to make any artificial workmanship perfect without doctrine: neither can doctrine come to perfection, without a good spirit. 7 Oh how often are the most excellent spirits concealed in secret, and remain unknown! 8 Even as the health is the preservation of the body: so is doctrine the safeguard of the soul. 9 A good spirit may well be hidden under any skin whatsoever. 10 Alexander desired to surmount and excel all others rather in knowledge and learning, then by numbers of soldiers and men at arms. 11 Many men of most excellent wisdom and knowledge, have been of this mind: that learning and the study of good letters was the only remedy against all adversities. 12 Men who are of a subtle and crafty spirit, are to be feared and mistrusted. 13 The spirits and minds of men generally are intentive to the getting and heaping of riches. 14 Those men who are of an excellent and extraordinary spirit, for the most part are continually blamed. 15 Learned men do live ever. 16 Desire only to please them that are learned, and care not for the vulgar and common sort. 17 To noble spirits, commonly short life is incident. 18 It is seldom seen, that learned men are overpestered with multitude of affairs. 19 Propertius said: that there was no such excellency as to be made famous and renowned by the poems and verses of Poets, for that the goods of the mind are perpetual, and continue for ever. 20 Man getteth wisdom and prudence by a good spirit, and understanding, and not by age. 21 Plato Museus, Melampus, Eudoxus, Lycurgus, Solon, Orpheus, Homer, Pythagoras and Democritus, being all men of excellent skill and science, yet went into Egypt to increase their knowledge and learning. 22 Socrates admonished all such as have a desire to get fame and renown: that they never come to have enmity or contention with the learned, because men of learning and knowledge have a great power both on the one part and the other. 23 Octavian Augustus by all means possible that he could devise, did favour the learned and ingenious men of his time. Of Abstinency and Continence. CHAP. 35. 1 I Hold that they only are troublesome and tedious to our ears, who fall into the praise and commendation of voluptuous pleasures. 2 The Ambassadors of the Samnites being come with great treasure to the camp of the Romans, and purposing to make a present thereof, unto Fabritius: he suddenly laid his hands on his ears, on his eyes, on his nostrils, on his mouth, on his throat, and on his belly, and said unto them: As long as I can strive and get the mastery over all these my members which I have touched, I will never have need of any thing that may be an ornament unto me. 3 Alexander the great having taken the daughters of Darius' king of Persia: and so likewise Scipio the African having in his possession the daughter of his enemy, neither of them would take the pain to go and see them, judging it to be a thing dishonourable and nothing seemly for them, who were the conquerors of their enemies, to be in any sort subjecteth unto those, whom they had conquered and taken captives. 4 The continency of Alexander the Great was such, as he would never be drawn by constraint to see any woman, but he ever showed himself most haughty towards such as were fairest and most beautiful: but to all others he was exceeding full of courtesy and humanity. 5 Amongst domestical things, continency deserveth the chiefest commendation: and amongst public things, dignity and estimation. 6 Continency sustaineth and de●fendeth all the virtues of the mind: as a most firm foundation and underprop of the rest of the edifices. 7 He that passeth measure in drinking, is no more master of his thoughts nor of his tongue: and without shame he speaketh of all dishonest things and such as are unseemly: and of a man he becometh a child. 8 The gold-finers make a trial of the goodness of gold and silver by the fire: but wine manifesteth the thoughts of a man, be he never so prudent. 9 A ship, a coach or any other exercise governed by a drunken man suddenly runneth to ruin and perdition. 10 It is a thing of exceeding great difficulty for a man to conceal and hide his ignorance: but much more difficult is it for a man to conceal any thing when he hath drunk well. 11 Socrates said: that true continency, was to shun and avoid the pleasures of the body. 12 Pericles a noble captain of Athens, when Sophocles the Poet showed unto him a very fair young boy, said unto him: O Sophocles, it is very fit and convenient for a modest and temperate captain, that not only his hands, but his eyes also should be continent. 13 Hieron the tyrant having heard Epicarmus the comical Poet use some dishonest and lascivious words in the presence of his wife condemned him in a cerraine fine for his punishment. 14 Philon of Thebes being disposed to give certain things unto Philip the father of Alexander, who had conquered the city of Thebes: he said unto him: I pray thee do not deprive me of the glory and honour of my conquest: for by thy benefit and courtesy which thou offerest me, thou wouldst make me to be not as a Conqueror, but as one rather overcome and conquered. 15 Cato the elder making an oration against the prodigality and superfluous expenses of the Romans, said, that it was no easy matter for a man to use speech against the belly which was without ears: and that he marveled how that city could be long preserved from destruction, wherein a fish should be of more value and cost more than a Beef. 16 Antiochus the third king of Syria, seeing a very fair Nun in the city of Ephesus, consecrated & vowed to the Goddess Diana, speedily departed thence, for fear lest her beauty should draw & constrain him to do that thing which was evil, even against the opinion of his own mind & spirit. 17 After that Carthage was taken by Scipio, certain soldiers presented him with a very beautiful maiden: to whom he answered: If I were a private man and not a General, I would gladly accept of your present. 18 Pythagorus did esteem it much better to die, then for a man to pol●lute and contaminate his mind with incontinency and other vices. 19 Alexander the great having sent his orators to Zenocrates with a present of more than fifty talents: he invited (according to his usual custom) the said Ambassadors to his sparie and sober dinner, and said unto them, Tell Alexander from me, that as long as I have wherewith to maintain this life, I shall not know what to do with these fifty talents. 20 Demonsthenes said, not every pleasure, but that only which is honest and virtuous aught to be chosen and embraced. 21 The temperate man, although he have not the ordinary use of those things which bring pleasure, yet is he in want of none of them. 22 Diogenes being gone to Delphos, and seeing a statue of gold made in the name of Phirna a most famous strumpet, he said: This is for the intemperancy of the greeks. 23 The Philosopher Epictetus said: That no man ought to adorn & trim up his house with fair tables and pictures, but with continency and good customs. Of Prudence. CHAP. 36. 1 THe king Darius the father of Xerxes said: that he came to be much more prudent by the experience of the battles which he had had, & of his forepast perils and adversities. 2 Paulus Emilius assailing certain places in Macedon, Scipio Nasica said unto him: Wherefore dost thou not rather affront the camp of thy enemies which is furnished and fortified against thee? To whom he answered: Certainly, if I were of thy age, I would do so as thou advisest me. 3 Denis the tyrant having sent certain goodly vestments to the daughters of Lisander for a present: he sent the same back again unto him, saying: that he was greatly afraid lest his daughters with those habits should appear much more deformed than they were. 4 Archidamus being praised by certain men, who demanded of him in what time he had subdued the peoples of Arcadia? he answered: that it had been better for him to have overcome them by prudence then by force. 5 Prudence hath great need of fortune to accompany it: but wisdom only hath no need of any counsel for the acquisition and attainment of that end whereunto it tendeth: because it applieth and keepeth herself continually to things that are eternal. 6 Prudence properly is a virtue belonging and appertaining to a Prince. 7 Whosoever is prudent must needs be temperate and constant: he that is constant is not troubled: he that is not troubled with any thing, must of necessity be without grief and sorrow: he therefore that is prudent, cannot choose but be happy. 8 Prudence is compounded of the knowledge of good and evil things. 9 Prudence of all other virtues is the greatest: for by it all things both civil and domestical are guided and governed: & the name thereof is temperance and justice. 10 They are to be esteemed & held for prudent and just men, who know both how to say and do those things which are needful and convenient to be observed towards God and men. Of Force. CHAP. 37. 1 THey are not called nor truly accounted valiant and courageous persons, who do and offer injury: but they which do repel and keep injury and violence from them. And in truth he only is of a valiant and constant courage, who is not troubled with adversity. 2 He ought to be esteemed the most stout and valiant, who driveth away from him covetous persons as his enemies. 3 He is said and held to be a valiant man, who endureth and feareth the things that ought to be feared & endured, upon all occasions both whence, how, and when it is needful: and he likewise that is confident in himself and in his own courage. 4 Fortitude or valiantness is the science and knowledge of things which are to be held, and not to be feared, aswell in danger of wars as of all other things. 5 If force and valour do hazard itself into perils and dangers, not constrained by necessity, or upon any occasion not honest: it is no longer to be reputed for valour, but rashness and temerity. 6 Scipio the African seeing a soldier of his to show his buckler with brags and ostentation, said unto him: My friend, true it is, thou hast a fair buckler, but it is a more seemly and decent thing for a Roman, to have his hopes depending rather upon his right then his left hand. 7 Caius Popilius being sent by the Senate of Rome as Ambassador to Antiochus king of Syria, to show unto him, that their pleasure was, he should desist from molesting the children and orphans of the late deceased Ptolemy king of Egypt, was by the said Antiochus saluted and entertained with great courtesy: which notwithstanding he would scarce vouchsafe to requite with thanks, but delivering him his letters, and being answered upon the reading of them by the king, that he would consult with his Counsel upon the contents thereof, Popilius having a white rod in his hand, made therewith a round circle about the king where he stood, and said unto him: Sir, I would wish you even here as you stand to advise yourself, and to give me your present answer. The Nobles there present with the king, marveled at that his exceeding greatness of courage: and Antiochus himself immediately answered: that he would do all that the Romans required: whereupon Popilius instantly saluted him with great reverence, & embraced him as the friend of the Romans. 8 Agesilaus the Lacedaemonian being demanded, which of the two was the better virtue, either fortitude or justice, answered: That valour without justice was of no fruit nor profit 9 Pausanias a captain of the Lacedæmonians hearing Pedaretus say, Oh what a multitude of enemies do come against us! answered: so many the more shall we have the kill of. 10 Agesilaus being demanded by one, why the city of Sparta was not environed with walls: he showed unto him the citizens armed, & said: Behold these be the walls of the Lacedæmonians. 11 Argeleonida the mother of Brasidas a renowned captain of the Lacedæmonians, being given to understand by the Ambassadors of Greece, that her son was slain in battle, demanded of them if he died valiantly: the Ambassadors answered, that there was never man that died with more honour and renown. To whom she replied: O my masters, for all this do you not know, that though my son Brasidas was a man of great worth, yet hath our city of Sparta a great number better and more worthy than he. 12 Philip king of Macedon being come with great fury into the territories of the Lacedæmonians, one said unto him: Oh what a world of miseries will the Lacedæmonians be enforced to endure, if they do not reconcile themselves to the good grace and favour of king Philip: Whereunto Daminda answered: Thou speakest like a woman: what misery can we suffer, if we be not afraid of death? 13 When the Ambassadors of Pyrrhus being come before the Lacedæmonians did menace them, that if they did not frame themselves to the good liking & contentation of their king, they should find that his forces were greater than theirs. Dercilida answered: Certainly if your king be a God, yet we fear him not, because we never did him any injury: but if he be a man, assuredly he is no better than we are. Of justice and judgement. CHAP. 38. 1 IF thou wilt judge uprightly, thou oughtest to have a regard nor respect to nothing but to justice only. 2 In India he which is most learned is made the minister of their sacrifices: And he demandeth no other thing of the gods, but justice. 3 As the touchstone by the touch approveth the gold, not the gold the stone: so the just and upright man which sitteth in judgement, is not corrupted with gold. 4 He is not only just which doth no injury nor wrong, but he also, who having power to do wrong, doth shun and avoid the occasions thereof, to the intent he may not do any. Again, he is not just which receiveth small gifts: but he is just, who having power to take great bribes, doth abstain from doing it. Besides, he is not just that observeth all things: but he is just, who with an uncorrupt and free nature, will rather be, then seem and appear to be just. 5 Those men are chiefly, and in the first rank to be praised, who prefer not any matter of profit, before honesty and justice. 6 Science and knowledge separated from justice and other virtues, ought not to be termed wisdom, but craft and cunning. 7 God in no place, nor in any manner is to be held unjust, but most perfectly and absolutely just: & there is nothing that more or better resembleth him, than that man who amongst us is most just. 8 The man that is just, though he be a stranger, is not only to be preferred before a free borne citizen: but before those also that are of a man's own kindred. 9 There is nothing, whereof can come profit or commodity by force, if justice be absent: but if all were just we should have no need offorce. 10 They only are to be held & received as friends unto God, to whom justice is welcome as a friend. 11 There were certain which said unto Antigonus king of Macedon, that all things were honest and just unto a king: to whom he answered: It is true indeed: but that is to such kings as are barbarous, but unto us those things only are honest which are indeed honest, and those only just which are indeed just. 12 The Poet Simonides contending against Themistocles, and affirming that in a certain controversy he had not judged according to right, he answered him: that he could not be a good Poet, if he should compose his verses out of that form and number which appertained unto them: even so I (quoth he) should not be a good citizen, if I should judge beyond the laws. 13 It is the office of a good & sage judge to take counsel of the law, of religion, of faith and of equity: & also to remove far from him luxuriousness, hatred, envy, fear and covetousness. 14 The precepts of justice are very bitter to the vicious and ill livers. 15 justice is the mistress and queen of all virtues. 16 Cities are then well 〈…〉 when the unjust are seuere●● 〈…〉. 17 judges have great 〈◊〉 of virtue: and especially of 〈◊〉 and prudence. Of a wife and of marriage. CHAP. 39 1 THe peoples of Lacedemonia had this law: that whosoever did not marry should be punished: and another punishment was ordained for them that married too late: and a third and most grievous punishment for him that married an evil wife. 2 She cannot be thought a true mother of her son, who hireth a strange nurse to give him suck, and denieth him her own teats: the two dugs of a woman are not given her only for an ornament to her breast, but also for the nourishment of her children. 3 If thou hast a fair wife, thou shalt be in danger: if she be deformed thou wilt repent thee to have married her: the mean and indifferent fortune therefore is the best and most assured. 4 Socrates being demanded, why he did not ●ue a divorce between him & his wife Xantippe, who was a woman of a most perverse and crooked disposition, and used him very injuriously: he answered: Because by enduring within my house a wife that is so disloyal and disobedient, I have learned to suffer more easily when I am abroad the injuries offered me by other men. 5 A wise man may take a wife if she be fair, well behaved, and of a noble lineage. 6 The principal & chiefest virtue appertaining to womankind, is pudicitie and shamefastness: which being once lost in any woman, all other virtues are clean gone and decayed in her. 7 Amongst all the wars of Christians, the worst are the assaults and attempts given by men to the undermining of Chastity: where the war is continual without end, and the conquest is little or none at all. 8 There are 3. good things in marriage: lineage, faith, & a sacrament. 9 The pudicitie and honour of a woman cannot be violated, if her mind be sound and preserved in chastity. 10 Chastity in a woman is the fortress and bulwark of her beauty. 11 To be governed by the wife, is an exceeding great injury to the honour & reputation of the husband. 12 Like as the worm eateth out the wood: so doth the ill wife consume the husband. 13 It is much better to dwell in the common high way, then to abide in a house with a wife full of words. 14 Hell, the love of a woman, the dry earth, and the fire, are never satisfied, nor ever cry, ho. 15 Martia the daughter of Cato, being a widow, was demanded why she did not marry again. Her answer was: Because I cannot find any man, that had rather have me then my goods. 16 To nourish or maintain a poor wife is a thing very difficult, but to endure a rich wife is a hellish torment. 17 Theana a Greek Lady of notable fame and memory, by chance on a time drawing up her smock so high over her arm as she showed her naked elbow: One standing by said unto her: Oh what a fair white arm is there! to whom she answered: and yet for all that it is not commonly open: and in truth it is very requisite that not only the elbow of a chaste woman should not be public, but secret in her speech likewise. 18 The wife of Philo being demanded, why she did not wear jewels at the public feasts, answered: It sufficeth me that I have for my ornament the virtue of my husband. 19 Cato the elder condemned a Senator to be banished, because he had kissed his own wife in the presence of his daughter. 20 Even as the mirror or glass doth not yield any more profit, in being set out and garnished with precious stones, or with gold and silver, if it do not perfectly represent the form that is presented unto it: So a rich wife is little worth or of small estimate, if her life and behaviour be not suitable and convenient to the customs and fashions of her husband. 21 Those husbands which will not recreate and sport themselves, drink, laugh, and make merry, and use other amiable pleasures with their own wives: it is sign that they will seek and take their secret solace by stealth with other women. 22 We see that the Moon is most bright and clear shining, when she is far off from the Sun: and when she is near it she becometh obscure, and her light is darkened: but a good wife is of a contrary quality, because her husband being in place, she careth not to be seen of every body: but when he is away, she keepeth herself private, & shut up within her house. 23 The lawful wives of the kings of Persia, were accustomed to sit at meals with their husbands: where if they listed to use any lascivious or light behaviour at the table, as to admit any cu●tisanes, or to have any dancing or reveling, they would never suffer their queens to be present at such sports: because they would not have them to participate of their intemperancy. 24 A young woman of Sparta being questioned by one to tell him if she had ever entreated the company of any man: she answered him, no truly: but a man is welcome unto me: teaching thereby all honest women not to be desirous to seek their pleasures, but to attend till their husbands come to offer it them. 25 The husband that taketh a delight in lascivious pleasure, and is willing that his wife should yield her consent and good liking thereunto: in my advise may be resembled unto him, that commandeth his wife to fight with his enemies, to whom he hath already yielded himself a prisoner. 26 The foundation of all feminine vices is avarice and covetousness. 27 Necessity is a most disloyal guardian, and keeper of the chastity of women. 28 Many women care not though they be poor of good counsel: but most skilful in all wicked subtleties. 29 The death of the husband doth not cut off the love of a chaste wife. 30 The woman is more subject to love then the man. 31 That bed is full of disquiet and contention where the wife bringeth with her a great dowry or portion. 32 wandering and outloaping wives are easily corrupted and seduced. 33 By how much more a woman is kept strait so much the more is she desirous of luxuriousness and lasciviousness. 34 Some women do more gladly read things that are lascivious than such as are honest. 35 A woman is (as it were) a brief and compendious way to all mischiefs: and an artificial invention of all wickedness. 36 Nature hath denied unto women strength and great force: for otherwise their courage being strengthened with trumpery and deceit would be unexpugnable and unconquerable. 37 A woman is always mutable and unconstant. 38 There be three things that be notable evils: the sea, the fire, and a woman. 39 Diog●nes the Philosopher was wont to commend those young men that did promise to marry and take a wife, but did never take any at all. Of Fortune. CHAP. 40. 1 Apelles' a painter of Athens, being demanded why he painted Fortune standing upon her feet: answered: because she cannot sit. 2 Denis the younger being demanded, how it could be, that his father of a private man had attained to a tyrannical government: and that he the son of a tyrant was expelled and chased from his rule and sceptre? he answered: Truly, my father left me his tyranny, but not his fortune. 3 Philip the father of Alexander●, having in one day many good fortunes befallen him, said: O fortune for these so great and notable good fortunes, grant me that I may have but one unfortunate day. 4 In all adversities and misfortunes, the most unhappy condition of the unfortunate, is to remember that once he was happy. 5 The Poet jon said: that fortune and wisdom being two diverse and far different things, did make notwithstanding and bring forth most like and semblable effects: because both the one & the other did exalt, adorn, and lift men up to the highest degree of glory. 6 The goods of fortune are such, as a man hath need of reason for the use of things, and of patience in the necessity of them. 7 He which is ashamed of his fortune, is worthy of all misfortune. 8 As every man can use his happy and better fortunes: so is he most excellent, when he can use well his adverse fortunes. 9 Fortune is more favourable to the unjust then to the just: as therein showing her puissance & temerity. 10 He which is held too much embraced and favoured of fortune, becometh to be little better than a fool. 11 It seldom happeneth but that fortune doth offend the greatest and most excellent virtues. 12 No man ought to refuse that fortune which all others do endure. 13 Fortune is a sudden occurrence of things unthought of and unexpected. 14 Fortune is a proud Goddess, drunken and audacious. 15 All things are governed by the will of Fortune. 16 Pompey the great said: alas Fortune, seeing thou dost rend and break in sunder all things, I think that I have not any thing which I can esteem as my own. 17 The same Pompey said likewise, I never had any prosperous or happy fortune that made me proud: neither did ever any adversity make me fearful. 18 Fortune giveth too much to many: but to none that which is sufficient. Of Realms, Princes, and Magistrates. CHAP. 41. 1 THere is none whatsoever advanced, or that can attain to be a Prince without the will and permission of God. 2 Principality and sovereignty of command is given by fatal disposition. 3 Kings are ordained and created by jupiter. 4 It is not necessary that any should understand things better than a Prince, whose knowledge and learning should be a help to all his subjects. 5 A good Prince ought to carry himself towards his subjects, as a father amongst his children, and as God doth towards the world. 6 The Poet Pindarus said, that a king was (as it were) a custom and example to all others. 7 A King or Prince ought to show himself terrible and severe rather by threats and menaces, then by punishments and executions. 8 The virtue of a Prince is to be valiant, just, severe, grave, magnanimous, a benefactor to many, bountiful and liberal. 9 A good prince is known by the good qualities and gifts of his mind: and not by gold, or rich and sumptuous apparel. 10 The sovereign and chief wisdom of a king, is to know how to govern himself. 11 The friends of a Prince ought to feel his power and puissance, rather by his benefits, then by injuries and oppressions. 12 The people must needs complain, when wicked persons come to be their Princes. 13 The king Anaxilaus being demanded, what thing was to be said most happy in any Realm? answered: Not to be overcome by any benefits. 14 Alexander complaining himself, for that his father had left so many sons by diverse women, who might pretend title to his realm and kingdom: king Philip his father said unto him: Labour to become an honest & good man, and then by thy own deserts & good behaviour, and not by mine, thou shalt be sure to enjoy and inherit my kingdom. 15 Alcamenes a Spartan being demanded, how a realm might long continue in happy estate, answered: When the king that reigneth over it, shall not care for his own private gain and profit. 16 In each commonwealth, this above all things ought to be regarded and established, that offices be not set to sale for gain or rewards. 17 The public wealth is the life of a city: and where the laws have no force, it cannot be named a weal public. 18 The Philosopher Antisthenes was demanded, why he said, that hangmen had more humanity than tyrants? Because (quoth he) only guilty persons and offenders are put to death by the hangman: but tyrants do kill and murder the harmless and innocent. 19 A man is then fit to rule and govern, when he hath first learned how to govern. 20 The Philosopher Bion said: That it was needful for a good and just magistrate to depart and leave his charge in the commonwealth, rather with increase of honour then of wealth. 21 Those Princes that punish them who do outrage and injury to others, are the cause that others will abstain from proffering the like injuries. 22 In a certain great and open place within Thebes, were set up the images of judges without hands, and the chief judges with their eyes blindfolded: whereby they showed that justice ought to be without any corruption of bribes or rewards. 23 When thou shalt be placed in any public charge or office, admit not about thee lewd or dishonest men for thy ministers: because the evils which they commit, will be imputed and attributed unto thee. 24 He which is in an office or place of command, and maketh laws for other men, ought not to govern only by might and strong-hand: but by his dignity, understanding, and other virtues, he ought to make himself known above other men. 25 Like as the sun which is the life of the world, doth not attend nor expect, that the morning should entreat it to arise in the East: so the prince should not look by praises and flatteries to do good deeds, but he ought of himself to enlarge his hand and mind to bountiful and liberal and actions. Of Captains of war, and of their commawdements in time of battle. CHAP. 42. 1 EPaminondas a Captain of the Thebans, had never any mutiny amongst his soldiers. 2 Agesilaus king of the Lacedæmonians, being demanded, what thing was needful and necessary to a good captain, answered: Audacity against his enemies, benevolence to his soldiers in such things as are convenient, and counsel for the managing of his affairs. 3 Pelopidas a captain of the Thebans being to go to his army, his wife prayed him that when he came into the field, he would have a special care to his own safety: to whom he answered: that as touching that matter, she should do well to counsel others so to do, but for his part he held it the part of a captain & commander, to have a special regard to the safety of his citizens. 4 The camp of the Numantines in Spain, having of a long time used to be victorious against all the captains that came against them with the Roman forces, seeing afterwards that Scipio came as General against them, by whom they were defeated and slaughtered: the Senators of Numantia did exclaim against their people and soldiers, reproaching them, for that they had so shamefully betaken themselves to flight: unto whom a certain Numantine soldier said in this manner: My Lords, I would you should understand, that in the camp of the Romans there are still the same beasts that were there before, but they have not the same shepherd. 5 Cecilius Met●llus a Roman, having pitched his camp against the Almains in a very dry place, where his people were much pained with thirst and want of water, the river running close by the rampart of his enemies; in a discontented humour, pointing with his finger to the valley beneath his camp which was full of water, he showed the same unto his soldiers and said unto them: There my masters you may have water enough and drink your fills, if you list pain yourselves to take it. 6 Lavinius a Roman having taken the city of Corinth, did not carry away any riches or treasure to his own house: and albeit all Italy were enriched with the pillage of that city: yet was he in such poverty and necessity, as the Senate of Rome did marry his daughter at the common charge of the city. 7 Quintus Fabius Minutius being advised by his son to seize upon a certain place, as a thing which he might do with the loss of a very few men: he said unto him: Wilt thou be one of those few? 8 Scipio the African being accused by one, that he was always fight, and in the field, answered: It is true, for my mother bred me from the cradle to be a captain and a soldier. 9 Marcus jivius being exhorted by some to pursue without ceasing the camp of Hasdarubal, which he had defeated and put to flight: answered: Let them alone, let some of them live, that they may carry to our enemies the news of our victory. 10 Chabius a captain of Athens said: that those captains knew well how to command, who could discern and know the plots and purposes of their enemies. 11 Lamacus a Lacedaemonian, reprehending a certain captain for a fault which he had committed: and he telling him, that he would not commit the like oversight again: Lamacus answered: that in war it was not fit for any to err twice: because in the first, special regard ought to be had, that no fault be committed. 12 Antigonus king of Macedony being demanded, in what manner he ought to assail his enemies? he answered: Either by policy and cunning, or by force: either openly or secretly. 13 The king Pyrrhus said unto one to whom he had given a commission to levy soldiers: do thou make choice of them which be great: and I will make them stout and valiant. 14 Tiberius Scaurus a Captain of the Romans being certified, how his son was put to flight by the Tarentines, commanded him, that during his life he should never presume to come into his presence: in somuch as the young man being surprised with shame and ignominy died for very grief. Of diverse and prompt Answers. CHAP. 43. 1 PHilip the father of Alexander having the ankle of his foot broken, and his Physician daily demanding money of him: he said unto him: Go too, take as much money as thou wilt, for thou hast the key in thy own keeping. 2 The same king Philip being once laid to sleep about noone-time: the greeks that came to speak with him, did murmur, in being made to attend him: to whom Parmenio said: Marvel not if Philip be now a sleep: for he many times waketh when you sleep. 3 Alexander the Great being to make a sore journey against Darius: a certain soldier came unto him in a great heat and told him: that he had heard divers of his soldiers say, that they would not allow any of their part of the pray or booty unto the king: who smiling thereat answered presently: Thou tellest me good news, and that which I take for a sign of good fortune: for now I see that my soldiers have resolved rather to vanquish their enemies then to fly away. 4 The Athenians having received an answer from the Oracle, warning them, that there was one man in Athens who was contrary and opposite to the wills and opinions of all the rest, and wishing them to search out by some means or other who it should be: Photion suddenly said: I only am the man, who do not take pleasure in any thing which the common people either doth or saith. 5 Cicero being demanded by Metellus who was his father, answered: Whosoever should ask thee this question, it would be hard for thee to answer it, by reason of thy mother. This he said, because he knew that the mother of Metellus was held a woman scarce honest. 6 Ag●sides king of the Lacedaemonians hearing a certain Orator extolling a very small matter even to the heavens, said: This man is no good shoemaker: for he would put a great shoe on a little foot. 7 Cleomen●s the Lacedaemonian hearing a certain Logician discoursing of force and prowess, fell out into a loud laughter: to whom the Sophister said: O Cleomenes, dost thou which art a king laugh, because I discourse offorce! Cleomenes answered: My friend, so would I do if I did hear a swallow speak of force and strength: but if an Eagle did speak thereof, I should think well thereof. 8 And●oclidas of Sparta being blamed by an Athenian, which said unto him: you Lacedæmonians are ignorant of letters, answered: Then are we of all others the only men, who have not learned any evil of you. 9 Archidamus the son of Ag●silaus having received a very arrogant letter from king Philip, returned him in writing this answer: Before that we come to get the victory of thee, I would wish thee (if thou wilt) to measure thy own shadow: for I do not think that thou wilt find it now to be greater, than it hath been heretofore. 10 Eudamidas the son of Archidamus, seeing Xenocrates now grown old, disputing with one of his familiars, demanded of him who that man was: whereunto answer being made, that he was one of the most wise and sagest men that knew how to search out virtue▪ he replied, And when trow you will he use virtue, that now at these years is but seeking and searching for it. 11 Pausanias after he was sent into exile, giving great commendations of the Lacedæmonians, a stranger said unto him: Why art not thou then in Sparta? he answered: Because it is not the custom of Physicians to dwell with them that be sound and healthful: but in that place where men are sick and diseased. 12 Archidamus being demanded by one, what territories the Lacedæmonians possessed, answered: So much as they could get and purchase by the sword. 13 There was one that blamed Ethecateus the Orator, who having one day dined with Archidamidas, did not speak a word during all the time they were at meat: to whom Archidamidas made this answer: Thou oughtest to know, that he which knoweth how to speak well, knoweth also the time when to speak. 14 Iphicrates the Athenian being demanded by a certain Orator, what place he had in the army, (because he thought him a man exceeding hardy and cruel:) Why (quoth he) what art thou? a man at arms, or a footman, an archer, or a light horseman? he answered: I am none of all these: but I am he which have learned to command over all these whom thou hast named. Of Virtue. CHAP. 44. 1 THe practice of virtue is seen to be ever conversant about the affections and the actions, in which consisteth much, little and a mean. It many times falleth out, that we fear one more and another less: that one is confident, another desireth: one is fierce, and another is angry & choleric: & there is not any good either in the one sort or other: and especially when it is needful, and to whom, and for what occasion, and how. But mediocrity is the best, the which of itself properly is the true virtue: Then virtue is an habit of election which consisteth in the mean, which men call mediocrity. 2 I have made search if it be possible for a man to know those things which are manifest in virtue: but I could never yet find them. 3 It appertaineth unto the virtue of the sex feminine to govern the house well and rightly, and to have the custody, and looking to domestical matters, and to be obedient to her husband. 4 Force, wisdom, temperance, magnificence, are virtues with many others: but virtue cannot be caught: seeing then that virtue cannot be had by doctrine, it is not a science. 5 If virtue do fail and escheat in man, (which no man can deny:) then doth felicity also fail in him. 6 Virtue is a thing which is able to give us immortality, and to make us equal to the gods. 7 Virtues are divers Alexander was ingenious: Cirus was of an excellent spirit: Agesilaus excelled in temperance: Themis●ocles in wisdom: Aristides in justice: Philip in experience: & Pericles in the skill & knowledge to govern a commonwealth. 8 Virtue hath this quality: that her beauty and excellency being showed especially towards a man's enemies, she is accustomed to rejoice even the most valiant. 9 Nature cannot establish any thing so high, but virtue can reach unto it. 10 To die continually for virtue, is not to die. 11 Virtue itself ought to be honoured, and not the image of virtue. 12 There is no virtue in this life, except it be to love the thing that is to be beloved: and to love that, is prudence: and not to be moved or troubled for any matter of molestation, that is fortitude: nor for any matter of flattery and delight, that is temperance: nor for pride, that is justice. 13 Gorgias the Orator being demanded if the king of Persia were happy, answered: I know not how much virtue he hath. 14 I never knew any man, who trusting in his own virtue, did envy the virtue of another man. 15 Virtue is courageous through her own proper riches: and she careth not to be celebrated with the favour of the common people, because she hath no need of praise and commendation. 16 The virtue of the mind liveth, when all other things do die and perish. 17 That virtue which proceedeth out of a comely and beautiful p●●son, is much more amiable, and purchaseth the greater grace and favour. Of Death. CHAP. 45. 1 ONe saying, that it was a hard & difficult thing to live: Nay (quoth Diogenes) but it is hard to live ill. 2 If a young man do live to old age than he cometh to lament and to plain himself to the gods, saying: that when it is requisite his labours and troubles should cease and he live at rest: even than is he most troubled and surcharged with affairs: afterwards when death approacheth, than would he live, and requesteth the Physicians not to be careless of his health and welfare. 3 O strange and wonderful minded men, who would not willingly neither live nor die! 4 I had rather live and serve a man that is poor and beggarly, and one to whom means of living are wanting, then to commawd over all dead men. 5 Death is no grievous thing: nevertheless it is a kind of injury in the end, which is full of fear & terror 6 Seeing all men must needs die, I do hold that it is a happy thing to die not late but honourably. 7 The Poet Simonides said: That death is the medicine of all evils incident to man. 8 There is nothing better for a man then to be borne, nor any thing better for him then to die soon and quickly. 9 Gorgias Leontin being near his end, and departing by little and little as it were in a sleep or dream, was demanded by a familiar friend of his: what do you? To whom he answered: Now doth sleep begin to recommend me to her sister. Of Felicity. CHAP. 46. 1 FElicitie is the end of all things which are to be desired. Some have said, that felicity is prosperity of fortune: and some say virtue: but it is fit and convenient, that felicity be given from the Gods. The felicity of the soul, is an operation perfected by virtue. 2 Virtue cometh of science, and of virtue proceedeth the sovereign good: what can this sovereign and chief good be, but God & heaven, whence our soul is derived? 3 The sovereign good of the soul is to be like unto God. 4 This is felicity (as saith Aristotle) which is not consisting in one only art, but in all the course of a perfect life. 5 They are truly happy which are with truth: but they which live in vanity cannot be happy. 6 Some by too great felicity, care nothing for God at all. 7 To happy men, the consideration of miseries seemeth to be a very straight and difficult thing. 8 To be happy, is to live well and to do well. 9 No man can be happy, but he that is wise and good. It followeth then that wicked men are miserable: and therefore not the rich man but the prudent man flieth and shuneth misery. 10 Felicity is divided into five parts. The first is, to take good counsel: the second is, to have the senses strong and sound, & to be of a good disposition of body: the third is, to be fortunate in all actions: the fourth to be always near and in company with men excellent in glory and renown: the fifth is to abound in wealth and all other such things as serve for the necessity of man's life. 11 Happy are they that have a good soul: and that is given them from heaven. 12 Felicity is either by destiny, or of fortune, or of virtue. 13 As sick men cannot taste the savour of any meats, so cannot any man attain to happiness and felicity, if he embrace not virtue. 14 They are not happy whom the common sort reputeth happy. 15 No man in truth is happy amongst all mortal men living. FINIS.